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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14350	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.; Loci communes. English	Vermigli, Pietro Martire, 1499-1562.; Simmler, Josias, 1530-1576.; Marten, Anthony, d. 1597.	1583 (1583)	STC 24669; ESTC S117880	3,788,596	1,858

no doubt but euerie one would haue fauoured his owne tribe and béeing so manie tribes as there were they would hardlie haue agréed all vpon one man And wheras Saule was of the least tribe of lowe degrée of base parentage if he should haue béene chosen by anie other means the matter might haue béen greatlie stomached of all sorts Num. 16 2. Core Dathan Abiram and others of their felowes stirred vp sedition against Moses and Aaron bicause they supposed them to haue vsurped the principalitie and preesthood by fraud and collusion Sundrie waies were the lots in old time Kimhi thinketh that all the people stood before the Lord for in deliberation and counsell of great matters it behooued the magistrate or prince to stand before the high préest So we sée in the book of Numbers Num. 27 22 that when Iosua was appointed to be captaine of the people he stood before Eleazar and the préest vsed to make answere through Vrim and Thumim So dooth Kimhi thinke that Samuel stood before the high préest and receiued the oracle of Vrim and Thumim that is to saie by those letters which were ingrauen in the pretious stones of the Ephod He saith moreouer that the arke perhaps was brought thither howbeit these things be vncertaine For there is here no mention made either of the préest or yet of the arke Rab. Shelomo thinketh that such was the maner of lots as that the names of euerie of the tribes were written in seuerall scrols which béeing throwne into a pot were afterward drawne by the chéefe préest It maketh for Kimhi that there is no mention made of lots Shelomo followeth the common opinion which is that Saules election was doone by lots which thing was not strange from the vse custome of the Iewes For of two hée goats Looke in Iudg. 20 8. Much vse of lots among the Iewes Leuit. 16 8. Iosua 13 6. 1. Par. 24 31 1 Sam. 14 41 Ionas 1 7. Acts. 1 26. it was chosen by lots which of them should scape By lots the land of Canaan was diuided among the tribes by lots the préesthood was appointed by lots Ionas Ionathas were found out and by lots Matthias was taken into the apostleship as we read in the first of the Acts. Wherfore séeing lots were in such sort vsed commonlie among the Iewes it should appeare that Shelomo did not thinke amisse in saieng that Saule was chosen by lots And whereas Kimhi saith that the high préest the arke of the Lord and the Ephod were present me thinketh it is not agréeable to truth For the arke at that time was in Kiriathiarim And if so be that the Ephod were there yet it followeth not of necessitie that therefore the arke was also there for we may sée how often those things were a sunder 1. Sam. 30● For when Dauid fled and came to Ceila he had Abiathar the préest to put on the Ephod and yet the arke was not carried with him in that flight The same thing was afterward doone in Siceleg when as yet the arke was present with him But thou wilt saie that in the text lots are not named I grant but yet there is another word there of the same signification For Lachad signifieth To get to laie hold on and to attaine by coniecture 3 But what lots those were I knowe not for as I said there were manie kinds of lots Cicero in his booke De diuinatione saith Many kinds of lots that When one Numerius Suffecius had cut in sunder a flint stone the lots made in an oke leaped out that at the same time an Oliue trée bid sweat honie and that therefore a little chest was made of the same trée into which the lots were cast these were called Praenestine lots which were verie famous in times past In Plautus we read of lots made of firre and poplar trées which were cast into a vessell of water and according as euerie lot arose first or last from the bottom so the matter was decréed Pausanias saith that lots were woont to be doone out of a pot made of claie and that one Cresphon in the diuision that was made of Peloponnesus to handle the matter that the field of Missena might fall out to his share he corrupted the préest Temenus for he dried others lots by the sun but Cresphons by the fier and therefore Cresphons lots béeing longer before they were made wet he obtained the féeld of Missena Darius the king of Persia in stead of lots vsed the neighing of a horsse And some haue obserued the first arising of the sun To vse lots is nothing else What is to vse lots but to doo something through which we may come by the knowledge of a thing that we knowe not Three kinds of lots But all kinds of lots may be reduced to thrée sorts For either we doubt to whom a thing should be adiudged as in the diuision that is made of féelds and possessions these lots are called lots of diuision either we doubt what is to be doone and such be called consulting lots or else we would faine knowe what should come to passe and this is called diuination by lots But it behooueth verie much to knowe Vpon what principle lots depend vpon what principle lots doo depend For to saie that they be ordered by fortune that were a vaine thing by diuels that is superstitious by heauen and the stars that is plaine ridiculous