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.

Of curssings, imprecations, or bannings.

* 1.1 20 It shall now be verie conuenient for vs, to intreat somewhat of imprecations, and of bannings, or curssings. The vse of malediction and curssing is verie ancient in the holie scrip∣tures. Noah curssed his nephew Chanaan; Cur∣sed be Chanaan, let him be a seruant to his bre∣thren. Baalac also the sonne of Zippor, * 1.2 called Baalam to cursse Israel. In Deuteronomie we read; Curssed shalt thou be in the towne, and in the field, in the barne, & in the store. Curssed be the fruit of the wombe. These execrations were to be recited vpon mount Hebal. The law of ge∣losie hath also, * 1.3 in the booke of Numbers, proper imprecations; namelie, * 1.4 that The bellie should swell and breake, and the thighes rot. All which things could not hurt the woman, if she were innocent: but vnto an adulteresse they were re∣cited, not without force and effect. * 1.5 Iosua curssed him, which would reedifie Iericho, with the death of his children. And this happened vnder Achab, * 1.6 as the historie of the Kings mentioneth. And Nehemias saith; that he not onlie rebuked those, which had married strange wiues, but also curs∣sed them. In the new testament also, there want not examples, the which shall be after∣ward alledged.

Yea and the Ethniks likewise vsed curssings. Acteius a Tribune of the people of Rome, * 1.7 (as Plutarch declareth in the life of M. Crassus) when he could by no other meanes dissuade him from his expedition into Parthia, at the length, in the waie, by the which Crassus should passe out of the citie, he set a chafing dish of coles, in the midst of the stréet. And when Crassus came against it, he cast in certeine perfumes, and with most horrible and bitter cursses, curssed the generall, and all his host. Which cursses were not in vaine, as the euent ouer well declared. Oedipus also (as the Poets tell) with bannings curssed his two sonnes Adrastes and Polynices; name∣lie, that they should be without citie and house, that they should be beggers and wanderers a∣broad, and so at variance in themselues, that the one should kill the other. Which effects, accor∣ding to his wish, came to passe. And Horace saith; I will vtterlie cursse you, and this bitter cursse can no sacrifice appease. Neither is that to be passed in silence, which Augustine menti∣oneth concerning Paule and Palladia. For they being curssed of their mother, miserablie wand∣red about from countrie to countrie; vntill at the last they were deliuered at the toombe of S. Steeuen.

21 Séeing therefore so great plentie of curs∣sings and bannings hath alwaies béen, as well among the Iewes, as also among the Gen∣tiles; is it possible, that it should altogither be vniust, or be sinne, to cursse, or to wish euill vn∣to anie man, so that it should be lawfull at no time? * 1.8 Augustine vndoubtedlie was of this mind, that it is not lawfull: and he intreateth of this matter, towards the end of his first booke De sermone Domini in monte. He also writeth, * 1.9 that those imprecations, which are read in the pro∣phets, perteine onelie vnto prophesies; so that, vnder that forme of praier, they onelie foretold the things, which they sawe should come to passe. And wheras they vse the Optatiue mood, in stéed of the Indicatiue, that (he saith) is not to be woon∣dered at among the Hebrues: séeing they often times vse such figures in their spéeches. For ma∣nie times they vse one Tense for an other, put∣ting

the time past for the time to come: as; Wherefore haue the Gentils raged, * 1.10 and the peo∣ple imagined vaine things? * 1.11 Againe; They di∣uided my garments among them. These things were for to come, and were forespoken concer∣ning Christ; when as neuerthelesse they were written, as things alreadie past. Howbeit, he confesseth, that otherwhile we praie, that some may be punished and chastised for their amen∣dement: which is not (saith he) to praie against them, * 1.12 but for them. And he citeth a place out of the Apocalypse, the sixt chapter, where the mar∣tyrs crie vnder the altar; Take vengeance vp∣on the earth for our bloud, which is shed.

