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.

The example of Naaman is expounded.

* 1.1 11 But the example of Naaman, which they obiect vnto vs, must be examined. Naaman would haue béene borne withall, * 1.2 and pardoned at Gods hand; if when the king of Syria wor∣shipped in the temple of Rimmon, he also should knéele and fall prostrate before the idoll. Indéed he desireth not by expresse words, that the pro∣phet, by his praiers would obteine this thing for him; but yet neuertheles, after an other maner, or closelie he did signifie it. Neither is it against godlinesse, that they which doo féele themselues weake and féeble in faith, should craue to be hol∣pen and confirmed * 1.3 by diuine power: euen as in the ninth chapter of Marke, the father of the child that had a dumbe spirit, who said, that he did beléeue; and yet neuerthelesse praied, that his vnbeléefe might be strengthened. Doubtles Naaman sawe, that there was sinne in that acti∣on of the which he spake; and therefore desired pardon for the same. For there is no man that desireth pardon for iust and honest things. He therefore knowing his owne infirmitie, and vn∣derstanding that this should happen vnto him, desireth pardon for his offense to come. Where∣by it is perceiued, that sinne of this kind pertei∣neth not at all vnto ignorance.

Sometimes idolatrie is committed, being not knowen to be such as it is: as was the same, of the which Sozomenus wrote in the third booke of his historie; * 1.4 where he reporteth, that Iulian the Apostata (a horrible enimie of Christian godli∣nes) sitting in his tribunall seate, after the ma∣ner of other emperours, had before him fire and frankincense, to the intent that before him might be continuall incense to the idols of the Ethniks. And when he minded at a certeine daie to bestowe a benefit of monie vpon those souldiors that were about him, and accepted none, but such as had throwen into the fire cer∣teine graines of frankincense, in verie déed the simpler sort of souldiors, which professed Christ, nothing imagining with themselues of idola∣trie, as they who thought that the same ceremo∣nie rather perteined vnto the imperiall digni∣tie, than vnto the worshipping of idols, threw graines of frankincense into the fire prepared, and among others receiued the monie distribu∣ted vnto them by the emperour. But afterward, when as they were in banket one with another, they talked verie godlilie and honourablie of Christ: whereat one of them that stood by, great∣lie maruelled, & said; How can ye either speake rightlie, or thinke well of Christ, séeing ye haue this daie forsworne him? And he let them vn∣derstand, that the incense, which was made be∣fore Iulian, was doone vnto the idols: which they hearing, foorthwith departed out of their lodg∣ing, crieng out, that they were wholie christians; and that they would perseuere in the right and perfect faith: that indéed their hand erred, but that their mind remained all one. And while they thus cried out, they came vnto the empe∣rour, restoring vnto him their monie, and prai∣eng him (if so it were his pleasure) to kill them; for that they would still continue Christians. Héere we sée, that the act of idolatrie through er∣ror was committed.

But it happened not on this wise vnto Naa∣man, who had some gesse, that the thing which he feared to doo, tended to vngodlie worshipping [of idols.] He séemeth to demand that of the pro∣phet, which was not in his power; namelie, * 1.5 that he would dispense with the lawe or commande∣ment, which concerneth the flieng from idola∣trie. Vndoubtedlie, all mortall men are bound, without anie exception, vnto that precept. But they doo most gréeuouslie offend against the same, which being indued by GOD with some great benefit, haue transferred themselues vn∣to the worshipping of God: among the number of whom (no doubt) but Naaman was at this time. Howbeit it séemeth, that he ment not of idolatrie indéed; * 1.6 but onelie as touching the out¦ward gesture of the bodie, whereof he rendereth a reason vnto the prophet; namelie, that the king might not bow his knée, vnlesse he also did bend downe to the ground, bicause the king leaned vpon his hand. And it is not without a fit signi∣fication, that one and the same thing is twise repeated by Naaman; namelie, The Lord for∣giue me, or, The Lord be mercifull vnto me. For that repetitiō sheweth, that the thing which was required, was doone with a verie humble hart; and that it was desired of the prophet with a most vehement affection of mind. Howbeit, it séemeth, that it should be imputed vnto this

mans fault, that he was too desirous to kéepe still his honour and authoritie: for if he would haue giuen ouer his state and office, he might haue auoided all danger of the sinne that was imminent.

