Brotherly reconcilement preached in Oxford for the vnion of some, and now published with larger meditations for the vnitie of all in this Church and common-wealth: with an apologie of the vse of fathers, and secular learning in sermons. By Egeon Askevv of Queens Colledge.

Author: Askew, Egeon, b. 1576.1605

BROTHERLY RECONCILEMENT: Preached in Oxford for the vnion of some, and now published with larger meditations for the vnitie of all in this Church and Common-wealth:

With An Apologie of the vse of Fathers, and Secular learning in Sermons.

By EGEON ASKEVV of Queenes Colledge.

Acts 7. 26. Sirs, ye are brethren: why do ye wrong one to another?

LONDON, Printed for GEORGE BISHOP. 1605.

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TO THE MOST CHRISTIAN AND MIGHTIE MONARCH, IAMES, by the grace of God, King of Great BRITAINE, France and Ireland, Defender of the true Catholike and auncient Faith, &c.

MOst religious & renowned Prince, when I duly consider what a sonne of peace your Maiestie hath bene, His Maiesties speech to the Parliament. Keeping peace and amitie with all, yea an heire of reconciliation, in whose royall person, those two princely houses are vnited: as also what a Father of peace and peacemaking reconciler, outwardly of our enemies, inwardly of our selues, your Maiestie continueth; I cannot but iudge your Maiestie is the Salomon, in whose peaceable dayes Gods house shall be finished, when thus peace is tied to your person. In regard of our ciuill vnion, seeing your sacred person hath ioyned the wood of Israel and Iudah in one tree, that they shall be no more two peoples, neither be diuided henceforth any more into two kingdomes, as the Ez [...]k. 37. Prophet speaketh, I thought it seasonable to write of Reconciling of Brethren. And in respect of our Ecclesiasticall vnion, sith your sacred selfe hath bene our peace, [Page] in breaking downe this partition wall of ceremonies and rites in this Church; so making of two one, and reconciling both to one God, slaying hatred thereby: I thought it bounden dutie, and presumed to dedicate to the Reconciler of Christendome a worke of Brotherly Reconcilement. An argument (gracious Soueraigne) if euer and for any, now and for vs, most needful and necessary, when not onely the bands of brotherhood are dissolued among brethren, but sonnes also (as prophesied our Sauiour) rise against their reuerend fathers. How much the rather may I hope your royall clemencie will put forth a gracious hand, and receiue this Doue into the arke, that comes (shal I say from the waters of affliction?) with an Oliue branch of peace and reconcilement in her mouth, sith she findes no rest for the sole of her foote, but on the arke of your testimonie! wherein I rest, beseeching God still to blesse you, with the head of Salomon, the heart of Dauid, and hand of Gedeon; and fructifie may he your work of vnion and Brotherly Reconcilement, that in this bodie humorisme purged out, in the feamelesse coate scisme sewed vp, and men in orders (indeed out of all order) brought into order, God may be serued in verity by this Church, and preserued in vnitie till the coming of his sonne Christ Iesus vnto iudgement. Amen.

Greenwich this 27. of Aprill. 1605.

Your Maiesties most humble and loyall subiect, EGEON ASKEVV.

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A Preface to the Christian Reader.

BEloued Christian, as a time was 2. Tim. 4. 3. foretold, when mens eares would itch Act. 17. 21. Athenian-like, for new things: so haue they now according to their lustes, got them an heape of Writers, and there is no end in making many bookes,

—tenet insanabile multos

Scribendi cacoëthes,

said a Inuenal. Sat. Satyrist of his dayes: and in ours we daily see voluntarie offerers bring so much to the building of the tabernacle, that vnlesse Moses should forbid them, Presses would be oppressed, and the world not containe the bookes that should be written.

Wherein, as I cannot but taxe our obscene Pamphleters, who, ad prelum tanquam praelium, runne to the Presse as the horse rusheth into battel, where they are wounded with their owne quils, when they publish their imperfections, and subscribe to their owne folly: so gladly them I would excite, to bring their graine to the market, who Prou. 10. 14. lay vp knowledge in their heart, as that Prou. 11. 26. hoorder did his corne in the arke: or wrappe vp their gifts in paper, as did the slouthfull seruant his talent in a napkin, and make their common-place bookes bigger, as he did his barnes, where they may lay vp in store their fruites for many yeares: for this night may they fetch away thy soule from thee, and then whose shall those things be that so long thou hast prouided? Whosoeuer art called to labour in the vineyard, resolue with the maister of the vine, Ioh. 9. 4. I must worke the workes of him that sent me, while it is day: the night commeth when no man can worke.

And seeing there is a voice by Luk. 1. 63. Gal 4. 20. writing, as well as by speaking; and a preaching by Amboverbū praedicant, hic quidem scripto, ille verò voce: & praedicandi sciētia vtrouis modo iuuat, seu per manum, seu per linguam operetur. Clem. Alex. lib. 1. Str. pag. 1. pen, as by tongue: how can we thinke, but that the 1. Cor. 9. 16. neglect is attended on with a woe, and negligence with a [Page] ⁱ curse, when by neither we preach the Gospell? Ier. 48. 10.

In which respect, as it stands them vpon, whose tongue like Zacharies is not vnloosed, to aske with him for writing bookes, and write, saying: (for though their tongue cleaue to the roofe of their mouth, yet should not their right hand also forget her cunning:) So may they thinke it an Pulchrum esse & honestū existimo, ijs etiam quiposteà faturi sunt bouos silios relinquere: ac filij qoidem corporum: animae autem sunt foetus, orationes▪ Clem. Alex. ibi. honest and comely thing, to leaue good children of their mind to posteritie, seeing sonnes are but of the bodie frō mortall seed, and good bookes from the soule by the immortall seede of Gods word. Are they too simple? why he who by the mouth of an Asse forbad the foolishnesse of a Prophet, hath chosen the foolish things of the world to confound the wise. Are they too weake in themselues? His power is made perfect through weakenesse: and he, who with fiue stones in Dauids sling ouerthrew strong Goliah, hath chosen the weake things of the world to confound the mightie things. Are they vile or despised among men? Why he who by the sound of Rammes hornes ouerturned the wals of Iericho, hath chosen the vise and despised things of the world to bring to nought things that are; so mightie through God, though weake in themselues, are the weapons of their warfare, to cast downe holds, and euery thing that is exalted against Christ. Wherin, though the liuing spirit of speech quickeneth most, more then the dead letter of writing, whence Paule himselfe wished for writing, to speake vnto the Galathians, that he might change his voice of the pen into a tongue, Gal. 4. 20. Yet when their bodily presence is weake, and their speech of no value, their writings may be forcible and strong. Neither let all thinke, that such as they are in word by letters when they are absent, such can they be, with S. Paul, when they are present with the people, 2. Corint. 10. All which considerations, as they may stirre vp spirituall Fathers to present their young Samuels to the temple of the Lord, by the mouth of which babes and sucklings, his praise may be made more perfect among men: so, sith the tabernacle is not quite finished, free offerers need not feare their oblation (though of goates haire) shall be reiected, when infirmissima, the weakest things are as necessarie for the spirituall, as that was for the materiall tabernacle of the Lord. It were ridiculous, saith Ridiculum certe fuerit, corum qui sunt boni ac studiosi scriptis repudiatis, eos, qui tales non sunt, componentes admittere. Sed Theopompo quidem & Timaeo, qui fabulas & maledicta componunt, praetereà etiā Epicuro quo (que) qui estprinceps & author impietatis, quin etiam Hipponacti & Archilocho tam turpiter scribere cō cedendum est: ei autem qui veritatem praedicat, prohibendum est posteris vtilitatē relinquere. lib. 1. Strom. Clemens Alexandrinus, to refuse the writings of good men & studious, & admit or licēce thē that are neither. Neither need any feare that of ours, which he addeth of his dayes.

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For my part, when I saw many rich men, cast of their superfluity so much into the Lords treasurie, I thought the widowes farthing would be needlesse, and once resolued with Lib. 3. adu. Pelag. Ierome in like case, to surcease from this worke, lest I should poure water into the sea, or carie wood into the forrest, as he speaketh, aut enim eadem dicerē ex superfluo: for that that is, hath bene, and there is now no new thing vnder the Sunne, aut si noua voluerim dicere, à clarissimo ingenio occupata sunt meliora. And indeed, to speake truth, this diseased Sermon, like the poore creeple at Bethesda, had kept its couch to the death, had not an Angell at a certaine season, that trobled the water, put it downe into the poole, and made it walke abroad. Whose first conception as it was sudden and too present: so, like the vntimely fruite of a woman that perisheth before it seeth the Sunne, might the wombe haue bene its tombe, or at most like the Ephemeron Seg niùs irritāt animos demissa per aures: Quàm quae sunr oculis subiecta sidelibus. Horat. haue liued but one day, but that thinking it would profite more by the eye, then it did by the eare, many reasons forced me to publish it to the eye of the world, that was priuatly spoken in the eare of a Colledge. Some it may be will aske me,

—Amphora cepit

Institui, currente rota cur vrceus exit?

Horat.

Why I extend it to a booke that was intended but a Sermon, and propose a pitcher what I purposed but a kanne. Indeed, like the woman of Samaria, I brought a pitcher at first to the well of liuing water, but because of short meditation I had nothing to draw with, I haue now drawne deeper of Iaakobs well, filled my water pot to the brim, and this abortiue issue hath reentred (as it were) into the wombe, and bene borne againe. In whose second birth, I haue, as Galen speakes of nurces, or mid-wiues framed the vnfashioned feature and lims of this infant, before I durst presume to bring it to the church, and christen it in the Presse with the name of a booke. An argument (deare Christian) most needfull for these iarring and vncharitable times: wherein I beseech my ecclesiasticall brethren, in the bowels of Motiues to Ministers, that they preach faith that worketh through loue, and ioyne necessity of works with their doctrine of faith. Christ Iesus, that they would preach faith that worketh through loue, and adioyne to their doctrine of faith the necessitie of good workes: more then some do, who by beating solely on sole faith, haue made her solitarie. O ye Priests and Ministers of my God, remember, the high Priest caried pomegranates as well as bels, and a pomegranate [Page] for euery bell, when he went into the sanctuary of the Lord, Exod. 28. And so the high priest of our profession, his doctrine still was, Euery tree that bringeth not forth good fruite, shall be hewne downe and cast into the fire, Mat. 7. Those beasts in Ezekiels vision, whereby the foure Euangelists are prefigured, as not onely auncient 1. The practise of Christ and his Apostlas. Fathers, but modernes obserue, had hands as well as wings, and an hand for euery wing, Ezek. 1. It was the Apostles, and euen S. Pauls practise, who, and where, and to whom he stood most on iustification by faith onely, as in his Epistles to the Romanes and the people of Galatia, when in the former part he had layed that good foundation of faith, omitted not in the latter end to build thereon gold, siluer, and precious stones of good workes.

It was his straite charge to Titus, and in him to al Preachers: this 2. Pauls precept. is a true saying, and these things I would thou shouldst affirme, That they which haue beleeued in God, might be carefull to shew forth good workes; these are good and profitable vnto men. I may adioyne what he addeth, And let ours also learne to shew forth good workes for necessary vses, that they be not vnfruitfull. Tit. 3. 8. 14.

A doctrine, as necessary in all ages, so most needfull in our times, 3. These loose and vncharitable t [...]es. wherein workes are changed of many into words, walking in goodnes into talking of God, hands into tongues, and hearts into eares; that to cure the superstition, we neglect true deu [...]tion; and to auoid the opiniō of meant, we cast off the care of well doing; that the faith which was wont to be in words of any, is now scarce found in the othe [...] of many. Wherein the disease of our forefathers heads is so dangerously fallen vpon our hearts, that whereas they hauing good hearts and b [...]d heads, being but children in vnderstanding, might truly crie with the Shunamites boy, Mine head, mine head, and their mother could not helpe them. We hauing good heads and bad hearts, may cry out with Ieremy in another meaning, My belly, my belly, I am pained at the heart: and euery where barren faith like Rachel crying, Giue me children, or else I die, giue me workes, or I am but a dead faith; yea she weepeth for her children, and will not be comforted because they are not.

How much the rather should spiritual fathers open by these meanes 4▪ The sland [...]r of our Church. the wombe of barren faith again, with whom as it did with old Sarai, it ceaseth to be after the maner of women, that God may take away [Page] her slander of barrennesse and her rebuke among women: and hauing her quiuer full of these arrowes, she may be blessed before God, and not be ashamed when she speaketh with her enemies in the gate.