wherefore they are ruled by God For as saith Salomon Lots are put into the bosome Pro. 16 33. but they are tempered by the Lord. And Augustine vpon the 30. psalme sheweth that lots are nothing else but a signifieng of Gods will when man standeth in doubt And digressing from hence he saith Lots a token of the will of God that predestination and grace may be called lots bicause they depend not vpon our merits but vpon the mercies of God For with God predestination is eternall and certaine though it séeme to come to passe by lots And to Honoratus he saith that In a great persecution all ministers ought not to flie awaie nor yet all abandon themselues vnto perill but those must be retained which shall be sufficient for the present vse and the rest to be sent awaie that they may be reserued till a better season But here what maner of choosing shall be had Those must be retained saith he whom we shall thinke to be the more profitable and better for the people which remaine But if all shall be alike and all shall saie that they would tarie and die then saith he the matter must be committed vnto lots And in his booke De doctrina christiana he saith If there happen to méet with thée two poore men whose néed presentlie is alike and thou hast not then wherewith to helpe them both but one thou canst helpe there is no better waie than to deale by lots How and when lots must be vsed 4 But

also promises of him both to be and to be performed Wherefore that name of Iehoua is properlie attributed vnto God of the similitude of which word Iupiter being desirous to be reputed for a God commanded himselfe to be called Ioue The Rabbins saie that those letters wherof that word consisteth are spirituall What the word spirit signifieth And vndoubtedlie God is a spirit and a spirit first signifieth things that be without bodies or that haue light bodies as vapors and exhalations the which in shew are light and thin but yet they are of excéeding great strength For by them earthquakes are stirred vp the huge seas are troubled the storms of wind are blowne abroad Wherefore that word began afterward to be applied to the soule of man to angels and to God himselfe for these things which otherwise séeme but slender doo bring great things to passe Others saie that those letters whereof the word Iehoua is written be resting letters and that is verie agréeable vnto God No waie to find quietnes but in God onlie For séeing we doo all séeke for rest and felicitie there is no waie to find the same but in God onelie thus much hitherto of the word Iehoua signifieth the chéefe being wherevpon Plato had that his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or essence And that this may be the more manifest some of the names of God are deriued from his substance Names deriued from Gods substance and other from some propertie Substantiall names be Iehoua Ehi that word signifieth I will be For there is no creature that may saie I will be For if God drawe backe his power all things doo straitwaie perish God doubtlesse may trulie saie so bicause he cannot faile nor forsake himselfe Names referred vnto his properties Other names are referred to some propertie of God as El vnto might Cadoseh vnto holines Schaddai vnto sufficiencie howbeit these things in God be no accidents but onlie as we comprehend them in our cogitations For whereas God is infinite and we cannot wholie comprehend him yet by certeine tokens and effects we doo in some part vnderstand of him thereof are those names which signifie some propertie of God The Iewes being led of a certeine superstition pronounce not that holie name Tetragrammaton but in the place thereof they put Adonai or Elohim and so thinke that they worship the name of God more purelie and reuerentlie but God requireth no such kind of worship And hereby it commeth to passe that in translating of the holie scriptures the Grecians for Iehoua haue made Lord as in stead of Iehoua liueth they haue said The Lord liueth And whereas in the new testament Christ is so oftentimes called Lord his Godhead is nothing atall excluded by that word as some vnpure men doo babble but is rather established Vndoubtedlie Thomas ioined both togither Iohn 20 28. My Lord saith he and my God Finallie God In Iudg. 2 verse 1. to the intent that the knowledge of him might not be forgotten hath accustomed to put men in mind of those benefits which he hath bestowed vpon them and would that those should be as certeine words expressing vnto vs his nature and goodnes And hée beginneth alwaies the rehersall at his latter benefits and of them he claimeth to himselfe titles or names attributed vnto him vnder which he may both be called vpon and acknowledged For euen at the beginning God was called vpon as he which had made heauen and earth afterward as he that was the God of Abraham Isaac and Iacob after that as the deliuerer out of Aegypt then a deliuerer out of the captiuitie of Babylon but lastlie as the father of our Lord Iesus Christ ¶ Of the omnipotencie of God looke Peter Martyr in his Treastise Of both natures in Christ set foorth at Tygure 1563. pag. 4. 