12 But they which indeuour after a sort to defend him, doo curiouslie and subtilie distin∣guish the action of bowing downe before an idol. If so be (saie they) that Naaman had bowed his knées, with intent to followe the dooing of his king, then had the worke of them both béene of one sort, reason, and nature; and therefore should haue béene condemned of idolatrie. For in imitating of the king, he would haue doone the verie same thing that the king did, whose purpose was to worship the god Rimmon: wherefore, neither could he that did imitate ido∣latrie, be absolued. But this is not agréeable with Naaman, who had alreadie called Elizaeus to witnesse; that he would not from thence for∣ward offer anie oblations or sacrifices vnto strange gods: wherefore it resteth, that the same action was onelie a certeine kind of dutie to∣wards the king. Which action vndoubted∣lie of his owne nature and simplie was indiffe∣rent: for to sit with the king, when he sitteth; to stand with him, when he standeth; to knéele with him, when he knéeleth; doo not (in respect of themselues) belong either vnto vertue, or vnto vice; but may be doone either well or ill: where∣vpon it is said to haue his forme and kind of the things added, which they call circumstances. Those vndoubtedlie, if we haue respect vnto in this place, the act of Naaman will be found faul∣tie. For first, there is a respect to be had vnto the place wherein it is doone; as being in the tem∣ple, and before an idol, togither with the king worshipping prostrate: also Naaman maketh himselfe one of the idolaters. Furthermore, the qualitie of the time it selfe is to be considered; namelie, that euen then, when the king should worship, he should bow himselfe before the idol Rimmon. For men are not woont to adore all the while they be in the temple, but then onelie, when they implore the helpe of God, when they giue thanks vnto him, when they praise and ce∣lebrate his goodnes or power. These qualities and circumstances doo shew, that the act of Naa∣man was faultie. But hereby they yet still en∣deuour not a little, to excuse the same; bicause in such kind of dooings, the respect it selfe, where∣vnto it is doone, is of no small importance: bi∣cause To knéele (as they saie) if a man haue no regard vnto the idol, hath nothing therein, that can sauour of sinne; whereas on the other part, whosoeuer boweth himselfe vnto an image, ha∣uing regard vnto it, may not be counted frée from idolatrie. Whervpon they thinke, that that respect being remooued from Naaman, and the same being in the king; the sinne of idolatrie did sticke onlie in the king, and not in Naaman. And these wittie heads bring a similitude of a prince, * 1.7 whom manie noble personages doo ac∣companie, while he goeth vnto an harlot. For they be not guiltie of the whooredome, in follow∣ing their Lord according to their dutie, bicause they are bound by iust and honest lawes so to doo: neither doo they accompanie that man as a hunter after harlots, but as their prince. But this similitude that is brought, differeth much from the matter, which we haue in hand: for they that so followe a prince, doo not by that follow∣ing enter into suspicion of whooredome; for all men knowe, that the harlot belongeth to their prince, and not to them: but in the prostrating of Naaman before the idol, there appéereth no difference; séeing that the worshipping of the image might equallie be ascribed as well to Naaman as to the king.