A precept Apostolicall, not duly enough practised of some, who A reproofe of solifidiā Preachers that teach faith alone to be sufficient to saluation thinke to make faith fruitfull, as Gardeners do their Walnut tree, by still beating on the bole▪ Whose tantum crede, only beleeue and thou shalt be saued, hath taught many to turne the grace of God into wantonnes, & resolue with Eunomius, that faith without works wil serue the turne. Of whose blind zeale and indiscreet speaking, good works like those workers may complaine, Exod. 5. The Lord looke vpon you and iudge, for ye haue made our sauour to stinke among the inhabitants of the land, in that ye haue put a sword in their hand for to slay vs. O then Moses and Aaron, why cause ye the people to cease from their workes? Get ye to your burdens. Lay vpon the people the number of works which they did in time past, diminish nothing therof, for they be idle, therfore they cry, saying, Only beleeue and we shall be saued, for all things are possible to him that beleeueth. Which 4. motiues, as still they forced me in my speech to bid our Rebecca meet her spouse with bracelets as wel as with eare-rings, seeing not the hearers of the law, but the doers thereof are iustified before him, Rom. 2. 13. so▪ moued they me now to pen a tract (most needfull for our times) of Brotherly Reconcilement, whereof none auncient or recent hath particularly (that I know) written or diuulged, that Iames workes might be ioyned with Pauls faith, and faith worke through loue in all Christian professors.

Wherein, si fortè mihi vitio detur (as Epist. in lib. d [...] Instit. reip. Patricius apologized his citing of many authors) if perchance I be blamed, especially of these idle make-bates, and gaping or idle cauillers, ‘that I haue taken most things out of Greeke and Latine writers, and apply them to mine owne vse, I must answer them as he did such men, Me parum admodum fidei rebus meis facturum fui [...]se, si solùm authoritate mea niterer. And beside, it is the custome of all writers to mingle other mens things with their owne, Tum vt certiora scribant, tum vt gratius iucundius (que) legantur:’ or as Idem ibid. Aphranius being accused that he had taken much out of Menander; I confesse (saith he) I haue taken, not onely out of him, but out of euery one that agreed to my matter, Quodcunque me non posse facere meliùs credidi. [Page] If next the Scriptures I haue preferred the auncient Fathers to their children, Genus hoc sermonum positum in hominum veterum authoritate & eorum illustrium plus (nescio quo pacto) videtur habere grauitatis, as De Amicit. Tully in like case spake of his citing the auncient, Neque omnem sermonem tribuimus Tithono, ne parum esset authoritatis, sed M. Catoni seni, quo maiorem authoritatem haberet▪ oratio, as De Senect. elsewhere he speaketh. Neither haue I relied on men of yesterday, least my word might want warrant, but on the auncient especially, that the multitude of yeares might teach wisedome in this tract: whereof, as I may truly like Prefat ad lect. in lib. ciuil. doct. Lipsius of his sententious centons, confesse omnia nostra esse & nihil, that all and nothing is mine: so iustly do I feare the authors whom I cite, may returne Martials apostrophe vpon me, Sed malè dum recitas, incipit esse tuum, and their licour running through so meane a chanell, hath lost much of his sweetnesse. But of the manner enough or too Hunc ser [...]are modum nost [...]i nouere libelli, Mart. much: for the matter it selfe, howsoeuer this meane booke hath learned this meane, parcere personis, dicere de vitijs, yet some (as he Lips. ibid. speaketh of that his booke) homines malè acuti & callidi sensisse aut scripsisse me volent, quae per somnū non sensi non scripsi, wil thinke I meant that which neuer came in my mind, referunt (que) plera (que) omnia ad hoc vnum aeuum, & quae nos communiter diximus, sic volunt accip [...] quasi in Titium aut Scium dicta. Imo vates etiam agunt, non lectores: nec sumunt à nobis sensum, sed adferunt, & mentem aliquam adfingunt ex sua mente: ô angues, ô viperae, fugio vos, fugio, & tamen vix effugio. Howbeit I may safely auouch with Saint Ad Nepot. de vita Cleric. Ierome, Nullum laesi, nullius nomen mea scripturâ designatum est. Neminem specialiter meus sermo pulsauit. Generalis de vitijs disputatio est: qui mihi irasci voluerit, ipse de se quòd talis sit confite bitur. I haue striuē against no man, but onely his strife; maligned no man, but his malice; nor enuied any, but his enuie. Scio me offensurum esse quamplurimos, as Ier [...]m. epist. ad rustic. Mo [...]ach. he said in like case, qui generalem de vitijs disputationem in suam referunt contumeliam, and they shall gaine but what he addeth, Et dum mihi irascuntur, suam indicant conscientiam, multo (que) peius de se quàm de me iudicant. Ego enim neminem nominabo: nec veteris comoediae licentia certas personas eligam atque perstringam. He subnecteth a good medicine for such sore [Page] backes, Prudentis viri est dissimulare, imo emendare quod in se intelligat, & indignari sibi magis quàm mihi, nec in monitorem maledicta regerere, saith Ierom. Touching them that are louing & friendly to their brethren, as Plutarch when he offered his booke of Brotherly loue vnto Nigrinus and Quintus agreeing brethren, sayd, Ad quae libellus cohortatur, ea vos iam agentes testimonio potiùs ornari quā officij admoneri videbimini: so this little book of Brotherly Reconcilement shal rather beare witnes of their vnitie, then intreate them to that which willingly they do. For them that are factious folk and contentious, I easily vnderstand I shall not please them, as Ci [...]. ad A [...]tic 8. 15. Facilè intelligo p [...]gnandi cupudis hominibus me nō satisface [...]e. he speaketh: howsoeuer, I passe little to be iudged of such, or of mans iudgement when I iudge not my selfe. Onely thee (gentle Reader) I would intreate, that what Socrates thought of Heraclitus his obscure booke, thou wouldst charitably thinke and say of mine, [...], what I vnderstood is good, and I hope that which I haue not vnderstood. Quin & ampliùs fitis tog [...]ti pro indulgend [...] venia, si [...]licubi repe [...]etis nos aliquos imperere, aut cauillis incessere, quum alias hunc morem non habeamus. Etsi alicubi propter zelum aduersus haereses, & ad auertendos lectores, exacerbati dixerimu [...] aliquos deceptores, aut circulatores aut miseros homine [...] ▪ ignoscite: Epiphan. pra fat. in lib. haeres. If thou shalt find I touch some kind of men, and deride their ridiculous customes, which is not my wont, let me craue pardon for my want. If in hate and heate against the spirit of singularitie and scisme, and to auert the readers therefro, being prouoked, I haue called some deceiuers of minds, Puritans or Pruritans, beare with this zeale also: Ipsa enim necessitas aduersus huius certaminis doctrinas instans, talem nobis sudorem efficit, & vt lectores auertantur, as saith Epiphanius in not vnlike case, I did it because sinful scisme is impudent; and hauing a whores▪ forehead, will not be ashamed till we spit in her face.

In which respect, as I cannot hope for better acceptance of my widowes mite then did Prooem. in lib. 2. commēt. in Oscam. Alij quasi parua contemnunt & quicquid dixerimus cōtrectare despici [...]it. Alij odio nominis nostri non res sed personas considerā [...], magisque aliorum silentium quàm nostrum studium probant. Sunt quae audacter nos facere asserant &c. Quidam in eo se disertos arbitrantur & doctos, si alieno operi detrahant, &c. Ierome, of his much, cast into the treasurie. Some will despise it as a thing of no value, and whatsoeuer we write, disdaine to reade it: Others in hatred of our name consider the person not the thing, & more commend others silence then our indeuor: some count vs bold for handling a matter neuer written of before: some thinke themselues skilfull and learned, if they can detract from other mens labours, & non quid ipsi possint, sed quid nos non pos [...]umus dijudicent: so may I iustly wish with Lucilius, that neither the best nor worst learned might be my readers, because they vnderstand nothing at all, and these more then perchance I do [Page] meane. Cicer. lib. 2. de Orat. Perseum non curo legere, Laelium volo: Perseus is too learned, honest and not vnlearned Laelius I wish for my Reader. And now thee I intreate (good Christian) if thou hast not written, suspend thy censure, till thou know what it is to write and be buried in a dead letter of lesse delight and perswasion: if thou hast written, yet suspend thy iudgement, till thou meet with a matter wherein thou hast euery man, and yet none for thy helpe. It is an easie matter to chaunge an Author è Graeco in Latinum from his Athenian cloke into a Romaine gowne. A more easie matter, like Chrysippus, to take Euripides his Medea, and concealing his name, make it our owne Tragedie, as some do. I speake not this to taxe others, or commend my selfe: [...], was the brag of a proud Painter: that thought be farre from my heart: onely I tell Momus, Carpere vel noli nostra vel ede tua. If I haue done well, Martial, Epigr. and as the storie required, it is the thing that I desired: let God haue the praise, thee the profite, and me the paines. But if I haue spoken slenderly and barely, (as thou shalt perceiue) it is that I could. The God of peace enlighten thine vnderstanding, and sanctifie thee throughout, that after thou hast enioyed the peace of conscience, thou mayst possesse that eternall peace of God in the heauens.

Amen.

Thine in the Lord, Egeon Askew.

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BROTHERLY RECONCILEMENT.

‘ MATH. 5. 24. Go thy way, first be reconciled to thy Brother.’

