The common places of the most famous and renowmed diuine Doctor Peter Martyr diuided into foure principall parts: with a large addition of manie theologicall and necessarie discourses, some neuer extant before. Translated and partlie gathered by Anthonie Marten, one of the sewers of hir Maiesties most honourable chamber.

An Oration or Sermon out of the 2. Chapter of Malachie, of the profit and worthinesse of the holy Ministerie.

WHen it was thought méete (good people and deare brethren in Iesus Christ) that in this di∣stribution of monie, somewhat should be said for the perswa∣ding and comforting of you, that euen as the outward want of the bodie is somewhat re∣lieued, so your mindes might be incouraged to goe foreward in the studie of Diuinitie. It was laide vppon me, who albeit I want no good will to yéeld vnto honest and iust re∣questes, yet doe I féele that those thinges doe in a manner faile wherewith I vse to ex∣hort vnto that indeuour which is most ne∣cessarie to the Church, aswell for that my witte serues me not readilie to inuent, as be∣cause I haue both here and in the schooles of∣tentimes spoken of this matter. And that all these thinges might nothing hinder me, I haue had in verie déede but small time to consider hereof, not onelie in respect of y^e short space of time, but by reason of the excéeding griefe of minde conceaued for the lamenta∣ble and vntimelie death of our most excellent king. * 1.1 Howbeit that I neglect not in this due∣tie those thinges which God would minister vnto vs, I will in fewe wordes set forth vn∣to you that which the text dooth offer. I be∣séech Christ, that those thinges which I shall speake to his glorie & your profit may reape such fruite as I desire: whereof I shall be in great hope, if you willinglie and diligentlie giue héede vnto me. I sée déere brethren, that the chiefest cause why manie are called back from the studie of the holie scriptures, and from the Ministerie of the Church is because both this function at this day is accounted vnprofitable, and as thinges goe at this day without estimation. And therefore mans nature desiring profitable & goodlie thinges, flieth from the perfect knowledge of the holie scripture as a thing barren and vnfruite∣ful, and it also refuseth the Ministerie of the Church, because there is scarcelie séene in it anie authoritie, anie honour or excellencie. Wherfore since herein consists the whole & summe of this matter, I thinke it good to set forth two thinges vnto you: First that there are singular commodities and great honour in the holie function. Secondlie that the de∣spising

and contemning of the Ministers procéedeth of farre other causes, than from their nature and propertie: the which if Mi∣nisters would take héede of, both they should be happie, and without doubt be had in great honor and estimation. These thinges if I shall make plaine, especiallie by the autho∣ritie of the word of God, there shall be no more cause but that you may desire with a glad and chéerefull minde to enter into this office whereunto you be called. Albeit, there are in the holie scriptures manie thinges which doe much serue to this purpose, yet will I at this time take in hand to interprete a péece of the 2. Chapter of the Prophet Ma∣lachie.

* 1.2 And ye shall know that I haue sent this commaundement vnto you, that my coue∣nant which I haue made with Leui might stand saith the Lord of hostes. My couenant was with him of life and peace, and I gaue him feare, and he feared me, and was afraid before my name. The lawe of trueth was in his mouth, and there was no iniquitie found in his lippes. He walked with me in peace and equitie, and he turned manie from their vnrighteousnesse. For the Priestes lippes shal keepe knowledge, and they shall seeke the lawe at his mouth, for he is the Ambassadour of the Lord of hostes. But ye haue gone out of the way, ye haue caused manie to fall in the lawe, ye haue made voide the couenant of Leui saith the Lord of hostes. Therefore haue I also made you despised and vile before all the people, because ye kept not my waies, but haue beene partiall in the lawe.