And it séemeth vnto him, that thereby is ment, that these martyrs praied against the kingdome of sinne. And sinne may be destroied two maner of waies. * 1.13 First, if a contrarie dispo∣sition be induced: so that sinne being excluded, there succéedeth mortification of lusts, righte∣ousnesse, honestie, and all kind of vertues. A∣gaine, sinne is subdued vnto God, when punish∣ment is applied vnto the same; for while it is vn∣punished, it hath nothing in it that is good: but so soone as it is punished, forsomuch as that pu∣nishment is a part of iustice, sinne is at the least wise somewhat restreined and bridled thereby, from ranging anie further abroad. And this al∣so is profitable vnto wretched sinners. Where∣fore, if we will iudge vprightlie; * 1.14 the martyrs, in so praieng, praied rather for them, than against them. Neither also were it absurd, if they should praie for the end of the world, wherein they haue suffered so gréeuous things, that vngodlinesse may once haue an end. Although I thinke not, that all the elder fathers are of this mind, that we should praie for the end of the world; séeing rather on the contrarie part, Tertullian in his apollogie saith, that the christians in their con∣gregations, praie for prolonging of the end of the world. And in the same place he writeth, that our men, by the determinate rule of the holie scriptures, praied not onelie for emperours, but also for the long preseruation of the world. For after this monarchie of the Romans, as Paule writeth to the Thessalonians, shall come Anti∣christ, and the end. * 1.15 Wherefore some of the god∣lie sort praied, that the time might be prolon∣ged; partlie, that the tribulation which should come through Antichrist, might be deferred; & partlie, that the children of the election might be gathered togither.

The Gréeke Scholies write, that those holie martyrs praied against the diuell, that his power might be bridled and brought to an end. And thus much of Augustines opinion, who was also of the same mind against Faustus, who saith; These words of execration, which we read in the prophets, séeme to be the words of those, which fore-speake, not desires of them that accursse. But as touching this matter, I would thinke it should thus be determined; to wit, that when there is an enimie, which both wisheth euill vnto vs, and also to the vttermost of his power wor∣keth euill against vs; we first of all should make a distinction of the cause, for the which he hateth vs. For either it is our owne proper cause, hu∣mane and ciuill; or else it is, bicause he hateth God and his truth. Next that, * 1.16 we make a distin∣ction as touching men: for some are led by an accustomed affection of their owne; and other some are mooued by God, who reuealeth to them, both what he will doo, or what is the state of the wicked, & stirreth them vp to speake the things, * 1.17 which they doo speake. Neither is this in the meane time to be passed ouer, that the euils, which we praie for, are either temporall, or eter∣nall. After these distinctions, I thinke we ought thus to saie; That if our owne cause onelie be in hand, therein we ought to be patient, * 1.18 long suf∣fering, and gentle. Blesse, and cursse not: thus the scripture commandeth. We must also praie for them that persecute vs. We are by God cre∣ated men, let vs not spit out the venom of ser∣pents: and forsomuch as we are men, let vs not suffer ourselues to be changed into brute beasts. They which hurt vs, are mad, and are forced by furie; and therefore are rather woorthie of com∣passion, than of reuenge or curssings. A mouth is giuen vnto vs, by it to helpe and remedie; and not that we should cursse and ban with the same. Otherwise God saith of such execrations; I commanded thée, that thou shouldest praie for thine enimies, why dooest thou prouoke me now against them? Wilt thou haue me to be a hel∣per of thée to transgresse my lawes, and to be thine executioner?

A certeine priest of Athens could not be in∣duced to cursse Alcibiades: for he said, * 1.19 that he was made a priest to praie for men, and not to cursse them. And among the Romans it was not lawfull for the high priest of Iupiter to sweare; for that oftentimes, the end and conclusion of an oth is execration. For they saie; Let these or those things fall vpon me, vnlesse I performe this or that. And séeing it was not lawfull for the priest to cursse himselfe, much lesse was it law∣full for him to cursse others. Wherefore, if our owne cause be in hand, we ought not to vse cur∣sings, but rather praiers, compassions, and bles∣sings. But when Gods cause is in hand, and that this indignation commeth on vs, by reason of sinnes and wicked acts; * 1.20 there is nothing to let, but that we may somtime vse imprecations, in such maner as we shall expresse. And it often∣times happeneth, that our owne cause is ioined with the glorie of God; and is so ioined, as it cannot be distinctlie iudged of, but onelie by a

diligent and attentiue consideration. As if a minister of the church sée himselfe contemned and derided, although he often times regard not his owne dignitie: yet notwithstanding, neither can he, nor ought he, quietlie suffer the word of God (which he ministreth) to be cōtem∣ned. For this cause, the prophets séemed manie times to be verie angrie, for that their messa∣ges and prophesies were derided. Wherefore I grant, that in this case, both imprecations and curssings were iustlie admitted.