THose Mat. 23. 13. Porters of the kingdome, who had taken away the Key of knowledge, Luke 11. did with their forged glosse (that Bulling. conc. 39 in Apoc 9. 1. Doctrina adulterata est clauis adulterina. false key) so wrest the locke and sence of the Law, that sooner they could enter those Deuter. 29. 29. secreta Iehouae, the priuie chamber of Gods secret counsell, then open these reuelata, the presence-chamber of his reuealed will. For whereas Law was not only Rom. 7. 12. holy, to bind the hand from the action of bloodshed, Leuit. 19. 18. but Vers. 14. spirituall also to bridle the hart from the affection of hatred, vers. 17. the Scribes and expounders of the Law (whose Ier. 8. 8. pen it seemes taught falshood by tradition) misconstruing the turbulent passions of anger, malice, and enuie (as Bellar. lib 1. da statu p [...]ccat c. 3. 9. 12. Papists now do) to be but Chrysost Homil. 11. op imp. in Math. 5. sic glossord. Caluin. muscul. Chem. Aret. Bez. Pisc. Ferus & Quill. in Mat. 5. expon. least matters of the law, Mat. 5. 19. 20. restrained by their glosse the sixt precept, Thou shalt not kill, to the outward act of murder, vers. 21. and openly professed out of, not Math 23. 2. Moses chaire, but their stoole of Psalme 94. 20. wickednesse, whereon they imagined mischiefe for a law, yea publikely proclaimed (as if not 2. Corint. 3. 15. their heart alone, but Acts 28. 27. eyes too, in reading of Leu. 19. 17. 18. Thou shalt not hate thy brother in thy heart, nor remember iniuries. Moses had bene couered with a veile) that this outward action of killing onely, and not these inward motions of the mind were forbidden in this commandement, as Nic. Lyra in Exod. 20. 17. & Mat. 5. [...] Lyra a Iew by ofspring out of their owne Joseph. Antiq. Jud. lib. 12. cap. 13. Antiquarian wel obserues. Thus these text-corrupting glosers staying their superficiall knowledge in the vtter court and dead letter of this precept, nor once entring into the spirit, and holiest of all, measured murder but with the span of a bloody hand; and mete [Page 2] out homicide with the Esay 58. 4. stroke of the fist of wickednesse. Thus like the [...] Esay 8. 17. fathers they [...] the [...]ng to the dead: and Mez [...]-like [...] the liuing spirit of this precept to the dead letter of the law, they stifled the life therof with the dead caracter, they murdred its soule with the killing letter, and made the commandement of God of no authoritie by their glossing tradition. Wherefore our Lord thinking it now time to put to his hand, seeing they had destroyed his law, purgeth it from their glosses, as he did the Mat. 21. 12. Temple of the buyers and sellers: and opening with his Key of knowledge the meaning of his Fathers will, quickneth the dead letter of this precept with the spirit of truth; who laying his axe not onely to the hands and branches of the tree; but euen to the heart the roote of bitternesse, both chaines vp thereby an Herodian Luk. 13. 31. 32. foxe from violence or blood, and in him also takes the Cant. 2. 15. vid Iun. & Fen. little foxes, anger, hatred and malice, which lurking in the denne of his heart would eftsoones destroy the vine, and like Iudg. 15. 4. 5. Sampsons foxes set all on fire: proclaiming with his [...] from heauen, that euen an ireful heart, a disdaining gesture, and a reuiling tongue, as wel as bloody hands, are guilty of murder and culpable of iudgment. Ver. 22. But I say vnto you, whosoeuer is angry with his brother vnaduisedly, shall be guiltie of iudgement: and whosoeuer saith to his brother, Raca, shall be guiltie of a Councel: and whosoeuer shal say Foole, shal be guilty of the gebenna of fire. This heauenly gardener (if so with Iohn 20 15. Coherence of the text. Mary I may suppose him) hauing thus extirpated [...], and plucked vp murder by the roots, in weeding out those Fibras and rootes of bitternes, vers. 22: he now plants the herbe Plin. hist. [...] lib. 14 cap. 19. Philanthropos or brotherly loue in the ground of their hearts, vers. 23. 24. to cure their malice, the Kings euill of the soule (so In Eph 4. Chrysostome cals it) as that vegetiue healeth the Kings euill of the body, as Rimb. D [...]. l. 4 plant. ca. 74. Herbalists obserue. Where seeing the M [...]st in Mat. 5. 23. [...] Pharisies to misconceiue like their Esay [...]. [...]. [...] auncesters, that the Almightie would be pleased with their legall oblations, though their hearts as the others hands were full of blood: he prescious of their thoughts, preuenteth their excuse, and doth anticipate their supposall in the sequent verses, If then thou bring thy gift to the altar, and there remembrest that thy brother hath ought against thee, leaue there thy [Page 3] gift before the altar, and go thy way, first be reconciled to thy brother, and then come and offer thy gift: agree with thine aduersary quickly, &c. The briefe and summe whereof I haue here selected for the theame of my future discourse, Go thy way, first be reconciled to thy brother: paralele whereto in sense are these words immediatly subnected, vers. 25. Agree with thine aduersary quickly; for agree, here is be reconciled; for aduersary, brother; for quickly, first. In which precept of our Sauiour, we may obserue The generall diuision of the text. a dismission from the altar, Go thy way: secondly, a commission of two, be reconciled to thy brother: thirdly, this without all intermission, first, Go thy way, first be reconciled to thy brother. Touching the first, if this dismission seeme so indefinit, that like First, the dismissiō, go thy way. Iohn 6. 68. Peter thou askest, Master, to whom shall I go? He tels thee thy whole arrant, Mat. 18. 15, If thy brother trespasse against thee, go thou vnto him, and tell him his fault betweene thee and him alone; if he heare thee, thou hast won thy brother. If thy brother of generatiō or regeneratiō by nature or grace, trespasse in word or deed, saith a Aret. in hunc locum, & Bez. writer, by iniury or conturnely, saith the Interl. in hunc locum. glosse, against thee, that thou Aug. ser. 16. de verb. Dom. onely knowest it; go, if he be absent, beyond the sea (saith Lib. 1. de serm. Dom. in monte cap. 20. Austine) that much water must not quench the fiery coales of thy loue, nor the floods drowne it: but go, non pedibus corporis, sed motibus animi, though not with the sole of thy feete, yet with the feete of thy soule; and at least ( Ibid. cap 20. saith he) thou must resolue with thy selfe that so soone as oportunity of Go. going vnto him shall offer it selfe, thou wilt be reconciled. But if propinquitie of place will oportune thine intent, go thou seruant with reuerence to thy master, thou companion louingly to thy fellow, thou maister with authoritie to thy seruant, sayth a Guiliad. in Mat. 18 15. Thou. writer. But vade mansuetus go in all meeknes, with a coole temper of rebated heate: for as fire cannot be quenched with fire, so neither (saith Homil. 59 in Gen. 33. Chrysostome) can fury be allayed with fury, sith meeknesse and lenitie asswageth the hote fit of anger, as water extinguisheth combustion. And indeed the reason why in quenching ciuill garboiles and domesticall combustions, we often for water adde fuell to the fire, and oyle to the flame, is, quod ira [...] irati ipsi obiurgamus, saith an Plut. de ira cohibend. heathen, because in our anger [...] chide our brothers anger: Et quae per irā sunt peccata in ea per [Page 4] iram [...], and vnder pretence of correction, in our anger r [...]ufige the off [...]ce which through his anger he gaue vs: as if one could see Mathew 7. 45 clearely to plucke out the more in his brothers eye, who hath a beame in his owne. Hence some heathens would not aduenture their speech in reproofe or commaund, till their fury was past and anger abared. It was the lesson of Athenodorus the famous Philosopher, which at his departure from Rome he gaue to Octauius: Si succencere contingit o Imperator, &c. If thou chaunce to be angrie ô Emperor (saith Plut. Apoth. in sinc. he) say ouer the 24. letters of the Greeke Alphabet before thou burst forth into speech. Hence others durst not in their rage trust their hands with the rod, nor would fit corrections among their families, nor come with a rod when they could not in the spirit of meeknesse: Caederem te nis [...]ir ascerer, I would beate thee if I were not angry, said Senec. lib. 1. de ira. cap. 15. Socrates to his seruant: Non ausus est se irae committere, saith my Author, he durst not trust himselfe with anger. Plat [...] his scholer tooke out that lesson in his practise, Senec. lib. 3. de ira. cap. 12. who being angry with his boy, and laying him on the blocke with full intent to beate him, when he had lift vp his hand to fetch a blow, perceiuing himselfe in some passion of anger, held it in suspense and would not strike: but being asked of one by, what he did, Exigo poenas ab homine iracundo, saith he, I am punishing an angry man and correcting his anger, Speusippus beate thou this youth for I am angrie. Plut. de ser. num. vindict. Architas of Tarentum was not vnlike, who hauing found all things wrong in his field, perceiuing himselfe grieued in mind towards his Steward, touched him not then, but onely said departing: It is happie for thee that I am angrie: or (as Lib. de ira. cap. 18. L [...]tius doth relate it) Silly fellow, whom I had killed with blowes, if I were not angrie. If these Moralists, Philosophers of discretion, durst not in heate of their wrath proceed to correction of their seruants, (which yet may seeme peculiar and an act legitimate for anger) lest they should exceede the golden meane of correction and oeconomicall iustice▪ much lesse may we in ou [...] bile and cholericke passions march furiously like Iehu to admonition of our brother, (which shold be the purueyer of peace) lest for building we breake downe, for planting plucke vp. & for saluing his maladie, gall the sores & v [...]cers of his soule: [Page 5] and therefore in pollicie and wisedome of the spirit sends the Apostle Lenitie before, as Admonitions harbinger, to prepare for his comming. 2. Tim. 2. 25. [...], in meekenesse not furie, Gods seruant must instruct, lest when admonition comes to be entertained, they will not receiue him, because his behauiour is, as if he would go further. But of this more anon.

To him. As thou like a good Phisition must come, not with To him. coales but coolers, to allay the feauer of thy brothers furie: so in discretion of time must thou seasonably apply thy medicinable instruction. For as Phisitions forbid (saith Lib. 3. de ira. Seneca) to apply prescripts and medicines cùm morbus in accessu est, ac saeuit, when the hote fit cometh, and paroxisme begins to rage: but then oportunely cùm se remittit, when it slaketh its extremitie. So that Phisition of the hote ague of anger, Idem ibid. prescribeth this season for her receipt, not to admonish her when the hot fit is vpon her, sed vbi tempore coeperit esse leuior, when by some protraction of time her extreame heate and hate is abated. Primam iram non audebimus oratione mulcere, we dare not (saith Senec. lib. 3. d [...]. ira, cap. 39. he) prescribe any receipt, or minister any precept to anger in her fit: he giues the reason, Surda est & amens, it is then deafe and mad, and will take no receipt, no not the balme of Gilead: but whether thou pipe vnto her or lament, sing of mercie or iudgement, like the deafe adder she stoppeth her eare [...], and will refuse to heare the voice of the charmer, charme he neuer so wisely, Psal. 58. 4. It was both deafe and mad in those stif-necked Iewes at Stephens reproofe, Act. 7. Deafe, for when their hearts brast for anger, they stopped their eares saith Saint Luke: and mad, for they ran vpon him like mad dogs all at [...]e, and gnashed their teeth: though causlesly both deafe and [...] at his now Act. 7. comming to them with a rod, since Act. 6. before with the spirit of meeknesse he could not preuaile. Which season for angers cure we should the rather obserue, because though all other euils of the bodie (saith De ira cohib. Plutarch) admit remedies when the maladie rageth, ‘yet anger brookes no medicin when the mind outrageth, but like a fired house fils all full of smoke and fire, that none can see for the one, no [...] for feare of the other dare come to quench it.’ And [Page 6] therefore when Rebekah saw Esau on fire of hell, that he fumed toward his brother for the blessing, ( Gen. 27. 42.) she wisely aduised her sonne Iaakob not then to go vnto him and tell him his fault, but (as the Rom. 12. 19. Apostle speakes) dare locum irae, to giue place for a while to his wrath, vers. 43. My sonne (saith she) heare my voyce, arise and flie to Haran to my brother Laban, and tarry with him awhile till thy brothers fiercenesse be asswaged, and then I will send for thee again. Right so (saith Lib. 2. de Iaakob & Esau, ca. 4 Ambrose) if any through enuie threaten and menace his brother, ‘let patience like Rebekah (who by her counsell kept both the one brother from danger, and the other from his mischiefe) aduise and perswade vs to giue place for a while to the rage of wrath, till seasonably we may mitigate her furie.’ And then indeed as Iaakob when his brothers heate and hate was allayed, presented him fitly with Gen. 32. 20. gifts, and with faire Vers. 18. & cap. 33. 4. speeches appeased his wrath: so shall we obserue the Eccles. 3. 5. 7. Wise mans oportunitie of time: To embrace and to be farre from embracing; to keepe silence and to speake, and our words thus spoken fitly for Cicer. lib. 2. de Orat. time, person, and place, shall be like apples of gold with pictures of siluer, Pro. 25. 11. The Ouid. lib. 1. de remed. heathen could see this in the twilight of nature:

— accendas vitia irrites (que) vetando,

Tempo ribus si non aggrediare suis.

If thou do not in their right season reproue vices, especially wrath and anger, thou mayst sooner kindle then quench them by correction; and therefore his aduice is from natures oracle to reprouers ‘Dum furor in cursu est currenti caede furori.’ (he spake it of loue, but must more in hatred be obserued.) Forbeare to rebuke men in their furie and violent passions, for

Impatiens animus nec adhuc tractabilis arte

Respuit atque odio verba monentis habet,

the impatient mind which is yet vntractable hateth to be reformed, and will cast thy words behind him:

Aggrediar melius tum cùm sua vulnera tangi

Iam sinet, & veris vocibus aptus erit.

The fittest time to pacifie his wrath will be, when being somewhat appeased, he will suffer his sores to be touched and admit [Page 7] instruction: lest his v [...]cers (saith Serm. 2. de resur. Dom. Bernard) being angred and exasperated more Phrenetici non solùm repellat, sed & mordere tentet medici manum, Like a madde man, not onely he reiect thy phisicke, but euen seeke to bite the hand of his Phisition. It was a caueat giuen the primitiue Church, and obserued by ancient Fathers in those bloudie times, Non corripere furentem tyrannum, not to rebuke a tyrant in his furie, lest that should more incense his rage against the Church. Which Christian policie (I thinke) they learned of Saint Paule, who in his Epistle to the Romains did not so much as touch Nero their bloud-thirsting Emperour, (but willed Rom. 13. 1. euery soule be subiect to his power) lest that Lion (as wisely not in that, but truly in 2. Tim. 4. 17. another Epistle he tearmed him) being awaked by reproofe, should roare after his prey, and seeke whom he might deuoure: only he willeth Timothie to pray for the appeasing of such wrathfull Tyrants and Kings, that they might leade a quiet and peaceable life in all godlinesse and honestie, 1. Tim. 2. 2.