To the Priestes dooth the Lord say, that his purpose was euen from the beginning, that the couenant betwéene him and Leui, that is the order of Priesthood should be esta∣blished. * 1.3 And séeing in a manner in the first wordes are comprehended whatsoeuer fruit and commoditie there is in the priesthood, I beséech you that ye will diligentlie consider of those wordes with me. The couenant (saith he) with him was of life and peace, and I gaue him those thinges, &c. Here first of all would I vnderstand of you what as the last and chiefe end should be desired. I knowe you will say that felicitie is to be wished for. But the same vnlesse I be greatlie deceaued consistes in two thinges. First that there be no want of anie honest good thing which may serue to adorne and make vs perfect. For our minde is neuer pacified nor yet is it euer at rest, vnlesse it haue attained to a ful mea∣sure of all good thinges. And this dooth God now comprehend vnder the name of peace. Hereof it comes that the Hebrewes when they salute anie bodie, doe say, Schalom∣lac, Peace be vnto thee. Euen as they testifie in the Gospell: Christ vnder the name hereof wished perfect health vnto his, saying: Peace be vnto you: And he commaunded his Apo∣stles that into what house soeuer they entred they should forthwith say: Peace be vnto this house. And thus you your selues per∣ceiue what God meant, when in the coue∣nant which he made with the Leuites he promiseth peace: He promised in verie déede abundance and plentie of all good thinges to the Leuites. The other point of felicitie is, that it be not flitting, but firme and con∣stant. For the good thinges which we possesse séeme not to be fullie good, if they may be ea∣silie taken away. Wherefore to the intent that God might assure them of the stedfast∣nesse of his promise, he added, Of life, that they might not onelie know that they should haue peace, but also that they should liue therein. So then séeing GOD would haue these promises annexed to the priesthood, can you perswade your selfe that the Mini∣sterie is an vnprofitable, barren & vnfruit∣full thing? Let others beléeue this, but he that vnderstandeth the way of the chiefe fe∣licitie will not runne into the way of so strange and absurde an opinion. Why then dooth our flesh complaine? Without doubt he that is not content with y^e chiefe felicitie can finde nothing else wherein he may repose himself. He whose gréedinesse cannot be satis∣fied herewith, will neuer be satisfied by anie other meanes. He that will not fullie reple∣nish himselfe herewith, shall be vacāt & emp∣tie whither soeuer he goe. But for so great a commoditie promised vnto vs, what on y^e o∣ther side dooth God because of y^e couenant re∣quire of vs? Euen a due honor and obedience which in the Hebrewe he calleth Feare. And I gaue those thinges vnto him in respect of feare, and he feared me, he was afraid before my name, &c. These wordes he speaketh of Phinees the sonne of Eleazer, for with him the couenant was made, and such thinges were then spoken vnto him. But let euerie one of vs thinke them to be spoken vnto him, let him obey and reuerence God aboue all thinges, let him continuallie haue regard to his commaundementes, let the lawe ne∣uer slippe out of his minde, let him be grée∣uouslie afraid to violate euen the least of his commaundementes: against which, if at a∣nie time he perceiue himselfe to haue com∣mitted

anie thing, that let him with excée∣ding gréefe of minde and with great sorowe detest. This must be the first care of the Mi∣nister as touching integrite of life, and these two partes of the couenant are one aunswe∣rable vnto the other. God promiseth life and peace, let vs on the other side yeeld vnto him and his will, woorship, reuerence, and feare.

* 1.4 But because there hath bin enough spo∣ken of the profite and commoditie, now let vs consider of the honour and dignitie. The lawe of trueth was in his mouth, and there was no iniquitie found in his lippes. He wal∣ked in peace and in equitie, and turned ma∣nie from their wickednesse: for the Priestes lippes shall keepe knowledge, and they shall seeke the lawe at his mouth, for he is the Am∣bassador of the Lord of hostes &c. If we wil know what maiestie, ornament, and honor God ioyned to the holy Ministerie, let vs consider the last wordes of the sentence re∣hearsed: Because he is the Ambassador of the Lord of hostes &c. If it be a singular gift of God to be a man, not a brute beast, so as manie euen of the Ethnickes thought méete to giue thankes to God for the same: againe if it be so glorious a thing to excell among men, so as in a manner all mens indeuors bend thereunto: now dooth this without all controuersie excell all nobilitie and excel∣lencie, to knowe that we be not men but the messengers of God. It is no meane gift to be an Ambassador of anie prince, much more honorable to be sent of a noble king, and yet more honorable to be sent of an Emperour. But to haue a message in the name of God and of Christ as Paul said, * 1.5 is an incompa∣rable honour. Looke how much heauenlie thinges excell worldlie, so much dooth the being of a messenger of God excell all the ho∣nours of this life.