3 The words which be in the second booke of Samuel the seuenth chapter In 2. Sam. 7 verse 23. Looke In Gen. 18. at the beginning And In 2. Sam. 23 verse 2. verse the 23. namelie The gods came that he might redéeme vnto himselfe a people are a sharpe corsie vnto the Hebrues which will not acknowledge thrée persons in the diuine nature Som bicause it is said Gods refer it to the opinion of men Such is that saieng of Paule There be manie gods and manie lords 1. Cor. 8 5. For neither can they admit or alow of a multitude of gods But forsomuch as the intreating here is of a singular or particular fact this place must in anie wise be vnderstood of the true God Kimhi thinketh that Dauid said Gods for honor sake euen as men also to speake the more pleasinglie and ciuilie doo oftentimes vse the plurall number in stead of the singular But if it be so what new religion entered straitwaie into Dauid Why did he straitwaie adde Thou Lord in the singular number For we must heape vpon God all the honours that we can Others had rather refer this saieng vnto Moses and Aaron who were sent to deliuer the people out of Aegypt but this cannot be for in the booke of Chronicles all these things are spoken of God himselfe by name 1. Chro. 17 verse 11. For so Dauid speaketh Thou camest to redeeme thy people Wherefore we shall much more rightlie and trulie vnderstand the thrée persons in one diuine nature The Trinitie namelie the Father the Sonne and the holie Ghost which being thrée persons yet are they shut vp vnder one substance This opinion is true sound and catholike whether the Hebrues will or no. But those words which be added And might doo great things for you some would by Apostrophe or conuersion of speach refer them to the Iewes which me thinke is not probable For Dauid talked not of these things with the people but secretlie with God Wherefore I had rather thus to vnderstand them of God himselfe and to ascribe these maruellous things to one God in thrée persons But God came to deliuer his people when he sent Moses Aaron vnto them for when he appointed Moses to that message he added withall And I will be with thee God doubtlesse is in euerie place at all times Exod. 3 12. but then he is said to come How God is said to come Exo. 12 12. when he dooth some great or new thing And so he was said to be among the Iewes when he smote the Aegyptians and their first borne Againe when Pharao followed the Iewes going foorth of Aegypt and that they began to murmur thinking that they should euen then haue perished Moses on this wise recomforted them God shall fight for you and ye shall be still Exo. 14 14. yea the Aegyptians themselues also did perceiue the same For they said Let vs flie awaie Ibidem 25. for God himselfe dooth fight for them Yea and afterward when the people had worshipped the golden calfe and that God was angrie he would not go foorth with them

outward seruice which is conteind in ceremonies besides an inward worshipping Wherefore it is rightlie said Deut. 6 13. Feare the Lord thy God and serue him Moreouer Christ did fight with this place against the diuell saieng Matth. 4 10 Thou shalt worship the Lord thy God and him onelie thou shalt serue Wherevpon Augustine deuised a difference betwéene religious worshippings calling that which is onelie due vnto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A difference betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that which is lawfull to doo vnto creatures he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In his 49. epistle Ad Deo gratias and against Faustus the 20. booke and 21. chapter he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that seruice which is onlie doone vnto the Godhead and he addeth that the same cannot in one word be expressed of the Latins Also in the 20. booke De ciuitate Dei and first chapter he wrote verie much of this matter Surelie for my part I haue not read of anie such distinction in the fathers before Augustines time And certeinlie Laurentius Valla vpon Matthew the 4. chapter affirmeth that There is no difference as concerning the words bicause the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth as well To serue God as men And he alledgeth a place out of Xenophon where a husband saith that he was readie with his soule that is his life to redéeme that his wife should not serue anie man in which place he vseth the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And againe the wife saith that she would redéeme with hir life that hir husband might not serue where the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is written And Suidas saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to serue for reward And vndoubtedlie according to this sense the holie scriptures doo interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For where it is commanded that there should be no maner of seruile worke doone on the sabboth daie it is written in the Gréeke text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Gréeks signifieth a Handmaid and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Manseruant but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Reward Wherevpon in times past Latrones were called Mercenarie soldiers Whom some I knowe not how well haue thought so to be called as if one should saie Laterones as they that should gard the persons of kings and princes In Luke it is written Ye cannot serue God and Mammon Luk. 16 13. where for seruing the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is written as common vnto both the seruices Paule also calleth himselfe in manie places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christi Rom. 1 1. Phil. 1 1. The seruant of Christ And in the Acts he saith that he continued among the Ephesians Acts. 20 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seruing GOD. And vnto the Colossians he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Col. 3 24. Serue God But Augustine himselfe séemeth not constantlie to haue reteined that difference for in the 94. question vpon Exodus he handling these words in the 23. chapter If thou serue other gods they will make thee fall to sinne In this place saith he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 33. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is due vnto God himselfe in respect that he is our Lord and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect that he is our God 13 But passing ouer the words One maner of honour is giuen vnto men and another vnto God let vs rather deale with the matter it selfe It cannot be denied but that the honor which we attribute vnto God is not that which we giue vnto men for that is the highest honor which is giuen to one onelie God and it chéeflie consisteth in these things First that we repose in him all the hope of our saluation that we account him for our chéefe happinesse by submitting our selues vnto him without adding of anie condition but euen simplie and absolutelie But vnto princes wée must submit our selues and all that is ours yet so as they command vs not to do things repugnant vnto the word of God But vnto God we are subiect without anie maner of condition or exception Furthermore it is necessarie that we beléeue in him simplie and absolutelie and that we declare him to be as the fountaine of all good things in giuing him thanks for all the benefits which dailie doo happen vnto vs and wée must declare his honor by outward calling vpon him Also some honor is due vnto the excellent creatures such as be princes prophets and godlie men Wherefore Augustine De ciuitate Dei the 22. booke and 10. chapter writeth that Those are to be honored in the right of charitie and societie For we hold them for our fellowes and brethren and therefore we loue them wée wish well vnto them and we ioie with them in their good hap Moreouer in his booke of true religion 25. chapter he saith that We must honor excellent men in respect of imitation by following the steps of their good life when as yet in respect of religion they must not be worshipped And of this kind of honor Paule wrote saieng In giuing honor go one before another Rom. 12. 10 Againe as brethren they are to be holpen with mutuall good turnes Further in the churches the saints are onelie commended and the noble gifts which God bestowed vpon them be celebrated after such a maner Luke 16 1. as Christ alloweth of the faithfull and diligent seruant which rightlie and prudentlie behaued himselfe in ordering of the monie which he had receiued But and if so be they will vse the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this kind of worshipping we will that they may retaine it so that they knowe the same distinction to be conteined in the holie scriptures They haue inuented also the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they would haue to be attributed vnto the most excellent creatures namelie vnto Marie and to the humane nature of Christ A difference of honors we disallow not but those things which apperteine onelie to the high God we can not suffer to be attributed vnto creatures Which thing out of doubt they doo for they prostrate themselues before images they light wax candles to them and at them they inuocate those dead men which are represented by them Augustine in manie places taketh awaie from all creatures churches priesthoods sacrifices and altars But that praiers be the sacrifices of Christians no man doubteth Yet the Papists haue communicated all these things not onelie vnto men departed this life but also vnto images and pictures and for the defense of their dooing they vse manie sophistications when as God notwithstanding plainelie speaketh and forbiddeth that images should in anie wise be made vnto religious worshipping And that which he hath absolutelie spoken and commanded must not be cunninglie shifted off by mans craftinesse 14 But it is good to

which obeied not the cursse when if was published were most gréeuouslie punished Which the holie historie of Iosua declareth to haue happened vnto Achan Iosua 7 1. bicause he vsurped vnto himselfe some of the spoiles of Ierico We knowe also 1. Sa. 15 11. that Saule was for this cause béerest of his kingdome in that he had reserued Agag the king and certeine oxen and fat cattell of the preie which were alreadie bound by the vow of the cursse 32 But touching the forme and end of the cursse we haue spoken inough The forme of the cursse For the forme is the destruction of cities men and beasts and the consecration of gold siluer iron brasse pearles pretious stones costlie things which were appointed onelie to the vse of the tabernacle The end thereof But the end was that they might be monuments of Gods goodnesse and iustice and also an exercise and triall of the Israelits Now resteth to speake somewhat of the matter and efficient cause thereof The matter of the same Certeinlie the matter was whatsoeuer was to be found aliue in those cities for all that ought to be killed And the buildings and other garnishings of the citie to be cleane destroied but