Our Sauiour hath prescribed each reprouer a semblable caueat, Mat. 7. 6. Giue not holy things to dogs, neither cast your pearls before swine, Why? lest they treade them vnder their feet, (saih he) and turne againe all to rent you. By holy things and pearles he meaneth Piscat. in Mat. 7. 6. schol. holy admonitions, called holy things, August. lib. 2. de serm Dom. in mont. cap. 31. because they must not be spilt; and pearles, because not contemned: and these must not be mispent and spilt on dogges and swine, which in their woodnesse Caluin. harm. Euang. in Mat. 7. 6. admit no medicine, but Chrysost. op. imperfect. hom. 17. in Mat. 7. vomit vp their rancor at reproofe, and by wholesome admonition become more sicke then salued thereby, lest not onely like swine they treade them vnder foote, sed illorum prebitorem persequantur, calumnijs ipsum impetentes & iniurijs afficientes, saith Cap. 43. Coment. in concord. Eu [...]ng. Iansenius, lest as mad dogs they turne againe all to rent you: onely then must we pray for the ass [...]aging of their impetuous furie, that God may giue them repentance to know the truth, and come out of that snare of the diuell to amendement of life, 2. Tim. 2. 25. The child and sonne of God by nature and grace hath in spirituall wisedome obserued this caution, and in pollicie of the spirit eschewed for a season the rage and wrath of the furious, as Gen. 27. 43. Iaakob fled from Esau, Exod. 2 15. Moses from Phara [...], 1. Sam 27. 1. 2 Dauid from king Saul, 1 King. 19. 3. Elias from [Page 8] I [...]sabel, Act. 9. 25. 2. Cor. [...]1. 33. Paul from the Damascens, Luk. 4 30. Ioh. 11. 54. and Christ himselfe from the Iewes, nec defuit eis refugium & consolatio, saith a Father, neither wanted they in this flight comfort for a citie of refuge: for Gen. 29. 13. 14 Iaakob found fauour in Labans house, Exod. 2. 22. Moses a rich father in law, 2. Sam. 2 4. Dauid the kingdome, 1 King. 19. 5. Elias an Angell to feede him, Act. 9. 27. Paul spirituall brethren to comfort him, and Christ the comforter.

All these gaue place to wrath for a season, and when it came, most of them seeing the wrath of their enemies allayed, fitted oportunitie to pacifie their fury. Therefore the faults of offenders (saith Lib. de const. vis & vur. c. 8. Austine) must estsoones craue silence for a season, (he meanes anger, wrath and fury) Ʋt aptiori tempore corrigantur, That in fitter time they may be corrected: Ne exasperatus increpatione non proficiat, sed magis ex correptione scandalnm sumat, Least the partie exasperated by rebuke be not bettered, but more scandalized by vnseasonable reproofe. And this he thinkes discretum silentium, a discreet silence, and Augu lib 1. de Cinis. De [...]. cap. 9. consilium charitatis, the counsell of charitie, and policie of the spirit. For as the Carbo ad Pru [...]. si [...] Hebr. cold and dead coale (saith Salomon) is to a burning coale, Pro. 26. 20. that is, augmenteth the heate (saith Hugo), so though thy heate be cooled, and thine anger dead out, yet if thou come to thy brother in the heate and flame of his fury, thou shalt but lay stickes vpon his fire (saith Syracides) and increase the flame, Eccles. 8. 3. therefore his aduice is wise, vers. 10. Kindle not the coales of sinnes when thou rebukest them, least thou be burnt in the fiery flames of their sinnes. Neither offer to make friendship (saith Salomon) with the wrathfull man, or man in his wrath, nor walk with the furious man least thou learne his wayes, and receiue destruction to thy selfe, Prou. 22. 24. the frenzy and strength of anger like the citie Ai (Iosh. 8. 5.) must be wonne by retiring from it for a season. Go then to thy patient, not in his impatiencie and hot fit of fury, but when the feauer slacketh, and the heate is abated, and then Phisitian-like apply thy medicine to his malady, and

Tell him his fault, [...], reproue him, saith Math 18. 15. Mat. [...] Tell him his fault. sharply rebuke him, saith Luke 17. 3. Luke. The Apostle in his charge to 2. Timoth. 4. 2 Timothy ioyneth both these together, [...], reproue, rebuke, as if he had said, after rebuke, where first reproofe will [Page 9] not preuaile, and then powre in wine to search, when oile cannot salue. But in this priuate parley of pacification, the former must qualifie the later, [...] reproue him, or (as our english translation moderatly rendreth that word) Tell him his fault, that is, saith Comment. in Mat. 18. 15. Aretius, Lay his trespasse before his eyes, the ground of his fault, the qualitie and quantitie of his offence. Non quaerendo quid reprehendas, sed videndo quid corrigas, (saith Serm. 16. d [...] verb. Dom. Austine) not prying what thou canst reproue, but marking what thou maist amend. For Chrysost. hom. 61. in Mat. 18. Christ here saith not, accuse, rebuke, aske satisfaction and punishment, but tell him his fault; as if he had said, Brent. in Lex. 17. 3. Obiect not againe contumelious tearmes; vpbraid not the iniurie with reprochfull words, but admonish him louingly, reproue him friendly, and intreate him gently, that he do so no more euill intreate thee. Brethren (saith the Apostle) if a man be fallen by occasion into any fault, ye which are spirituall restore such a one, [...], with the spirit of meekenesse, considering thy selfe lest thou also be tempted, Gal. 6. 1. The Metaphor of restoring the Apostle borroweth from Surgeons or Bone-setters, (as Heming. Aret. & Illyr. in Gal. 6. 1. some thinke) who softly handle a member out of ioynt, that more nimbly they may set it and restore the luxate member to his proper place: to teach them, who must Surgeon-like set and restore a member out of ioynt, to handle it warily and charily, with the spirit of meeknes: that is, Heming. ibid. not snappishly but gently, not with delusion but commiseration, not rigorously but meekly. And to induce thee therto, the Apostle vseth euery word as a motiue of meeknesse, for each is pregnant and perswasiue saith In hunc locum Illiricus. Brethren, whom sympathie should moue to commiseration: if a man, whose humane nature Gen. 6. 5. Leuit. 6. 3. Hos. 6. [...] as he is man, prone to erre, slip, and be deceiued, must of men be borne with and pitied: be ouertaken, not through obstinatemalice, but Sathans subtiltie and the fleshes infirmitie: in any fault, which is no notorious fall from his God, but a slip toward his brother: you which are spirituall, 1. Cor. 2. 15: discreet to iudge all things, and Rom. 15. 1. strong to beare the infirmitie of the weake: restore such a one, not broken off from the body, but a little out of square: with the spirit of meeknesse, who himselfe being the comforter, is Chrysostom. pleased with this lenitie of reproofe: Caluin. with thy spirit [Page 10] of meeknesse, lest thy gesture be mild when thine heart is truculent and insulting: considering thy selfe, that thou art a [...] Iam. 5. 17. man subiect to like passions as he is, and must therefore haue compassion on his infirmities, (as in naturall passions Heb. 2. 17. Christ our Lord was made in all things like his brethren, that he might be compassionate) that seeing thou maist be tempted in all things that he is, thou maist be touched with the feeling of his infirmities, as that holy father in Saint Serm 2 de refur. Dom. Bernard, who hearing that his brother had trespassed against him, condoled his fall with this voice of pittie, Ille hodie & ego cras, he is fallen to day, and I shall (it may be) tomorrow: considering thy selfe by him, consider by thy selfe him, that is by thee, and marke euery thing, saith Syracides, Eccles. 31. 15. Considering thy selfe lest thou also be tempted. Let vs first consider saith Lib 2 de serm Dom. in monte cap. 30. Austine, whether we haue not, or had not, or might not haue had the like fault: if none of these, yet tangat memoriam communis fragilitas, let vs remember we are men subiect to like passions, and there learne pittie to temper our reproofe to win a brother, and policie to couer the hook of admonition with the bait of pleasant speech, to catch a fish, and but tell him his fault. For although when with Peter, Luk. 5. we fish with the net to catch a multitude of fishes, we may and must vtistrepitu & clamore, vt pisces cogantur in rete, as one speakes, Esa. 58. 1. Crie aloude, and spare not to lift vp our voice like a trumpet, and Tit. 1. 13. rebuking them sharply, Luk. 14. 23. compell them to come in, that his net may be ful. (As he himselfe by this showting droue those many Iewes into the net, and enclosed a great multitude of fishes, euen three thousand soules, Act. 2. 41.) Yet when with him ( Mat. 17.) we fish with an angle, Qua singularis est piscatio, & ad vnum tantum piscem capiendum dirigitur, as the same author addeth, which is for one fish in particular, to conuert a brother, and saue a soule from death, we must not make great noise with rebuke, and outcries with reproofe, but vse silence and quietnesse of admonition: nor though we angle must we come with a [...] 1. Cor. 4. 21. rod, but in the spirit of meeknesse; or if with the rod of the spirit, not baite our hooke of admonition with iudgement, and that Mark. 9. 44. worme that neuer dieth. Therefore do but tell him his fault saith Christ, restore him with the [Page 11] spirit of meeknesse saith his Apostle, count him not as an enemie, but admonish him as a brother, 2. Thes. 3. 15. In this angling for one to winne a brother, the heathen could see that clamors must be left, and the hooke of reproofe warily couered that no choler may appeare. All care and diligence must be taken, saith Cicer. lib. de Amu [...]t. he, Primum vt admonitio acorbitate, deinde obiurgatio contumeliae vacet, first that our admonition be void of bitternesse, then that blaming be without reproch. And therefore Dialog. de ira coh [...]b. Plutarch aduiseth to vse in this parley a point of Rhetoricke, that if not translating the crime, yet extenuating his offence, we remoue the fact farthest from contempt or violence, and rather impute it to some folly or lack of wit, to perturbation, to necessitie, or some misfortune. For if thou bring him a glasse only to shew his deformitie of life, allidet parieti, he will dash it against the wall, and his mote of anger will grow thereby to a beame of hatred, saith Austine. If thou blow the sparke it will burne, if thou spit vpon it, it shall be quenched; and both these come from the mouth, saith the Wise man, Eceles. 28. 12. for as water cast into the fire when it flameth, extinguisheth the heate, so, saith Homil. 50. in Gen. Chrysostome, Verbum cum man suetudine prolatum, a word spoken with mildnesse cooleth the mind incensed with anger. Neither can the Phisition (saith Homil. 29 ad pop. Ant [...]och. he) by all his sedulitie swage so quickly his patients feuer, as the mild admonisher propriorum spiratione sermonum with the cooling breath of mild instruction allay the quartaine yea quotidian ague of the impatients anger. For whereas indeed the Natura contumax est huma n [...]s animus, sequitur potius quam ducitur. Senec. lib. 1. d [...] clem cap. 24. mind of man is naturally stubborne, and rather willingly followeth, then with rough meanes wil be led: and therefore Plus haec via proficitur, saith Seneca, it yeeldeth with mildnesse, and with austeritie rather breaketh then bendeth: so the same becomming more froward and peruerse with perturbance, growes more impatient of checke, and lesse hopefull to be wonne, Plus itaque proficit amica correptio quàm turbulenta accusatio, saith Lib. 8. in Luc. 17. 3. Ambrose on these words: more therefore is anger asswaged by a friendly admonition then by a turbulent accusation. Tell him his fault then, and go to him not with a rod, but in the spirit of meeknesse; and surely such friendly breath warmed with coales of loue, like sommer aire openeth the [Page 12] pores that it selfe may enter: but if it be too sharpe like cold winter ayre, it obdurates the skinne, shutteth the pores, and stoppeth its owne ingresse and entrance. Go not with a Prophets denunciation, but with the Apostles obsecration; go not like Barrabas a sonne of confusion, but like Barnabas a sonne of consolation; go and powre in not wine to exasperate his vlcers, but oyle of loue to salue his bile; go in the soft and still voice to angle for one fish, and go not in thunder and earthquake, but when thou shouldst driue a multitude into the net: if in either of these thou go to thy weake and fuming brother, with thy earthquake thou shalt breake the bruised reede, and with thy strong wind inflame the smoking flaxe, do but tell him his fault. Between thee and him alone.