13 And this by the waie is to be noted, in this disputation, that consideration must be had of the person, which so knéeleth; who is somtimes vnknowne: and therfore while he is séene in the temple prostrating himself togither with other, before the image; it is thought, that he dooth the verie same thing that others doo. But if so be it be knowne, that he abhorreth the worshipping of idols; he might be thought to be present and prostrate with the king for some other cause: es∣peciallie, if there had in the meane time happe∣ned a protestation, which the holie historie shew∣eth not to be doone by Naaman in the temple of the Assyrians. Also they ascribe it to be a vertue in him, and not a vice; that he would reteine still his place and principalitie. Bicause (saie they) it behooued to take héed, least an vngodlie and wicked idolater should be placed in the stéed of him: but the familiaritie, which he had with the king, helped verie much to the furtherance of godlines. These things indéed are after a sort spoken plausiblie, I will not saie, subtilie and cunninglie. And it cannot be easilie told, how prone men are by all meanes, either to excuse sinnes, or to make light of them.

Wherfore passing ouer these things, let vs fol∣lowe that which we find in the holie scriptures; to wit, that we must not onelie auoid sinnes, * 1.8 but we must also absteine from all apparance of euill: and that it is not lawfull for anie man, by his example to induce an other man to sinne. Wherefore, séeing Naamans dooing would haue a manifest forme and token of idolatrie, and by an argument of example, would confirme o∣thers in the wickednesse of idolatrie; therefore it was euill, and must néeds by a right & sound iudgement be condemned. And as concerning that which is alledged of a dangerous successe vnto Naaman, and of his profitable familiaritie

with the king; we must not giue such héed there∣vnto, as in respect thereof, vniust and vnlaw∣full things should be committed: séeing the apo∣stle in expresse words hath said in the epistle to the Romans; We must not doo euill, that good may come therof. Wherfore aboue all things let vs beware of ill exampls & idolatrie; * 1.9 & let the e∣uents & successes of things be cōmitted to God.

Further, whie should we excuse Naaman from fault, seing he himselfe in his owne worke acknowledgeth the same? For he desired not, that God would forgiue or be mercifull vnto him, in an honest and iust act. Besides this, howsoeuer we excuse his idolatrie, we can not defend his shamefull dissimulation. Vndoub∣tedlie Christ said; Let your light so shine before men, that they seeing your good works, may glo∣rifie your father. * 1.10 And so we must take héed, least that men, beholding our wicked works, should blaspheme the true God, whom we wor∣ship; and we by that meanes be confirmed in their vngodlinesse. If we ought in euerie thing to deale sincerelie, that doth godlinesse and re∣ligion require to be most deuoutlie fulfilled in them. It is not lawfull for godlie men to halt on both sides; neither is it lawfull on this be∣halfe to serue two masters: and as the lawe commandeth, * 1.11 we must not plough with the oxe and the asse togither. * 1.12 The féeld also is forbidden to be sowen with séed of sundrie kinds. Neither was it granted, * 1.13 that we should weare a gar∣ment wouen togither with woollen and linnen; bicause the rite of a thing forbidden, and of a thing commanded by God, ought not to be con∣founded togither. Wherefore Naaman, which had alreadie professed the woorshipping of the true God, is not allowed by the iudgement of godlie men, to bow himselfe downe togither with the king before the idoll Rimmon. Much more valiantlie than he, did the princes of the religion behaue themselues at Augusta, with Charles the fift of that name: for they indéed went with the emperor, * 1.14 as he was going to his Masse; but they brought him no further than the church doores, & from thence they departed. What they beléeued, or what they iudged of the Masse, they openlie testified by their going awaie.