* 1.6 Wherefore yée haue heard the commodi∣ties and greatnesse of this vocation, it remai∣neth that we set foorth the duetie which wée our selues ought to shew, that we dishonour not so great and so worthie gifts: The lippes of the priest (saith he) shal keepe knowledge, * 1.7 and they shall seeke the lawe at his mouth, &c. This must they haue a speciall care of, that they be skilfull in holy & diuine thinges: but this shall they neuer obtaine, vnlesse that night and day they occupie themselues in reading the holy scriptures. And it is not without force that the minister is saide to kéepe knowledge and that with his lippes. For this kéeping first of al consisteth herein, that he beware that no lie at any time pro∣céede from him: secondly that hee alter not those things which he teacheth out of the ho∣lie scriptures, but that he defend them with a constant fortitude, but not of the flesh (for that belongeth to the magistrate) but with the lippes, that is, by most assured reasons drawne from the fountaines and treasure of the worde of God. Moreouer forsomuch as so great a knowledge is prepared not for himselfe alone but for others, the minister must both be able and willing to aunswere concerning al things which belong vnto sal∣uation. For some there be, that iudge not woorst of religion, who are also learned, and (to say the trueth) not vnskilfull of the holie scriptures, but those things which they know they impart to others, either no way at all, or else maliciouslie. But the messengers which are described by the Prophet are no such manner of men. Because at their mouth the lawe of God is required, therefore let them do their duetie that they be the expoun∣ders of the will of God, or else let them leaue off to be the ministers of the Church, or as the Prophet speaketh the messengers of the Lorde. They verily (that we may still conti∣nue in things pertaining to men) are called lawiers, which giue counsell out of the lawe and interpret the lawes: For which cause these also, since they bee cunning in the scriptures of God, must both aunswere by them, and must interpret them vnto the peo∣ple of God. God by the right of the couenant promiseth vnto vs, as ye haue heard the ho∣nour of Angels: but on the other side he re∣quireth of vs that we shoulde be studious in the worde of God, and thereof to be good and liberall interpreters where, and at what time it is required of vs: and required it is, when wée see the people of God vntaught, hungry, and in a manner perishing for lacke of succour, & infected on euerie side with wic∣ked and peruerse opinions. Which although it haue often héeretofore happened, and euen in other places doth easily happen: Notwith¦standing we doe yet euen at this day, especi∣ally in Oxford so many of vs as haue an ear∣nest zeale to learning, * 1.8 féele it to our great griefe. Heere the common sort of people is so vnskilful as y^e Gospel séemes but a fable vnto them. Héere euen to this day after the feast of Easter are vsed no sermons publikely. Héere are all thinges so clearely ridde of the iuyce of the pure and syncere doctrine, that euen the fountaines themselues growe drie and vncleane. Howe in a manner all things are here infected with superstitious and per∣uerse opinions, howsoeuer wee dissemble it, the thing it selfe cannot be hidden. How ma∣nie Colleges (I beséech you) are in this Citie

(let those which bee the faithfull and godlie distributers of the Almes declare) which ei∣ther cannot or wil not yéelde so much as one professor or preacher of the Gospell. Should not the wisemen which be héere thinke with themselues that the common welth, church, and magistrate will thus say, Is this the profite that we reape by so great expenses? Is this the fruite that the common weale gathereth by ministring of liberall charges and things necessarie? Is this the earnest af∣fection that we sée in these places of the Gos∣pel publikely receiued? Is this the diligence that the pastors & gouernors of the Church vse to further y^e godly indeuors of the kings maiestie? I beséech you what else is this but to foster in the bosome manie lurking ene∣mies of godlinesse and poysoned serpents? neither are they ashamed in the meane time onely to send children to receiue the benefite of the almes, but those in verie déede they do afterward instruct at home after their owne pleasure in vngodlinesse. And some haue not béene content onely to thinke ill and to bée vnwilling to further the procéeding of godli∣nesse, but haue not satisfied their minde vn∣lesse they came foorth and testified for them∣selues and their associates that they woulde not allow of the trueth set foorth. Who hath compelled any man to beléeue, who causeth any violence? Who constraineth any man to haue a good opinion or to professe the doc∣trine of the Gospell? Séeing therefore they cannot complaine hereof, why doe they then willingly and openly bewray the poyson and pestilence of their minde? Vndoubtedly wée haue not of al these companies neither do we looke for, except God as it is saide be present with vs, who according to the saying of the Prophet may preserue and kéepe knowledge with their lippes, and of whose mouth the loue of God may be required and demanded.