Neither must this conference for concord, and parley of pacification be on the house tops before all Israell, but in the eare, betweene thee and him alone saith our Sauiour: and therefore the Syriack Translator for reproue, vseth a [...] Abscondo. word which signifieth to reproue and hide, as a Fabric. dict. Syrochald. Linguist obserues. For indeede if thou diuulge priuate iniuries by a publike reproofe, thou art not a reprouer but a betrayer saith Serm. 16. de verb Dom. Austine: debate thy quarrell with thy neighbour alone, (the holy Ghost commaunds it by the mouth of Salomon) and discouer not the secret to another, lest he that heareth thee put thee to shame, and thine infamie be irreuocable, Prou. 25. 9. For as 1. Cor. 12. 23. nature bids euery man put more comelinesse on, and not publish his vncomely parts: so grace Mat. 1. 19. taught Ioseph to couer Maries secrets, and not make her a publike example: and both may lesson thee to Col. 3. 14. put on loue Mat. 22 12. the wedding garment, to 1. Pet. 4. 8. couer a multitude of his priuate sins, nay all his trespasses, Prou. 10. 12. and rather with Gen. 9. 23. Shem and Theodor. hist. o [...]l. lib. 1. cap. 12 Constantine to couer with thy cloke his faults from the eye of others, then like cursed Cham, if not vncouer with thy hand his shame to the eye, yet discouer with thy tongue his nakednesse to the eare of all men. And therefore must thou debate the matter between thee and him alone, vt fama conseruetur, saith 2. 2. Quaest. 33 art. 7. Thomas and Ju Mat. 18. quas [...]. 97. Tostatus discussing this by question, that his name be not defamed, and by open rebuke through shame apologize his offence, saith Com. in Mat. 28. 15. Ierome, and Saint Serm. 16. d [...] verb. Dom. Austine. And as Christ here by precept enioyneth vs all to respect in priuate reprehensions [Page 13] the fame of our brethren: so haue the godly practised it euen in their publike rebukes, and tendred the name of their sisters, witnesse Saint Luke, who vncouering Mary Magdalens faults, discouered not her name, but only saith, Behold there was a woman a sinner in the citie, Luke 7. 37: but Saint Marke recounting her deuout seruice and sweete ointments bestowed on Christs buriall, published her proper name: Mary Magdalen, saith he, not a woman, but Mary Magdalen brought sweete ointments that she might embalme him, Mark 16. 1. Contrary to the practise of some, dealing with their brother as the Iewes did with Christ, who being forced with common rumor and report to admire his miracles, yet of enuie would at least conceale his name, Hic homo, This fellow doeth many miracles, Iohn 11. 47. not Iesus of Nazareth, but this man: and, the Iohn 12. 19. world goeth after him. But when they wrote the title of his fained crime on the tree, then of malice they published his name, and cried it at the crosse, not with Hic homo, but Iesus of Nazareth King of the Iewes, Iohn 19. 19. and that in three most famous tongues, Hebrew, Greeke and Latine, that it might be vnderstood and read of all men; yea in Capitall letters they made it plaine, that (as the Abak. 2. 2. Prophet speaketh) all men might run and reade it.

Thou must rather follow thy heauenly Father, who reprouing Psalm. 50. 22. the wrath of the wicked, to win him to peace, tels him as it were betweene them two alone, These things hast thou done, and I held my tongue, therefore thou thoughtest wickedly, that I am such a one as thy selfe; but I will reprooue thee, and set before thee the things that thou hast done, not before others, but before thee, [...], before thine eyes, not in the sight of all men, or as the word, I will set, importeth Calu. & M [...]ll. in Psal 50. 21. rather, I will shew thee a catalogue of all thy sinnes: to teach vs that we also shew our brother only the bill of his offences, and not reckon the score before all men, least he either for shame deny the debt, or in anger and impatience deferre the paiment, and runne more on the score. Betweene thee and him alone. And if thus seasonably thou minister medicinable instruction to thy distempered brother, thou shalt cure his feuer if he receiue it, and shalt winne thy brother, saith [Page 14] our Sauiour. He saith not, thou shalt winne satisfaction and recompence for his wrongs, but thou hast won thy brother, saith Hom. 62. in Mat. 18. 15. Chrysostome: shewing thee thereby that this enmitie was losse and de [...]riment to you both, to the one of his brother, to the other of his owne saluation, and by thy meanes both shall be recouered, an helpfull brother to thy selfe, and an obedient sonne to his heauenly Father. This is Christs dismission in my text, Go thy way, amplified by that whole arrant in the 18. of Mathew, If thy brother, by nature or grace, trespasse, by word or deed, against thee, that thou only art cōscious of his offence; go, in body, if he be neare, or in mind if he be farre remote: thou in thy tempered mood, to him in the season of his abated heate, & tell him his fault, in the spirit of meeknesse betweene thee and him alone, tendring his fame; that if he heare thee, thou mayst win thy brother. Thus Laban sought reconcilement with Iaakob, Genes. 31. Examples of the doctrine. 44. Iaakob with Esau, Gen. 33. Iaakobs children with Ioseph, Gen. 50. 17. and euen cursing Shime [...] with Dauid, 2. Sam. 19. 19. And of al other, famous is that going of Abraham to Lot, who sought reconcilement of his nephew, and came to this quareller like the Doue with an Oliue branch of peace in his mouth, Gen. 13. Let there be I pray thee no strife between me and thee, neither betweene my heard-man and thine, for we are brethren, for we are brethren; and if these sugred wordes cannot winne him to peace, see how he yeeldeth him the choice of his own inheritāce: Is not the whole land before thee, take which hand thou wilt, Pacis studio de suo iure cedit, saith In Gen. 13. Iunius, He goes to buy peace with resignation of his owne right▪ O si inuenem aliquem Iuristam adhibuisset in consilium, saith Coment. in Gen. 13. ‘ Luther, O if he had asked counsell of some yong Lawyer, he would haue aduised him not to go to Lot for vnitie, but to law for the lot of his inheritance: he wold haue counselled him not to yeeld an inch, but haue vrged his right vnto him, and Apices legum. euery iot and tittle of the law: that to him was made the promise of the land, that this right must be kept and defended, least he iniury not himselfe alone, but wrong his posteritie, and impose perpetuall bondage vpon his children: an honest and faire speech in shew, but because it maketh not for concord, it must be reiected, though it seeme to be drawne from the bosome of the law.’

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I wish our contentious te [...]ers, Quibus trina nō sufficiunt fora, (as vse, reprouing going to lawe, when we shold go to our brother for faultes and trespasses. Seneca speaketh of such) whose strife three Courts (I may ad threescore termes) cannot decide, wold follow Christs precept or Abrahams practise, and go to their brother for peace, rather then to the bench for pacification. If their brother trepasse against h Lib. 2. de Ira. cap. 9. them, they go their way indeed, but the way of peace haue they not knowne, when for trifles they go to law one with another. For as Christ here bids them go to their brother, so Salomon forbids them this going to the bench, Prou. 25. 8. Go not forth hastily to sue any man, least thou know not what to do in the end thereof when thy neighbour hath put thee to shame, but debate the matter with thy neighbour. They go indeed, but they runne when they were not sent, for our Sauior bids them stay at home, Math. 5. 40. If any man (saith Christ) will sue thee at the law and take away thy Luke 6. 29. cloake, let him haue thy coate also, which is nearer vnto thee, yea thy very shirt, saith Coment. in Mat 5. 40. Aretius. Let them heare the Apostles checke, expounding his Masters meaning, 1. Corinthans 6. 7. Now this is vtterly a fault among you, because ye go to law one with another, why rather suffer ye not wrong? why rather sustaine ye not harme? If they will not hearken to the mouth of wisedome, what their Aduocate with the Father teacheth, let them heare the tongue of policie, what the aduocate for their brother pleadeth▪ let them hoth heare how with other mens mouthes they bite and deuoure, yea consume one another, that if the Gospell cannot schoole them in this Christian precept, the Law, I say the law may be their schoolemaister to bring them to Christ: not that with the Anabaptists I make a question, whether Christians may go to law; for the Apostle allowes it in lawfull manner, 1. Cor. 6. 4. and the P. Martyr. & Gualth. in 1. Cor. 6. quaest. an liceat Christianis iudicio experiri. learned haue put it out of question, no, Currat lex & [...]uat Rex, as the prouerbe ruuneth, The King by iudgment [...]eth the country, Prou. 29. 4. and we know it true of both diuine and humane, 1. Tim. 1. 8. that the law is good if a man vse it lawfully. But we should not go forth hastily to sue any man, saith Salomon not for toyes and trifles saith Gualther, but vse it as phisicke for those diseases which cannot otherwise be cured. For as he not onely spends his purse, but spoiles his constitution, [Page 16] that [...] the [...] for [...] of his stomack, which by a walke might be [...] [...] he also not only mis-spendeth his [...], bu [...] distēpereth his mind, that goes to the Counseller for euery offēce that he stomacketh, if by this going to his brother it might be amended. And indeed if Lib. 3 d [...] Rep. Plato thought it a signe of a distēpered body politick, when the citizens run much to phisick, and go often to law: how much more are their minds out of temper, when for the one the Phisitions shops (as he addeth) are needlesly, and for the other the Lawyers courts causlesly set open? The more blame and reproofe deserueth he, who (as that Philosopher addeth) not onely spends in law the greatest part of his life, being now a Plaintife, now a Defendant, but in his foolish mind thinks to winne credit and reputation by his strife; that though he wrong others with his will, yet by his wit can wrangle and wind out himselfe through his quirkes of law, and draw others before Magistrates, Id (que) sapenumero exiguarum a [...]q [...]e vilissimarum rerum causa, and that often for very toyes and trifles of offence: surely as such a one may kill his brother with the law, so shal he find it at his death a killing letter to his cōscience, a dead letter to his good name, and may iustly expect that wranglers Epitaph at [...] specilog. in Pro. 20. 3. Millain to be set vpon his tomb, Ioh. Iac. Triultit [...] qut nunquam qui [...]uit, nec alios quiescere passus est, hic tand [...] qui [...]scit ipse, Here rests he in mould, that took no rest for gold, nor suffered them to rest that wold. How much rather shouldst thou follow Pro. 3. 29 30. Salomon [...] aduice, to intend no hurt against thy neighbour, seeing he doth dwell by thee without feare; neither striue with [...]uslesse when he hath done thee no wrong: or if he hath done thee some wrong, yet go not forth hastily to sue any. Me thinks this good Phisitian counselleth thee to walke within doores, and take some kitchin phisicke of thy brother, before thou go to that hal phisick, which wil purge thy purse be so reit ease thy stomacke. We see how our Sauiour the best Phisition, aduiseth thee first to go to thy brother if he trespasse against thee; and if he will not heare thee, then tell it to the Church, Math. 18. VVe see Abraham tooke this word Brother for his aduocate to end strife betwixt him and Let: and we heare how many impo [...]etishe [...]y long law (like the Marke 5. 26. woman that was twelue [Page 17] yeares in the Phisitians hands) haue suffered many things of many iudiciall Phisitians, and haue spent all that they had, and it a [...]ailed them nothing, but became much worse, and at last were faine to take this Lawyer for their Atturney, as she did Christ her elder brother for her Phisitian. It is indeed these Possessiues meum & tuum (propieties banished out of Plato his commonwealth) which sets vs all by the eares, while euery man lookes on his owne things, and not on the things of other also. Howbeit if that Christian communitie which those primitiue Christians enioyed, Acts 2. or if that vnitie of minde and heart, wherein they ioyned, Acts 4. or (as the Aristot. lib. 8 Ethic. morall Philosopher could obserue) if charitie raigned among men, all lawes and statutes should be superfluous, and law-makers might hang vp their net, or weaue the spiders webbe to catch flies: but seeing neither that community among men (who looke on their owne things) nor yet common vnitie with them (who looke not on the things of other men, but to lust after them) is so to be expected, but that some will sue thee forthy coate, Math. 5. 40. yea striue with thee causlesse when thou hast done him no wrong, and that nullo proposito lucro, contendendi tamen studio, not so much for his profit contend, as for thy disprofit through contention, as an Plut. lib. de Frat amor. heathen in his dayes obserued of some: better it were for thee in pollicie and discretion to follow Saint Pauls counsel, Rather to suffer some wrong, rather to sustaine some harme, then (as a Beaux. harm. Euang in Ma [...]. 5. 40. writer noteth) for to win thy coate, to lose thy cloke, and other clothes also: for adiudicent tibi licet tunicam (saith he of their Lawyers) non prius tamen quam & pallium & omnia tua exsuxerint, although they adiudge thee thy coate, yet not before they haue themselues gotten thy cloake and all thou hast. I speake not this to damme vp the currant of iustice in legitimate decisions, but onely to perswade by Christs precept and Abrahams practise to go to thy brother who hath offended thee, before thou runne to the barre for mends of the offence. I speake it, not to giue this water any passage in the Court, no not a litle, least like that water in Cap. 47. Ezechiel, at first it be but to the ankles, but afterward grow vp to the knees, and after to the loines, and in fine proue a riuer which cannot be passed ouer. For the [Page 18] beginner of strife openeth the waters, faith Salomon; therefore or euer the contention be medled with, leaue off, Prou. 17. 14. I speake it to perswade thee to stand pausing at this riuer Rubicon with Suet. in vita Cas. [...]. 31. [...] C [...]sar, before thou plunge thy self in this water of Marah & contentiō, Etiam adhuc regredi possum [...], Brother yet we may go backe againe to our home, and not open the waters vpon our selues: Quod si ponticulum transierimus, omnia [...]mis agenda erunt: But if we passe through this riuer, we cannot go backe til one or rather both be vndone. Take heed then of opening these waters, beware of Caesars rash resolution, Eatur quo inimicorum [...] vo [...]at [...]acta est alta, Let me go whither mine aduersaries trespasse calleth me, the dice is throwne, come what will come of the hazard and chance: perchance ye shall both play so long at the barre till the boxe haue all. Neither speake I this to censure the plea of the faithfull Aduocates, but onely to disswade wranglers from their vnlawfull lawing; and rather go to their brother for the wrong, least they meete with an ambidexter Atturney, who like him taxed in the Epigramme. z Martial. lib. 1. Epigram. 96.