14 It is demanded by some, what was to be doone of the captiue maid, which was compel∣led to serue hir idolatrous mistresse, * 1.15 and to hold vp hir garments when she went to the tem∣ple of hir God. She should haue béene aduised to go, séeing she might not otherwise doo: but she ought to haue taken héed that she knéeled not downe, or made anie shew of adoration and reuerence vnto the idoll; that all the standers by might perceiue how frée she was from ido∣latrie. For it is not absolutelie, and in all re∣spects forbidden to godlie men, that they should not be present in churches, while prophane and execrable rites be exercised. * 1.16 For Elias was pre∣sent, when the false prophets did sacrifice vnto their Baal; but yet, as one that mocked them, and that boldlie. And he triumphed against them saieng; Crie out alowd, bicause perhaps that God of yours is either in his iournie, or in his lodging, or sleeping, or occupied about some great busines, he heareth you not, It is greatlie to be weighed, with what mind, with what coun∣tenance, with what gesture, & with what words a man is present where horrible idolatrie is com∣mitted. * 1.17 Were not the felowes of Daniel pre∣sent in the field, hauing now obteined high offi∣ces and dignities; when the golden image of the king was with great pompe erected? Present no doubt they were, but they worshipped not the same: and they were bold constantlie to saie vn∣to the king, that they would neuer worship it. Also there was present a man of God at the ser∣uice of Ieroboam, * 1.18 when the king himselfe offe∣red incense to the golden calues: but he being sent from God, came thither, and reprooued, and detested that which was doone; adding those threatnings which the Lord commanded him to speake. Paule also entred into the temple of the gods at Athens; certeinlie, not to the intent he would allow of the idolatrous rites; but bicause he might thereby picke out an argument and occasion of confuting idolatrie. Valentinianus also led Iulian euen vnto the temple: but there he gaue a blowe vnto the prelate of the temple, * 1.19 which sprinkled his gowne with vnpure water, for the purifieng of him after the Ethniks ma∣ner. Further, all the arguments which Paule prescribed vnto the Corinthians, touching the sitting downe at the feasts of idols, * 1.20 and of ea∣ting of meat dedicated vnto idols, doo reprooue this boldnesse of making semblance, and of gi∣uing offense to them that stand by. And so doo those reasons, which be declared vnto the Ro∣mans, for repressing of them, which were ouer strong and bold: * 1.21 who for meat and drinke sake offended the weaker sort, through a hurtfull li∣bertie. Vnto Eleazar one of the principall Scribes, a man of verie great honour and esti∣mation among the Hebrues, * 1.22 licence was gi∣uen, that he eating some other kind of flesh, should make shew as though he did eate swines flesh: which thing he vtterlie refused to doo; sai∣eng, that To feigne as though he did eat things forbidden, was all one, as if he should eate them indéed.

15 Besides this, I admonish the readers, that they weigh well the holie historie, that it shew∣eth not whether Naaman either did or did not that which he feared he should doo: and therefore no argument can be taken of his fact. Further, if he had doone it, it followeth not therevpon, that

he did it orderlie, rightlie, iustlie, wiselie, and godlie. Let vs rather account, (as we said be∣fore) that he in that fact acknowledged his fault; the which should haue néed of pardon and forgiue∣nesse. There is nothing therefore, that by this example men can excuse their comming vnto vnpure Masses: séeing Naaman himselfe desi∣reth of the prophet, that this sinne may be forgi∣uen him. It might be also, that Naaman being holpen by the godlie and holie intercession of the prophet, turned home so well confirmed, as he did no more bow his knées before the idoll Rimmon. * 1.23 Moreouer, I thinke that this ought to be most diligentlie marked, that the prophet did not answer him; Go thy waies, so doo thou: the Lord will be mercifull vnto thee: but he onelie said; Go thy waies in peace: which is all one, as if he had promised, that he would aid him with his praiers, according as he had desired. But they saie; If that were sinne, into the which he feared he should fall; why did not Elizaeus re∣prooue him? Why did he not warne him, that he should diligentlie beware of such an offense?