But least we should complaine that with∣out any example God requireth these things of vs, our Malachie affirmeth that Phinees performed the same: The law of truth was in his mouth, and there was no iniquitie founde in his lippes: he walked with me in peace and equitie, and turned a great manie from their vngodlinesse, &c. First he rehearseth two things wherwith those most ancient priests were indued. For as touching doctrine and preaching they were syncere and true. For in opinions and iudgements they lied not at all, they vttered no otherwise with their mouth than they thought from their heart: and finally they had no respect of persons, some speaking one thing and some another, but they syncerely taught al things and eue∣rie where to all men. Secondly as touching conuersation and life they had peace, namely being iustified by faith: for hereof procéedeth peace & tranquillitie in conscience towards God. Afterward is added, In equitie: for that iustification in their hearts was not barren, void and fruitlesse, but it yéelded abundance of fruite which euen of men themselues, so they would rightly iudge of them, might bée allowed. And this is to preach not onely with pure doctrine but also with innocencie of life. And what insueth hereof at length, our prophet declareth: And he turned away ma∣nie from their vngodlinesse. This is in verie déede to fish happilie for men, to winne vnto Christ the people committed to our charge, and to till the fielde of mens hearts, filling them with profitable and fruitfull séede. These thinges are not brought to passe by armes, by the inuentions of men, by super∣stitious ceremonies, by vnctions, by sha∣uings of the heade, and by the marks of or∣ders, but by the example of an innocent life & pure doctrine men are drawne vnto God, and are perswaded to forsake their former vngodlinesse. Wherefore it is not sufficient for ministers to excell in Godly and sounde knowledge. It is not ynough for them to liue in vpright and honest behauiour, vnlesse they indeuour to conuert men vnto God. These things did Christ require of the Apo∣stles if we peruse the Gospels. * 1.9 These things did Paul preach vnto Timothie, to Titus, and welnéere in all the Epistles if we will hear∣ken vnto them, neither did the garments of the priests in the old testament shadowe any other thing. In the brest was Vrim and Thumim which is light and perfection, be∣cause God would that by the light of doctrine they shoulde be famous, further that they should be of most pure maners and integri∣tie of life. Also in the skirts of their garments there were belles, because it behooued that their doctrine should sounde and be hearde in the Church. And forsomuch as it was to be prouided that it shoulde not be doone with vaine noyse and iangling, to the belles were ioyned Pomgranats, a fruit doubtlesse plea∣sant and beautifull. And that they might vn∣derstand, that there was a charge laide vpon them to draw men vnto God, * 1.10 they ware en∣grauen vpon their shoulders and brests the names of the xij. tribes. But lastly they car∣ried about them written vpon the cap which they ware, the most holy name of God whose messengers they were. By all these thinges if you beare them in mind, ye may easilie ga∣ther the commodities and dignities of the holy ministerie.