Quod cl [...]ma [...] semper, quod agentibus obstrepis Heli,

No [...] facis hoc gratis; accipis vt taceas:

Either furbisheth vp an old rotten cause with colour of troth, and with clamorous eloquence sets a good face on a bad matter, or through mercenary silence betrayes vndertaken equity: much like Aul. Gell. l. 11 n [...]ct. attic. cap. 9 Demosthenes the Counseller, who being entertained in the plea of the Athenians against the Embassadors of Miletum, ‘first day indeed pleaded hard against them, but when at night they had bribed him, vti ne contradiceret, that he would not pleade against their cause; the next court day coming forth to the citizens with much furre about his neck, he told them & [...] pati, that he had caught a cold, and had so lost his voice that he could not speake a word against the Milesians. No Demosthenes (cried one of the company) Non [...] pateris, thou hast not caught cold but gold, and that hath taken away thy voice. Neither concealed be afterwards this corruption, but vaunted of it proudly, saith mine author; for asking Aristademus the actor, for how much he sold his speech, and he told him for a talent;’ but I (saith he) haue sold my silence [Page 19] for more. I speake this, that thou wouldst rather go to thy brother and make vp the breach at home, then to it, that for stopping vp one hole in thy state, will perchance make a greater gap in thy condition. For howsoeuer our gracious Soueraigne (as the report goes) hath limited fees, and bounded the dependance of cases in the Court, yet thou perchance may either meet with one of those soure insatiable Prou. 30. 16. gluttons, which crie, Giue, giue, and neuer say, It is enough: or at least with one that can spinne out the threed of a sute so long, till thou wilt want weft: or if he weaue the web to day, can by craft like Penelope, vnweaue it to morow. Thou maist meet with a procrastinating, or rather proterminating Aduocate, who like him Prou. 3. 28. will say vnto thee euery day, Come again to morrow, & wil procure thy strife til the next, when this terme he might procure thy peace, because he hath an action to thy purse, as the aduersary to thy land: Saepe causas tam diu deferunt, vt litigantibus plusquam totum auferant, saith De vi [...]it. hum. condit. Innocentius of such pleaders, Often they deferre the cases so long, that they begger their clients: he giues the reason, quia maior est expensarum sumptus quàm sententiae fructus, because they spend more in the plea then the iudgement and sentence will profit them: Nec terminantur negotia pauperum (saith he) quousque eorum marsupia sint euacuata, neither is the poore mans sute ended till his purse be drawne drie. Not as though all delaying of sutes were altogether to be condemned, saith Coment. in 1. C [...]r. 6. quaest. supra cit. Peter Martyr: for often in courts of iudgement many things by delay are detected, which through the craft and subtiltie of wranglers were concealed: and as truth is the daughter of time, so may a Iudge like Cic. lib. 1. Offic. Maximus, who ( cunctando restituit rem) by deferring of iudgement bring things to light which were hid in darknesse. Which protraction of cases should yet so deterre you from the barre, ne litigatores expilentur, as he speaketh, lest the suters purse be pilled: that rather ye should go to your brother to begge, then to the barre to buy peace at so high a rate. The cost and charges whereof did so affright Themistocles, that Aelian. var. hist. lib. 9. ca 18. he plainely confessed, that if one shewed him two wayes, the one leading to hell, and the other to the barre, he would farre more willingly take that way which leadeth to hell; too sharp a censure [Page 20] indeed against the court of iustice. I rather from Christ here aduise thee, that if thy b [...]other trespasse against thee, first go vnto him for amends, or if he hath ought against thee pro contumeli [...] affectione, pro corporali l [...]sione, pro fam [...] denigratione, pro anim [...] l [...]sione, pro temper alium substractione, as Co [...]ns▪ in Mat. 5. 24. Hugo speaketh, either for hurting him in his bodie, or impeaching him in his name, or impairing him in his soule, or impouerishing him▪ in his goods▪ go thy way vnto him first. And thou litigious quarreller, who hadst rather ride an hundred miles to the lawe, then go a furlong to thy brother for agreement, let me say vnto thee, as our Sauiour doth in the next words to my text: Agree with thine aduersarie quickly, if thou canst not quickly, before two or three friends or daies-men at home, yet while thou art in the way with him in thy long iourney, lest thine aduersarie deliuer thee to the law, and the law deliuer thee to the corrupted Aduocate: verily I say vnto thee, thou shalt not come out thence till thou hast spent the vttermost farthing. Go to thy brother.

The priuate profite whereof, as it may much allure vs, so 2. Vse, exhorting to go vnto our brother. should our Lords commaund more enforce vs thereunto; and that also be more forcible to all, seeing it comes with such emphaticall authoritie, as, I say vnto you, I who created you of nothing, I who redeemed you with my dearest bloud, I who will crowne you with glorie if you obey, or cloath you with confusion if ye disobey my voice, I say vnto you. This I, Abraham heard before the law, and in obedience thereof went to his brother for agreement, and shewed thereby the effect of this law written in his heart: to shame Christian gospellers, if in this they follow not the steps of their father Abraham, who haue both a menacing law to threaten the with iudgment if they neglect, & a promising Gospell to reward thē with mercie, if they hearken to the voice of this I. This one letter from Absolons mouth was more persw [...]siue to his seruant [...] in wicked designes, then al the tongues of men and angels besides▪ 2. Sam. [...]3. Go and do it, Ego s [...]m qui pr [...]cipi [...], for it is I that command you, and they obeyed him. It was but a bare [...] from the tongue of Pythag [...]ras, which being tyed to the [...]ares of his scholers, like a small rudder, turned about the whole ship whither soeuer that [Page 21] gouernor lusted. It was I say vnto you from the Centurions mouth, that enforced souldiers to their dutie, though a froward and stubborne generation, Mat. 8. 9. I say to one, go, and he goeth: and to another, come, and he commeth: and to my seruant, do this, and he doth it. And surely as he spake to the woman of Samaria, Ioh. 4. If thou knewest or remembrest rather who it is that saith vnto thee, Go thy way to thy brother, if thou doest not runne when he bids thee go, more art thou disobedient then Absolons seruants, more refractarie then Pythagoras scholers, and more vndutifull then barbarous souldiers to their Lord, their maister, and their Captaine. Howbeit, if neither our Lords commaund whose will is our law, nor the practise of his seruants whose steps we should follow, can induce vs hereunto, yet for shame of our profession, and discredit of our Gospell, let Christians treade the steps of heathenish and ethnicke folke; who but mere moralists, without diuine lawe to instruct their vnderstandings, without promising Gospell to reward their well doings, if in this point of Christianitie they preuent vs, shall go before vs into the kingdome of heauen, and rise vp in iudgement at the last day and condemne vs. We reade, that Plut. de ir [...] cohib. Aristippus the Philosopher in some choler raging towards Aeschines, when one by asked him, where is now your loue and amitie Aristippus? It is indeed asleepe (quoth he) but I am indeuoring to wake it vp againe: and soone after meeting with Aeschines his said enemie, What (saith he) Aeschines seeme I to thee altogether so desperate, vngracious, and incurable, that you think me vnworthie of reproofe for mine offence? No maruell replyed the other, if thou being more discreet in all other things then I, didst in this also first moue vnity, and see what was best to be done. Though sometime with Aristippus we raise vp our dead loue, and waken our sleeping charitie toward our brethren, yet in this to go to our foes and intreat agreement, we often come short of the pagane Philosopher; when his brother in a certaine braule threatened Pl [...]tarch. ib. Euclide vengeance for his trespasse, Peream, nisi te vlciscar, let me perish if I reuenge not this wrong: he replyed with words of oyle, soft as butter, Ipse ve [...]peream, nisi te ad c [...]ncordiam reconciliem, but let me perish, if I [Page 22] reconcile thee not vnto me▪ If thus the Gentils which haue not the law▪ do by nature the things of the law, as the Rom. 2. 14. Apostle speaketh, shall they not iudge vs who rest in the lawe, and know his will, nor onely haue this 2. Pet. 2. 19. candle to be a Psal. 1 [...]9. lanterne to our feete, but haue also the Day-starre of the Gospell to go before vs to Christ? Wherein yet it is a world to see, how the wisdom of the flesh beholding her wealth, & glorie, and the bright angell before her, is affraid to go, and like Balaams Asse stands still when she is driuen. For as H [...]l. 18. in Mat. Chrysostome noted a ridiculous Go greater ones to the lesse. custome in some fooles, Qui expectant vt priùs salutentur ab ob [...]s, whose greatnes expecteth that others first put off to them, or else they salute not the obuious, deeming (as Arbore [...]s in Ma [...]h. another obserueth) that their authoritie is impeached, their glorie eclipsed, their dignitie vilified, and their greatnesse diminished, if they preuent others in giuing good-day. So is it as notable a folly in some men of note, when they stand so much vpon their standing, that they deeme it disgrace to their person, preheminence, and place, if they make themselues so cheape, as to become proloquutors for peace to their subordinates. Wherein yet if they either remembred, that Prou. 15. 33. humilitie goeth before honour, they wold with Zach [...]s come downe from their height, and be Rom. 12. 16. not high minded, but make themselues equall to them of the lower sort, and Ma [...]ch. 23. [...]2. humble themselues that they might be exalted: or if they considered the nature of honour, that it is Arist. lib. 1. [...]hic. cap. 5. rather in the giuer then in the receiuer thereof, as their Philosopher teacheth, they would at the Rom. 12. 10. Apostles aduice: In giuing honour g [...] one before another for agreement; and count it a mans honour with Salomon, to cease from strife, Prou. 20. 3. And if Abraham would so descend from his greatnesse, as to go to Lot for agreement, the father of the faithfull to a then faithlesse sonne, the heire of the promise to a brother without inheritance, the superiour to the in [...]eriour, the senior to the iunior, the vncle to his nephew, the master to his scholer, a Prophet and a Priest to a [...]. no [...]ice in knowledge, as a S [...]lu [...]e. [...]arrat in Gen. 13. Writer speaketh; surely whosoeuer will be the children of Abraham, must follow the steps of their father Abraham, and though elder, higher▪ and more learned, go first to their brother with obliuion of their yeares▪ descent [Page 23] from their dignity, and ignorance of their learning in this behalfe. Neither must we with Charecrates in Xenophon. l [...]. 2. de fa [...]t. & dict. Socrat. Xenophon plead Go lesser ones to the great. iunioritie and indiscretion of yeares, expecting the elder to begin reconcilement: whom when Socrates by many reasons vrged to speake first to his brother Ch [...]rephon, and preuent him with conditions of peace, ‘Thou speakest absurdly Socrates, saith he, who willest me that am iunior to begin, seeing good manners require that the elder go before. What? replyed Socrates, doth not the iunior when he meetes him giue his senior the wall, and riseth at his coming to offer him the better place? An times incipere ne turpe appareat, si prior fratri tuo benè agas?’ Art thou affraid to begin, lest it redound to thy shame if thou preuent thy brother in well doing? No, no, (beloued brethren) good manners it is in this, to go before our betters, and no shame to preuent our elders in well doing. Our Sauiour without exc [...]ption of age, degree, place, or person, sends each offender to seeke reconcilement of his brother.