Some answer, that this man was not yet to haue béene iustlie blamed; and that (according to the word of the Lord) The smoking flaxe should not haue beene extinguished, * 1.24 and the shaken reed broken. And that manie things also ought for a time to be licenced to the wea∣ker sort, which should not be granted vnto the stronger. They feigne in like maner, that Naa∣man went to reteine the worshipping of idols with the true and sound religion: * 1.25 and that the prophet commended his godlines towards Ie∣houah, & tollerated his outward bowing before the god Rimmon; but yet would not allow of the same. Howbeit I iudge neither of these sai∣engs to be true: for the weake sort must not be borne with, * 1.26 vnlesse it be as touching Adiapho∣ra, that is, things indifferent: but in those things which be vtterlie against the lawe of God, and be verie sinnes in déed, nothing can be dispensed vnto them by men. Further, the mind of Naa∣man was not to reteine still the worshipping of idols; séeing he testified vnto Elizaeus, that he would thence forward sacrifice vnto Iehouah onelie, and not to anie strange gods. And thus I had rather saie, that the prophet would not re∣proue Naaman; bicause he perceiued him not ig∣norant that the same was sinne, for the which he made request. Wherefore, séeing he knew it, he was not to be taught; but rather to be comfor∣ted, & to be strengthned, as concerning the helpe of God. And where as he said; Go in peace: it sée∣meth that he promised him not to be without the helpe of God, the which should preserue him from so gréeuous a fall. So then, in speaking after that sort, he both promised to make praiers for him; & also foreshewed, that he himselfe should be heard, least that Naaman might fall.

16 Moreouer, séeing the Nicodemites haue nothing out of this place; they shew themselues greatlie to be laughed at, * 1.27 who being in their own iudgment strong & wise, would be compared to Naaman the Syrian, but newlie conuerted vnto God: whereas they rather declare themselues, by this reason, to be yoong soldiers. If they are to be accounted yoong soldiers, let them re∣member, that souldiers of this order will not al∣waies abide in that state; but doo aspire to high∣er and better degrées. But when (I beséech you) will these men laie awaie their apprentiship? Verelie neuer, if they continue alwaies in dissi∣mulation; and togither with the knowledge of the truth, be present at Masses, and corrupt wor∣shipping of God. Neither are we to passe ouer, that in armies they vse to spare rawe soldiers; for they are not placed where the greatest dan∣gers be: but these men will be in the midst of the flames, séeing they ioine themselues with idolaters, * 1.28 and are not afraid to be present at their corrupt worshippings. Euen as in buil∣dings, the weake stuffe, that is, certeine brickle stones, and weake timber, is not placed there where much weight must be borne: so weake men, and they that fall on euerie side, ought dili∣gentlie to auoid a dangerous station. Let them saie which of these they will, it is in their choise; whether they will be old soldiers of experience, or els yoong soldiers not yet trained. If they be old soldiers and strong; let them take valiant things in hand, let them renounce and confute idolatrie in frée and open spéech, let them not dis∣semble at all, and let them speake the truth with great boldnesse of spéech: but if they will be weake and vnexpert soldiers, let them not en∣ter into perils, which they are not able to heare. God must not be tempted, neither must we pre∣sume aboue the strength that is giuen vs. And thus farre touching this argument of the Ni∣codemites.

17 But now perhaps some man will de∣mand, * 1.29 whether the words of Naaman doo belong vnto repentance, or perhaps haue respect to a∣nie other matter? Some saie, that these saiengs cannot be drawen vnto repentance, bicause none doth repent of sinnes that are to come. Further, bicause that true and sound repen∣tance hath alwaies ioined therewith a strong and constant mind, or a purpose of not commit∣ting such things againe, whereof we doo earnest∣lie repent: which was not in Naaman; séeing he testifieth, that he would bow himselfe before the idoll Rimmon. Howbeit, such words doo not dis∣agrée all maner of waies from repentance: bi∣cause they doo not onelie respect the sinne that should come; but also the present infirmitie, whereby he perceiued himselfe prone to fall into

sinne. Therefore it gréeued him, that his faith was not so firme, as he might altogither striue against the sinfull act. * 1.30 Euen as it dooth not a lit∣tle repent all godlie men, of their vicious and corrupt nature, that is, of their originall sinne; whereby it cōmeth to passe, that we be redie bent to commit sinne; and to be bitter enimies of vertues. But I would more absolutelie an∣swer; namelie, that it was an humble speach of Naaman, whereby he earnestlie implored the helpe of God, and the praiers of Elizaeus.