as for the riches and ornaments they as it is said were consecrated vnto the worshipping of God But there was to be noted that none were vowed vnto so horrible a destruction except such as were alreadie declared and openlie vowed to be enimies of GOD. For it is not lawfull to kill innocents Wherefore they sinned most gréeuouslie which so vowed Paules death Acts. 25 14. as they would neither eate nor drinke till they had killed him And at this daie they behaue themselues more than wickedlie which confesse themselues to haue made a vow most cruellie to kill all the professors of the Gospell Yea Ieptha without doubt was deceiued Iude. 11 39. Ieptha who bicause of this kind of vowing thought that his daughter ought either to be slaine or else forced to perpetuall virginitie Agamemnon Agamemnon also is to be condemned who as Cicero in his booke of Offices reporteth vowed vnto Diana the fairest thing that should be borne in his kingdome The efficient cause of the cursie which foolish vow to performe he sacrificed his daughter Iphigenia But the efficient cause of the vow Cherem sometimes is God as it is written in the seuenth tenth chapters of Deuteronomie Deut. 7 16. For there it is commanded that places dedicated to idols altars images groues and monuments should vtterlie be destroied and that was a perpetuall cursse in the land of Chanaan and to be alwaies obserued Iosua 6 17. Sometimes the prince made such a vow as we read of Iosua and sometimes the people Num. 21 2. as we find in the 21. chapter of Numbers The prophet also sometime did this and thus did Samuel charge Saule 1. Sam. 15 3 that he should destroie all things which belonged to the Amalechits The name of this citie whereof there is mention in the first of Iudges was afterward called Horma whereas before it was not so called And it was so called of the word Cherem for such a name were they woont to giue the places that were destroied by reason of a vow or cursse In the booke of Numbers a certeine portion which the Israelits kept by force was by reason of such a vow called Horma Num. 12. 33 But it would séeme to be a question whether these destructions were against charitie I saie they were not for such enimies were chosen to be vtterlie destroied of the Iewes by the iudgement of God and not at the pleasure of men And as concerning the loue or hatred of enimies we must vnderstand Augustine that Augustine hath written toward the end of the former booke of the sermon of the Lord vpon the mount that he dooth ascend a certeine step of righteousnesse which loueth his neighbour although he as yet hate his enimie But he shall then performe goodwill and goodnesse according to the commandement of him which came to fulfill the lawe and not to breake it when he shall extend the same euen to the loue of his enimie For the other degrée although it be somewhat yet is it so small that it may be common also with Publicans Neither is that which is said in the lawe Thou shalt hate thine enimie Matt. 5 43. to be taken as a commandement vnto the iust but as a permission vnto the weake Thus much writeth he To whom if I shall saie as the truth is I doo not agrée but am certeinlie persuaded that to hate our enimies is not permitted by God no not in them which be vnperfect for it is an euerlasting precept that we should loue our neighbour as our selues And he is our neighbour Who is our neighbour vpon whom we light by anie occasion as Christ declared in the parable of the Iewes and of the Samaritane Luke 10 30 Those vndoutedlie were compared as enimies one to another wherfore the condition of enimitie when it happeneth cannot let but that such as are enimies one to another be neighbours notwithstanding Moreouer forsomuch as we sée Psal 109. that Dauid and other prophets did oftentimes cursse their enimies by what meanes can we call them weake to whom God gaue libertie to hate their enimies For they were holie men and verie perfect Neither dooth that séeme to make much to the purpose which the same Augustine saith Augustine namelie that The saiengs of these holie men were no vowes and desires but rather forspeakings and prophesies of them who liuing vnder the old testament did oftentimes prophesie the euent of things to come For the apostles are also found in the new testament not onelie to haue spoken words of curssings as Paule when he saith I would to God they were cut off that trouble you Gal. 5 12. but also to haue imposed most gréeuous punishments For so much as it is written in the Acts of the apostles that the same Paule depriued Elimas the magician of his sight Acts. 13 11 Act. 5 5. 9 and Peter slue Ananias and Saphyra Wherfore it were better to saie that these great men did not such things of hatred granted to them against vnperfect men but forced therevnto by some other maner of meanes Note a distinction And so me thinketh we must make this distinction that they sometimes had to doo for their owne causes and sometimes for Gods cause When they had to doo for their own matters they seasoned all their dooings with all modestie and gentlenesse as we sée Dauid did who sundrie times spared Saule his deadlie enimie 1. Sam. 26 9 Moses also and other holie men did verie oftentimes susteine gréeuous things both constantlie and valiantlie but when Gods busines was to be handled they behaued themselues seuerelie and noblie But this if they had doone while