Yea but thou replyest: (saith Homil. 11. in Mat. 5. oper. imperfect. Chrysostome) He hath hurt me, and I haue not offended him, and therefore ought he to come to me, and not I to go to him. O, saith that Father, (for I suppose such a golden saying must needes proceed from a i. A golden mouth. Chrysostome, though it be counted a bastard) O saith he, if thy Lord for the greater glorie of thy saluation commands thee to make Go to thine offendor. friendship with thine offendor, being by him hurt, thou oughtest rather first to intreat him, that thou maist get of thy Lord a double reward. ‘One, because thou sufferedst the wrong: another, because thou first soughtest reconcilement. For if thou hast offended▪ & therfore intreated him, God will pardon thy fault, sath first thou intreatedst him, yet no reward shalt thou haue, because being faulty thou besoughtest him: but if he hath wronged thee, and yet thou first wentest to him for agreement, thou shalt haue great reward. Hasten therefore to preuent thine enemie, lest thou foreslowing that oportunitie of gaine, he go before thee and catch thy reward.’ Yea Christ himselfe (saith that Chrysost▪ h [...]m. 17. in Mat 5. sic Theophilan Mat. 5. 24. Father) L [...]s [...]m remittit, sends the offended to his brother for peace, and seemes to say to him, rather then to the offending these words of my text, Go to thy brother, if he hath ought against [Page 24] thee, he addeth not, iustly, or iniustly, but agree with thine aduersarie, whether he be the plaintife or defendant, as the word in the Syriacke imports Iunius in Syriac. Test. Mat. 5 25. both. Neither saith he, reconcile thy brother to thee, as if he onely sent him who had offended, but to shew that he dismisseth the offended to his brother: he speakes in the passiue, [...], go thy way and be reconciled: which agreeth offendendi & offenso to both parties, whether offending or offended, as Har [...]. Euan. cap [...]1. Chemnitius obserueth on my Text. Which as he there doth but insinuate, so plainely expresseth he this meaning Mat. 18. 15. If thy brother trespasse against thee (saith Christ) go thou vnto him. So Abraham who had not offended Lot, but was wronged by him and his heardmen, went to him for peace, and first sought reconcilement, Gen. 13. 8. So Gen. [...]1. 44. Laban with Iaakob, Gen. 32. & 33 Iaakob with Esau, Gen. 45. 1. 2. 3. Ioseph with his offending brethren, first begins to make friendship. Yea God himselfe first seekes reconcilement with his enemies which dwell on the earth, 2. Cor. 5. 19. God in Christ (saith the Apostle) reconciled the world to himselfe, not God was reconciled, or reconciled himselfe, but he was the first mouer of this peace, the agent of this amitie, and reconciled the world vnto himselfe, yea commeth vnto them by his ambassadors, beseeching and praying his enemies to be reconciled; as if he intreated them to be forgiuen and pardoned of their transgressions. Seeing then the King of kings goeth to his rebellious subiects for vnitie, the Creator to the creature, loue it selfe to hatred it selfe, the potter to his vessell of earth, God to man, the Almightie to a worme crawling betweene heauen and earth; let vs be followers of God as deare children, and find them who sought vs not, and manifest our selues to them that asked not after vs, yea all the day long stretch foorth our hands of fellowship and friendship vnto a gaine-saying people. I haue heard some bragge (saith Tom. 5. serm. diligamus omnes [...]id persequentes Chrysostome) that they went not againe to them, who but once did not respect them, which yet their Lord sibi gloriae duxit, counted his great glorie. For how often did men spit at him? how often did they despise him? whom neuerthelesse he neglected not to beseech often with teares, as he did Ierusalem, quoties volui, how often would I haue reconciled thee, and thou [Page 25] wouldst not? ‘And in imitation of thy Sauiour say thou of thy brother, I will neuer desist to winne thee from hatred, though an hundred times I get the repulse.’ For indeed as Xenoph ibid. Socrates told the younger, and (it may be) offended brother, so doth thy Sauior here to thee; If I thought him fitter then thee to begin this vnion, I would haue commaunded him to go to his brother: but seeing thou art more like to effect it, I say vnto thee, If thy brother trespasse against thee, go thou vnto him to seeke reconcilement. Go then like the Doue with an oliue branch of peace in thy mouth: Is it peace my brother, is thine heart vpright toward me, as mine is toward thee? Seeke him, sollicite him in the Apostles phrase, Peace be to this house, to this chamber, to this studie; and if the sonne of peace be there, it shall rest vpon him; if not, it shall returne to thee againe. Go offender, how meane soeuer; go offended, how great soeuer ye be: go your way in the spirit of meeknesse, and as Gen. 43. 11. Iacob aduised his sonnes, Arise, go to the man, and take of the best fruite of the land in your vessell, loue, peace, long-suffering, gentlenesse, and meeknesse, the fruites of the spirit, and bring the man a present: that which ye haue taken, carrie backe in your hands; that wrong which ye haue done, carrie in your mouths, lest it were some ouersight: arise and go againe to the man, and God almightie giue you grace and fauour in the sight of the man, that he may deliuer you your brother: Go thy way.

As thus thou art dismissed from the altar to seeke reconcilement, 2. General part when, first. so must thou not returne to offer there thy gift, till first thou be reconciled: [...]: first be reconciled, and then come and offer thy gift. O the admirable goodnesse of God, and ineffable loue towards men, saith Homil 17. in Mat. 5. 24. Chrysostome on these words: He neglecteth his owne honour, that he may moue charitie towards thy neighbour. ‘Let my seruice be interrupted (saith he) that thy loue may be restored: therefore bids he not, after thou hast offered, or before thou offer: but, thy gift being brought to the altar, and sacrifice beginning, go thy way, leaue there thine offering before the altar, and first, first be reconciled to thy brother. Whereby (saith that Father) he teacheth vs, that he counts charitie the most acceptable oblation of Christians, [Page 26] and without it no Christian sacrifice he will accept.’

For hath the Lord as great pleasure in burnt offerings and The doctrine. sacrifices as when his voyce is obeyed? Behold, to obey is better then sacrifice, and to harken then the fat of rammes, 1. Sam. 15. 22. Heare ô my people (saith Psal. 507. God to the Iewes) and I will speake, hearken ô Israell for I will testifie against thee, Vers. 8. I will not reprooue thee for thine oblations and burnt offerings because they were not alway before me. 9. I will take no bullocke out of thine house, nor he-goates out of thy folds. 10. For all the beasts of the forrest are mine, and so are the cattle vpon a thousand hils, 11. I know all the foules vpon the mountaines, and the wild beasts are all mine. 12. If I were hungrie I would not tell thee, for the world is mine and all that is therein. 13. Thinkest thou that I will eate buls flesh, or drinke the bloud of goates? No, no, 14. offer praise rather vnto thy God, and pay thy vowe [...] vnto the most high. For as he is not a God of the dead letter but rather of the quickening spirit, so he reiects this shadow till the substance doth come.

Almightie God in the first of Esay forgot his owne people to be the children of Iaakob, because they forgot this oblation of loue to be the sacrifice of a God. Heare the word of the Lord ye Princes of Sodome, (saith Esa 1. 10. he) hearken to the law of God ô people of Gomorrhe: and asketh them in iealousie as hot a [...] fire, Vers. 11. What haue I to do with the multitude of your sacrifices saith the Lord? I am full of your burnt offerings of rammes and the fat of fed beasts. I desire not the bloud of bullockes, nor o [...] lambes, nor of goates. 12. When ye come to appeare before me who required this at your hands to tread in my courts? 13. Bring no more oblations in vaine: incense is an abhomination vnto me: I cannot suffer your new Moones, nor sabboths, nor solemne dayes, (it is iniquitie) nor your solemne assemblies. 14. My soule hateth your new Moones, and your appointed feasts: they are a burden vnto me, I am wearie to [...]eare them. 15. And whe [...] ye shall stretch out your hands. I will hide mine eyes from you and though ye make many prayers, I will not heare, for you [...] hands are full of bloud. This was the hearbe and roote of bitternesse that put death in the pot; this was the dead flie that putrified [Page 27] their oyntment, and made their sweet odours and incense to stink. Thus loathed he the fat of their fed beasts, when their heart was as fat as brawn. Thus spued he out the bloud of their bullockes, when their hands were full of bloud. Thus refused he the flesh of their lambes, when vnder this sheepes clothing they were rauening wolues. Thus checked he their treading in his courts, when entring into his house they looked not to their feete, but gaue the sacrifice of fooles. Thus abhorred he their new Moones, when the old man of malice was not chaunged, nor the new man of charitie put on. Thus hated he their appointed feasts, when they were not [...], feasts of loue. Thus their sweet perfumes stinked in the nostrels of the most high: and their incense incensed his wrath when their hands were full of bloud. And as he began that Prophesie of Esai in this first, so in the Esa 66. 3. last Chapter with the same tune he ends it: He that killeth a bullocke is abhominable as if he slue a man: he that sacrificeth a sheepe, regarded as if he cuts off a dogs necke: he that offereth an oblation approued as if he offered swines bloud: He that remembreth incense, is accepted, as if he blessed an idoll, when his hart or as hands are full of bloud. For he desired mercie more then sacrifice, and this knowledge of God more then burnt offerings, Hos. 6. 6. Thus he that is rather a God of the quickening spirit then of the dead letter, requireth more the quickening spirit of loue, then the dead carcase of any sacrifice whatsoeuer. I hate and abhorre your feast dayes, (saith Amos 5. 2 [...]. the Lord) and I will not smell in your solemne assemblies. vers. 22. Though ye offer me burnt offerings and meat offerings, I will not accept them, neither will I regard the peace offerings of your fat beasts. 23. Take thou away from me the multitude of thy songs, for I will not heare the melodie of thy vials, till 24. iudgement runne downe as waters, and righteousnesse as a mightie riuer.

Wherewithall then shall I come before the Lord (saith his Prophet in the person of the people) and bow my selfe before the high God? Shall I come before him with burnt offerings and with calues of a yeare old? will the Lord be pleased with thousands of rammes, or with ten thousand riuers of oyle? shall I giue my first borne for my transgression, and the fruite of my [Page 28] bodie for the sinne of my soule? No, no, he hath shewed thee, ô man, what indeed is good, and what the Lord requireth rather of thee, surely to do iustly, and to loue mercie, and to humble thy selfe to walke with thy God, Mich. 6. 8. This shal please the Lord better (saith Dauid) then a bullocke that hath hornes and hoofes, Psal. 69. 31. And to loue God with all thy heart, and thy neighbour as thy selfe, is more then all burnt offerings and sacrifices, saith Dauids sonne and Lord, Mark. 12. 33. Therefore would Gen. 4. 4. Heb. 11. 4. Abel be in charitie with Cain before he offered: therefore would Gen. 33. 3. 4. 20. Iaakob be reconciled to Esau before he sacrificed: therefore would Psal. 26 6. Dauid wash his hands in innocencie before he went to the altar: therefore would Act. 10. & 11. Peter be in charitie with the Gentils before he preached: therefore would Rom. 10. 1. Paul be in charitie with the Iewes before he prayed.

For 1. Cor. 13 3. almes without loue, it is not accepted: Mat. 7. 22. Prophesie without loue, it is not respected: knowledge without loue, it is not approued: miracles without loue, they are not regarded: burning martyrdome without loue, it is as if it freezed: prayer without loue, it is reiected, Esa. 1. 15. yea it is abhominable, Prou. 28. 9. nay no lesse then abhomination it selfe to the Lord, Prou. 15. 8. And it is impious that a wicked man in thought or deed shall come to pray, as the vaine Hesi [...]d. lib. 1. [...]. Plat. & ex Plat. Cicer. lib. 2. de legib. heathen could obserue. This loue then is the fire which purified Abels offering, for want whereof putrified Cains oblation: this is it which so iudged between the cleane and vncleane, that whe [...] two were sacrificing at the altar, the one was receiued and the other refused. This is the sweet incense which perfumeth our sacrifice of praise and praying, and setteth them foorth as the incense, and the lifting vp of our hands as an euening sacrifice. This is the ointment & boxe of Spikenard which sweetneth the calues of our lips, and maketh them better then a bullocke that hath hornes and hoofes. This is the salt which like that in the Leuit. 2. 13. law must season our sacrifice, without which it is vnsauourie, Mark. 9. 49. and without this (like the Iewes in the Prophet Hos. 5. 6) we shal go with our sheepe and our bullockes (I meane our Heb. 13. 15. prayers the calues of our lippes, Hos. 14.) to seeke the Lord and shall not find him, for he will withdraw himselfe from vs: and though we stretch [Page 29] out our hands, he will hide his eyes from vs: & though we make many prayers, he will not heare, if our hands be Esa. 1. 15. full of bloud.

The reason whereof our Sauiour gaue the woman of Samaria: God which is a spirit, will be worshipped in spirit, and the houre cometh and now is (saith the Lord) when the true worshippers shall worship the Father in spirit and in truth, for euen such and none other requireth he to worship him, Ioh. 4. 24.

Whether then we offer the sacrifice of prayer or thanksgiuing, 1 Vse, exhorting to vniue before we pray in this must we lift vp pure hands without wrath, 1. Tim. 2. 8. and in that, out of one mouth must not proceed blessing of God, and cursing of our neighbour, Iam. 3. 16. For Eccles 34. 15 when one prayeth and another curseth, whose voice will the Lord heare? And indeed how canst thou aske God forgiuenesse of thy sins, when thou wilt not forgiue man his offences? How canst thou beg reconcilement with thy heauenly Father, when thou art not reconciled on earth to thy brother? How darest thou offer him a sacrifice of praise in those lips which are full of cursing and bitternesse? He will aske thee (saith Serm. 16. de verb. Dom. Austine) What hast thou here brought me? Offers munus tuum, & non es munus Dei, thou offerest me thy gift, and giuest not me thy selfe for an offering. Thou prayest against thy selfe, and through malice makest thy prayers frustrate before thou doest make them: they are sinne because not of faith; they are not of faith, because they wrought not through loue.