Last of all this remaineth to be inquired, whie the prophet warneth not Naaman, * 1.31 that he should conueie himselfe to Ierusalem, where not one∣lie he might auoid that fault which he feared; but also, that he might worship the true God in the temple of Salomon? Of this question there maie be thrée reasons assigned. [ 1] One, bicause the prophet would teach, that God may be worship∣ped in all parts of the world, neither that he had tied saluation vnto certeine places and lands. [ 2] Secondlie, that it furthered verie much the glo∣rie of God; that his name should be celebrated, not onelie in Iurie, but in Syria also: for bringing of which thing to passe, the returne of Naaman into his countrie did greatlie helpe. [ 3] Moreouer, it was profitable for Naaman to be absent from Ierusalem; for bicause that sound religion, and perfect godlinesse was now fallen there in de∣caie, whereby he being newlie conuerted vnto God, might haue béene infected: so farre is it off that he should there haue béene reformed. Nei∣ther was he to feare so great a danger in Syria, where their idolatrie was so grosse, as euerie godlie man might easilie beware of the same: but at Ierusalem, a nouice in religion could not easilie haue auoided the superstitions, which were ioined togither with lawfull ceremonies.

¶ Of the fall in time of persecution, looke epistle se∣cond, whose beginning is; Since we togither.

Notes

• * 1.1

  In. 2. king. 5. verse. 18.
• * 1.2

  Naaman desired it might haue beene law∣full for him to prostrate before the idoll in pre∣sence of the king. Looke part. 2. pl. 4. art. 28.
• * 1.3

  1. Praier. verse. 24.
• * 1.4

  A horrible act of Iu∣lian the A∣postata.
• * 1.5

  The com∣mandement of auoiding idolatrie cannot be dispensed with by men.
• * 1.6

  An excusing of Naaman
• * 1.7

  A simili∣tude.
• * 1.8

  We must absteine not onelie from euill, but all apparance of euill. 1. Thes. 5, 2••
• * 1.9

  Rom. 3, 18. We must not doo euil for good sake.
• * 1.10

  Matt. 5, 16.
• * 1.11

  1. Kin. 18, 21
• * 1.12

  Matt. 6, 24.
• * 1.13

  Deut. 22, 10.
• * 1.14

  An example of the prin∣ces of the religion in our time.
• * 1.15

  What the captiue maid was to doo.
• * 1.16

  No abso∣lute com∣mandement that the godlie shuld not be pre∣sent in chur∣ches among the pro∣phane wor∣shippers. 1. Kin. 18, 27.
• * 1.17

  The fel∣lowes of Daniel. Dan. 3, 3.
• * 1.18

  1. Kin. 13, 1. A man of God present at the ser∣uice of Ie∣roboam. Act. 17, 23.
• * 1.19

  Valentini∣an.
• * 1.20

  1. Co. 10, 14
• * 1.21

  Rom. 14, 1.
• * 1.22

  1. Macha. 6, verse. 18. 19, &c. Eleazar,
• * 1.23

  We must weigh here∣in the an∣swer of the prophet. 2. Kin. 5, 19.
• * 1.24

  Esaie. 42, 3.
• * 1.25

  2. Kin. 5, 19.
• * 1.26

  How far foorth the weaker sort must be borne with∣all.
• * 1.27

  The Nico∣demites shew them∣selues to be yong sol∣diers, when they will be accounted Naama∣nites.
• * 1.28

  A simili∣tude.
• * 1.29

  Whereto the words of Naaman haue re∣spect.
• * 1.30

  It greeueth the godlie that their faith is not strong e∣nough to resist their corrupt na∣ture.
• * 1.31

  Whie the prophet warnd not Naaman to go to Ieru∣salem.