* 1.21 22 Howbeit, this I thinke necessarie to ad∣monish you of, that we deale verie warilie. For our flesh is woont, vnder the pretence of Gods glorie and honor, to fight and brall for our owne honor and estimation. Moreouer, it must not be neglected, that we diligentlie seuer sinnes from nature, and that in anie wise we wish well vnto nature it selfe, that is, vnto men: but let vs cursse and hate sinnes. And for so much as it happeneth oftentimes, that men, when they haue béene corrected by some afflicti∣ons and punishments, doo repent: so, if vnto wicked men, being strangers from God, and transgressors of his lawes, we sometimes wish some discommodities and aduersities of the flesh, to the end they may féele the wrath of God, I sée nothing to the contrarie. And this with∣out controuersie we may wish vnto our selues, and that iustlie; that God will rather afflict and scourge vs, than suffer vs to fall into sinnes: or if we sinne, that he will at the least wise, by this meanes, call vs backe to him. And if we may wish these, and such like things vnto our selues; whie should we not wish them vnto o∣thers, séeing we are commanded to loue our neighbours as our selues? * 1.22 So Elias shut vp heauen. So God drew home againe vnto him∣selfe some of his elect, which went astraie: for there be some dispositions of men so blockish, that they can not be brought home againe, but by this meanes. Wherefore the psalme saith; Fill their faces with ignominie, * 1.23 and they will seeke after thy name. So then, we may wish the crosse of affliction, both vnto our selues, and also vnto others, for amendement and correc∣tion. In which cause yet nothing ought ouer ha∣stilie to be doone: for often times it happeneth, that some by afflictions are not amended, but rather made woorse.

* 1.24 But the better waie were to praie vnto God, to correct them: and not to wish aduersi∣ties vnto them, except it be with this condition, to conuert them, or that the glorie of God may thereof insue. And this waie (saith Augustine) we should not praie against them, but for them. Howbeit we must vnderstand, that among men there be some, which are the ambassadors of God, who deale not as priuate men; but they execute an extraordinarie ministerie. And these by the spirit of prophesieng doubt nothing of the will of God: for in their praiers they talke togi∣ther with God, and in that talke they sée and vnderstand manie things, as concerning the mind, and are woonderfullie affected. Séeing then, that God sheweth vnto them, that sinners shall be brought to amendement of some kind of punishments, & that he hath determined to punish them; or else that some are now past all hope of saluation, and shall without doubt be punished with eternall miserie: séeing (I saie) that such things are shewed vnto holie men, and that they in no wise doubt, but that they are decréed by the most excellent God (the which being chosen by him, must of necessitie be good) how can it be but that they please them, how can it be chosen but that they are wished of them, when as they continuallie praie; * 1.25 Thy will be doone? Wherefore when they sée those things, they praie, they make imprecations, they powre out such execrations and curssings, as we read in the prophets and holie histories.

23 Hereof the godlie doo take consolation, who thereby vnderstand, in what sort wicked men shall at the length be handeled: and the weaker and wandering sort, which perteine vn∣to the flocke of God, are by these things correc∣ted, and doo take héed vnto themselues, that they deserue not the like. For this cause Gregorie, vpon those words of Iob, wherein he curssed the daie of his birth, prudentlie wrote, that the exe∣crations of the saints procéed not of malice; that is, from a fleshlie desire and worldlie ha∣tred, but from a iust consideration, namelie, in that they doo sée the same to be allowed by the will of God. But (saith he) these things are not praied for by wishing and desiring. Vnto which last saieng of his I assent not: for (as I haue alreadie said) the saints can not but allow, and earnestlie wish that, which they sée GOD willeth; so that they be assured, that God hath thus firmelie decréed. * 1.26 In this manner Paule made blind Elimas the sorcerer: Peter slue A∣nanias and Saphyra. So likewise the same Pe∣ter said vnto Simon the sorcerer; * 1.27 Thy monie and thou be destroied togither. Paule deliuered vnto satan, him that committed incest, and said; * 1.28 I would to God they were cut off, which trouble you! * 1.29 Neither did Elias anie other wise com∣mand the fire to come downe from heauen, the which deuoured the capteins ouer fiftie, with their fiftie soldiers. * 1.30 Elizaeus also curssed the chil∣dren which derided him, and they were torne in sunder of the beares. What difference is there, whether God execute by himselfe, or by others, whom he hath appointed to be his ministers? Wherefore, that which he dooth by himselfe, he can doo in like sort by his saints and prophets.

24 Furthermore, if anie man haue a great desire to cursse other, and pretend the imitation of the prophets and apostles; let him fore-sée, whether he haue their spirit. For euen as no man ought to vse the sword, but a magistrate onelie; so let none vse these execrations, * 1.31 but they which are most priuie to the will of God, and which are mooued by the spirit to giue those cursses. This place is alike, yea rather all one with that place, which concerneth reuenge. Priuate reuenge is forbidden; yet not publike reuenge, and that which is doone by princes. So then, let them, which be of the common sort absteine from exe∣crations: especiallie let them not wish anie crosse to anie man, as touching eternall dam∣nation, but vpon condition, that it may doo good. And let them knowe, that they are bound by this common rule; * 1.32 Blesse and cursse not; praie for them which persecute you. And they, which by Gods motion vse anie execration or impre∣cation, let them alwaies haue before their eies the amendement of sinne: or at the least-waie, the diminishing of the malice thereof, through paines and punishments, that the righteous may not be hindered from the worshipping of God, * 1.33 and also may not stretch foorth their hands vnto iniquities: and finallie, let them onelie séeke, that the will of God may haue place; & let them not be desirous of their owne cōmodities.