* 1.11 But nowe to holde you no longer in this matter than is méete, I will declare in fewe words by what fault of ours it comes to passe that the order of ecclesiasticall men is desti∣tute of her commodities and of the common sort so greatlie contemned. But yee haue de∣clined from mee, &c. It is as much as if he shoulde saie: It is your fault which haue not stoode to your promises and coue∣nantes, therefore haue I spoyled you of your honours and profitable commodities. You are salt without sauour, therefore shall yee be cast out of the doores and trodden vnder foote. Yee be a light vnder a bushell, there∣fore shall yee be counted vile and dishonora∣ble. Ye builde not the citie vpon a hill, that your good workes maie be manifest vnto all men, but in the déepest valleies, where your buildings are defiled on euerie side with the mudde and mire of lustes. Therefore haue yée brought vpon you these euils: thus lost yee your commodities: on this wise haue ye your selues cast awaie the honour and no∣blenesse of your order. And yee haue cau∣sed manie to fall in the way, &c. Yee that should haue drawen men vnto God, ye haue both by peruerse doctrine, by example of most vnpure life, and also by superstitious rites called them from the right course, when otherwise they were in a good forwardnesse. Yee haue made voide the couenantes of Le∣uie saith the Lord of hoasts, &c. The conditi∣ons and couenauntes shoulde haue béene in∣uiolate on both sides. Let vs consider whe∣ther of vs kept or brake the promises. I as I promised vnto your Fathers, gaue you peace and life, for they liued a long time in great glorie and happie state. Yea verilie that same Phinees with whome I made my couenant liued a verie long time. For as it is in the booke of Iudges, * 1.12 hee was yet on liue when all the Tribes made war against Ben∣iamin. And if we shall giue credite to Io∣sephus, that people had from Aaron to the building of the Temple of Salomon onely 13. highpriests and all of one and the selfe same stocke namelie of Aaron, and in the meane space were welnéere fiue hundreth yeares. And no man can iustlie obiect but that they were accounted as the messengers of God. Wherefore let vs confesse God to be faith∣full, whose wordes abide euerlastinglie in most assured equitie and trueth. So nowe is the synceritie of Gods promise sufficiently prooued and made manifest. But on the o∣ther side (saith he) you haue broken the co∣uenant to whome onelie this sufficed, and this yee accounted for your chiefe and sin∣gular benefite, that your superstitious cere∣monies, tithes and reuenues might remaine vntouched: but as for trueth, knowledge, e∣quitie and compassion of heart you had none. So farre were you off from bringing home and raising vp them that were fallen, that ye haue béene a hinderaunce euen to them that goe and stande vpright. Yée shewed not your selfe my Angels, that is my mes∣sengers: Naie rather ye haue pleaded for the aduersarie power, for the world, for darke∣nesse and for the Pope himselfe, and sooner for anie power than for mine. And euen I also haue caused you to bee had in contempt. Nowe is the cause plaine why the ministers of God be cast downe, why they are vile, contemptible, and in a manner despised of all men, and maie séeme of all men to be made a mocking stocke: Because yee haue not kept my waies, &c. Your calamitie is not ascribed to the fault of your order as though such were the condition and nature thereof: For all thinges which be created haue these pro∣perties which the worde of God hath giuen vnto them. Wherefore séeing wee perceaue them to be most surelie kept in other things, can the holie ministerie, which among the or∣dinances of God is so excellent, be iustlie ac∣cused of falling awaie either through fault of God or it selfe from the auncient & most excellent properties thereof? It is said here to haue happened farre otherwise: For be∣cause yee haue not kept my wayes but haue beene partiall in the lawe, &c. I beséech you déere brethren, what is to bée parciall in the lawe & in the administration of the worde of God, but to haue in y^e holie ministerie a chiefe consideration of him selfe? To prouide espe∣ciallie that no harme come to his owne com∣modities, honours and substance that he hath gotten? To take héede that he offende not the rich, mightie, noble, nor principall men? To prouide with singular care, that they maie still retaine the partes and superstitious opi∣nions which they haue once taken vppon them to defende? Let rather the trueth (say they) preuaile, let the scripture bee subiect to the traditions and inuentions of men. Let the worde of God serue the priestlie maiestie or rather Tyrannie. And as for Religion, let not the heauenlie oracles of the diuine Scriptures, but rather our wils order the same. Verilie this saide the Prophete or ra∣ther God in him. And yee haue beene parci∣all in the lawe. Which thing the Apostles did not and the most godlie Prelates of the Church which liued in the best times there∣of. And in verie déede in the time of Moses and Aaron the Leuites were armed from gate to gate of the tentes, sparing neither

mother nor brethren nor children, and for this cause are saide to haue consecrated their handes therein. Therefore I heartilie pray & beséech you my brethren for Iesus Christ his sake, that so manie of you as either haue alreadie taken vppon you the holie ministe∣rie or doe looke to come thereunto, ye will re∣garde the same not as an vnprofitable and vile thing. Consider diligentlie what bee the honours, commodities, and couenauntes thereof, stand ye to the promised conditions, and doubt ye nothing of the faith of Almigh∣tie God, and of our sauiour Iesus Christ. For he is true, stedfast and most assured in perfourming those thinges which hee hath promised: Heauen and earth (saith the Lord) shall perish, but my wordes shall not perishe. And these thinges as touching the holie mi∣nisterie are spoken to you that be the Elders. Nowe I thinke it good to saie somewhat vn∣to the younger sort, and to the children.

Notes

• * 1.1

  The vn∣timelie death of King Ed∣ward the 6.
• * 1.2

  Mal. 2 4.
• * 1.3

  The fruite and profite of the mi∣nisterie.
• * 1.4

  The honour and dignitie of the mi∣nisterie.
• * 1.5

  2. Cor. 5. 20
• * 1.6

  The office of the mi∣nisters of GOD.
• * 1.7

  Malac. 2. 7.
• * 1.8

  Oxford.
• * 1.9

  Matt. 10. 7. 1. Tim. 4. 13. 2. Tim. 2. 15. Tit. 3. 18. Exo. 25. &c
• * 1.10

  Ib. ver. 36.
• * 1.11

  Why the holie mini∣sterie is contemned.
• * 1.12

  Iud. 20.