Neither ought it to séeme a woonder to anie man, that that common rule (which prescribeth to vs To blesse, and not to cursse, and to wish well vnto them which persecute vs) admitteth anie exceptions: for that happeneth also in other com∣mandements. Is it not else-where ordeined, that We should praie for all men? * 1.34 And vnto Ti∣mothie the reason is added; for that God will haue all men to be saued. * 1.35 And yet Iohn saith; that Some doo sinne vnto death, and for them (saith he) we ought not to praie. * 1.36 Which yet we ought to vnderstand, when we plainelie per∣ceiue, that they haue sinned vnto the death. Now then, as touching that trope or figure of Augu∣stine, wherein he saith, that these imprecations of the saints, were predictions or foretellings (as we doo not vtterlie reiect it:) euen so we saie, that it is not necessarie. Neither doo we grant, that in the execrations of the prophets, and of the apo∣stles, there were not earnest requests and de∣sires. For how could they but desire that, which they sawe God had willed and decréed; vnlesse peraduenture by request and desire he ment the sense of the flesh, or of reason, as it is led by mens counsels? Last of all, this is to be noted; that it is not absurd, that in one and the selfe-same will of godlie men, * 1.37 are contrarie motions: sith they happen not in respect of one and the selfe-same thing, but in respect of di∣uers. For, in that they looke vpon the will and decrée of God, and the destruction of sinne, and such like; they cannot but reioise in the punish∣ments of the wicked: but as they looke vpon them being men ioined vnto them by nature, of one and the selfe-same flesh and lumpe, * 1.38 they are excéedinglie sorrie for their destruction. Thus Samuel moorned for Saule being reiected by God: as we haue it in the 15. chapter of the first booke of Kings.

Notes

• * 1.1

  In ••o. 11, 9 Looke 1. Cor. 16. at the end, and Iud. 5. 23. Gen. 9, 25.
• * 1.2

  Num. 22, 5. Deut. 27, 13
• * 1.3

  Num. 5, 19.
• * 1.4

  Ibidem. 21.
• * 1.5

  Iosua. 6, 26
• * 1.6

  1. King. 6, 34 Nehe. 13, 25 Or 2. of Es∣dras.
• * 1.7

  Other write A••te••us.
• * 1.8

  Augustine.
• * 1.9

  Cursses in the pro∣phets, are prophesies.
• * 1.10

  Psalm. 2, 1.
• * 1.11

  Psal. 22, 29.
• * 1.12

  A place out of the Apo∣calypse. Apoc. 6, 10.
• * 1.13

  Sinne two maner of waies de∣stroied.
• * 1.14

  The mar∣tyrs praie for the end of the world
• * 1.15

  2. Thes. 2, 8.
• * 1.16

  A distinc∣tion of the men that cursse.
• * 1.17

  A distinc∣tion of the euils which we praie for.
• * 1.18

  In our owne cause we must be patient. Rom. 12, 14
• * 1.19

  An exam∣ple of a priest of Athens.
• * 1.20

  In Gods cause im∣precations are some∣time law∣full.
• * 1.21

  In impreca∣tions we must be∣ware that the flesh be not stirred vp.
• * 1.22

  1. kin. 17, 1.
• * 1.23

  Psal. 83, 17.
• * 1.24

  The best waie of cursing.
• * 1.25

  Matt. 6, 10.
• * 1.26

  Acts. 13, 11. Acts. 5, 5. and .9.
• * 1.27

  Acts. 8, 20. 1. Cor. 5, 5.
• * 1.28

  Gal. 5, 12.
• * 1.29

  2. kin. 1, 10.
• * 1.30

  2. kin. 2, 24.
• * 1.31

  Curssings & the sword of reuenge are compa∣red togi∣ther.
• * 1.32

  Rom, ••2, 14. Matth. 5, 24
• * 1.33

  Psal. 24, 4.
• * 1.34

  1. Tim. 2, 1.
• * 1.35

  1. Iohn. 5, 16
• * 1.36

  What sinne we must not praie for.
• * 1.37

  Contrarie motions in one will of the godlie.
• * 1.38

  An exam∣ple of Sa∣muel to∣ward Saule. 1. Sa. 15, 11.