For if charitie be (as Serm. 24. in Cant. Bernard speaketh) quaedam anima fidei, as it were the soule of faith, or as the Iam. 2 26. Apostle more truly teacheth, spiritus fidei, the breath and pulse of faith, whereby we may feele if she be aliue, and see if the maid be not dead but sleepeth, surely the diuorce of these two which God hath so coupled together cannot be possible, but like Naomi and Ruth, they will liue and die together. And therefore if thy prayer be not of faith which worketh through loue, it doth but solemnize the funerall of thy faith, which thou before killedst through hatred. And as it was no maruell (saith that Father) if Cain slue his brother, who had killed his owne faith and brotherly loue before: so no wonder if God respected not his offering, whose person he for that cause despised, Quia etsi nec dum fratricida, [Page 30] iam tamen fideicidae te [...]ebatur, because though not yet he had killed his only brother, yet now had he slaine his owne faith, whose carcase and cation made his sacrifice stinke in the nostrils of the Almightie.

This then (saith Ser. 166. da Temp. Austine) is the bond of peace, which both clerickes and laickes must bring with their sacrifice, sine qua non suscipitur sacerdotis oratio, nec pl [...]bis oblario, without which neither the Priests prayer, nor the peoples praise is accepted with God. For seeing we must as well with one mind as one mouth praise and pray God the Father of Iesus Christ, Roman. 15. 6. surely vnlesse both (like those Apoc. 8. 3. odours which were the prayers of the Saints) be kindled with this heauenly fire, they cannot ascend to the Lord of hosts, neither thence will he smell a sweet sauour of rest. For as the Saints are said to praise God in choro, Psal. 149. that is, in vnitie of loue, as the Interlinear. in hunc Psalm. Glosse descants on it, and to sing praises vnto him with timbrell and harpe, in signe of concord and consort of loue, as Lyra harpes on those instruments of musicke: so must we with the elders, Apoc. 5. 8. when we offer vp these odours the prayers of the Saints, haue euery one his harpe, (which is a symbole of harmonie, as Comment. in Apoc. 5. 8. Aretius obserues) and sing with one consort and consent of spirits before our voice shall be heard, or our prayers get a blessing of the Lord. And therefore when the Psalmist exhorted euery Leuite in the temple to praise the Lord, Psal. 134. 1. 2. he tels them, the blessing of the Lord is not giuen vnto them therefore, till they all be one, vers. 3. The Lord blesse thee, not, the Lord blesse ye, but the Lord blesse thee out of Sion. Plures hortatur vt benedicant, & ipse vnum benedicit, saith Euerrat. in Psal. 133. 3. Austine, he exhorts many to blesse the Lord, and he blesseth not them till they all become one. Therefore came Christ to his disciples with a blessing of comfort, when on the sea they were rowing together, Mat. 14. 27. Therefore came he to his Apostles with a blessing of peace, when in vnitie they were assembled together, Ioh. 20. 19. Therefore sent he not them the holy Ghost, till with one accord they were gathered together, Act. 2. 1. Therefore filled he his Saints with the holy Ghost, when in one soule and one heart they conuersed together, Act. 4. 31. So true was his promise which [Page 31] he made to them all, Verily I say vnto you, that if two of you [...] shal with harmony agree in any thing vpon earth, whatsoeuer ye shall desire, it shall be giuen you, for where two or three are gathered in my name, there am I in the middest of them, Math. 18. 19. And so needful it is that before we do offer the calues of our lips to our God, we be first vnited and reconciled to our brother. Et quam diu illum placare non possumus, nescio an consequenter muner a nostra offeramus Deo, and so long as we cannot pacifie and appease him, I cannot tell (saith Coment. in Mat. 5. 24. Ierome) whether after we may offer our gifts of praise and prayer vnto God.

And if this sacrifice without precedent vnitie be not accepted, 2. vse, exhorting to charitie before we communicate. much lesse maist thou hope for acceptance of thy selfe, if when thou receiuest the bodie of the Lord thou be not first reconciled to thy brother. For if (like the factious Corinthians) when ye come together in the Church to receiue, there be dissentions among you, the Apostle tels you, this is not to eate the Lords body, but to eate of the bread and drinke of the cup vnworthily to your owne damnation, 1. Cor. 11. 29. Let a man therefore first examine himselfe of his brotherly loue and reconcilement; and till then not dare to eate of this bread and drinke of this cup.

We Val. Max. lib. 2. cap. 1. read that the ancient Romanes ordained a feast, wherat men at enmitie were recōciled: & if any iar was risen vp among them, apud sacra mensae tollebantur, the breach was made vp at that solemne feast by their friends, which therefore they termed Charistia. The Saints in the Apostolicall times (whether they learned it from Christs supper before the communion, or from the Apostles as most suppose) at their receiuing of the Lords Supper, had their feasts also, 1. Cor. 11. 21. which S. Iude termeth d Iude 2. [...], feasts of loue, and the faithfull continued them in the Primitiue Church, as the auncient Tertul. apollog. 39. aduers. Gent. Iust. Mart. ap. 2. Fathers obserue, wherein they ate their meate together with singlenesse of heart, that so they might examine their mutuall charitie when they receiued. Though we haue not those Agapas, yet haue we this great feast of loue, before which the Apostle requireth [...], brotherly loue, which we must examine before we eate of this bread [Page 32] and drinke of this c [...]p. 1. Cor. 11. 28. For if the Iewes might not eate the paschal Lamb, vnlesse their loines were first girded vp, their shooes on their feet, and their staues in their hands, Exod. 12. 11. much lesse may we eate of our Passeouer, which is 1. Cor. 5. 7. Christ sacrificed for vs, vnlesse our loines be first girded about with veritie, our feet shod with the Gospell of peace, and the sword of the spirit in our hands, Eph. 6. 14. And therefore let vs keepe this feast (saith Paul) not with old leauen, neither in the leauen of maliciousnesse and wickednesse, but with the vnleauened bread of sinceritie and truth, 1. Cor. 5. 8. as the Iewes while their feast lasted might eate none but bread vnleauened.

It is Salomons lesson to euery inuited guest at a carnal supper, Prou. 23. 1. When thou comest to eate with a Prince, consider diligently what is set before thee, or (as the Hebrew [...] will cary in Mercer. in Prou. 2. 31. Two motiues to examine our selues of charitie before the communion. both genders) quis & quid, consider who and what is set before thee. And indeed whether we consider the feast-maker himselfe, with whom we sit at this table as inuited guests: or his most precious body and bloud set before vs to our saluation if worthily, or to our damnation if vnworthily we receiue it; we had need to take heed to our foot when we enter into the house of God, that we put off our shooes and sandals, our iniuries and scandals, seeing the place whereon we stand is so holy ground. 1. The feastmaker.

And for the Prince with whom we eate, seeing he is King of kings, at whose messe we sit (saith Hom. 3. in Ephes. 2. Chrysostome) whereof euen the Angels are attendants, with what diligence should we consider him who is set before vs? If Ioseph durst not come being inuited of Pharao, till he had first shauen his head and changed his rayment, Gen. 41. 14. how dare we come to this supper of the Lambe, before we haue cut off excrementa malitiae, those i Iam. 1. 21. excrements or superfluitie of maliciousnesse, and Ephes. 4. 24. put on the new man of a wedding garment of charitie? And if Iaakobs sonnes did with such diligence addresse and make ready themselues, because at noone they should dine with Ioseph their princely brother, Gen. 43. how should we first prepare our selues, seeing we are to eate at the Lords table, who searcheth his guests if any want the wedding garment of Greg. hom. 38. in Euangel. loue? Mat. 22. 11. [Page 33] We know him that hath said:

— absentem qui rodit amicum,

Hanc mensam vetitam nouerit esse sibi.

He that back biteth his brother, shall not sit at my table. And Christ himselfe hath pronounced of such guests, They shall Luke 14. 24. not tast of my Supper. He will not take the childrens bread and cast it to whelps. He wil not giue these holy things to dogs, which returne to their vomite of rancor: nor cast these pearles before swine, which go againe with the sow to her wallowing in the mire. But as those dogs and these swine he excludes from the holy citie and supper of the Lambe, Apoc. 22. so from the holy communion and supper of the Lord, 1. Cor. 11. with that Noli me tangere of the Col. 2. 21. Apostle, touch not, tast not, handle not.

For albeit malicious Iudas he admitted to his former supper of the paschall lambe, Ioh. 13. 26. yet excluded he Iudas from this last supper of the Lambe of God, which was the banquet (as it were) of the former, & sent him out with this prohibition, That thou dost do quickly, v. 27. & as soone he had receiued the soppe Mat. 25. 23. dipped in the dish of the paschall lambe, [...], he went out immediatly, saith Iohn, vers. 30. before the supper of the sacrament: and though he was at supper with the Lord, non interfuit coenae, yet was he not at the Supper of the Lord, as Lib. 1. cap. 16. de cultu Dei externo, de caenae Dom. & cap. 19. in 4. precept. Zanchius sufficiently proueth. Or if he admitted Iudas to this table (as some suppose) yet accepit panem Domini, non panem Dominum saith Tract. 59 in Ioh. Euang. Austine, he receiued not the bread of life, but the bread of the Lord which he ate to his owne damnation, and after the soppe Satan entred into him, vers. 27.

Wherefore if the Lord would not talke at mount Sinai with the children of Israell, till first they had sanctified themselues, and washed their clothes, Exod. 19. 10. much lesse may we look for accesse to his owne table, if we be not sanctified through loue, but come to eate with vnwashen hands. And if for their eating of the paschall Lambe, they must first put away from their houses the Exod. 12. 15. leauen of bread: much more should we in keeping this fast of the true passeouer, purge out of our minds the old leauen of maliciousnesse, 1. Cor. 5. 7. And this we, rather then they that, because though by prescript he bid them eate [Page 34] theirs with soure herbes, Exod. 12. 8. yet vs by precept he forbids to eate ours with rootes of bitternesse, Heb. 12. 15. wherefore let all bitternesse, and anger, and wrath, crying and euill speaking be put from among you, with al malitiousnesse, Ephes. 4. 31.

Howbeit if the Princes person, at whose table we sit, we regard 2 The feast it selfe. not, but bring our leauen of malice to furnish out his table of vnleauened bread, and our viols of wrath to mixe his cup of saluation, as if we meant to drinke of the cup of the Lord and of that 1. Cor. 10. 21 cup of diuels; to be partakers of the Lords table and the table of diuels: yet should we at last consider what is set before vs, the body and bloud of this Lord, which like the 2. Sam. 6. 6. arke must not be touched with vnprepared hands. For seeing this supper is like that feast of reconcilement, Leuit. 23. 27. and a feast of charitie, surely we shold first be reconciled, and examine our selues therein before we eate of this bread and drinke of this cup. Yea sith as we eate of one loafe made of many grains, and drinke of one wine of many grapes: so we that are many are one bread and one bloud, because we are al partakers of one bread and one cup, 1. Cor. 10. 17. doubtlesse this communion of bread and wine should cause a common vnion of body and spirit, that we be all of one mouth and one mind. We Salust. coniurat. Catalin. & Florus lib. 4 ca. 1 reade of Cataline, that to make his conspirators of one wicked will and affection, he caused them all to drinke each to other goblets of wine mixed with mans bloud, that consanguinitie of one cup which nature had not giuen, might vnite their affections. And seeing contrariwise our Sauiour to make his followers of one mind and of one accord in the Lord, hath made them drinke of one cup of wine mystically mixed with no other but his owne bloud, saying, Mat. 26 27. Bibite ex hoc omnes, drinke ye al of this, this is my bloud of the new testament: surely, this cup of blessing wherby we are made drinke into one spirit, (1. Cor. 12.) shold more combine the hearts of Christians, then their cup of deadly wine did the hands of those conspirators.

But if not the communion of his bloud, which we come all to participate, can fore-vnite vs: yet seeing this new wine of the maister of the feast (who in this bloud of the grape giues vs [Page 35] the grape of his bloud to drinke, and keepes the good wine till last) must not be put into old vessels, Mat. 9. 17. into vncleansed bodies saith Serm. 11. in Psal. 118. lit. 11. vers. 3. Ambrose: 1. Thes 4. 4. let euery man know how to possesse his vessell in holines and honour, in charitie and loue, that no man oppresse or defraud his brother in any matter, but 2 Tim. 1. 21. first purge himselfe from the rust of malice and canker of enuie, that he may be a vessell not of wood or earth, but of gold and of siluer, a vessell vnto honour, sanctified and cleansed, meete and prepared for the bloud of the Lord. Let vs take this cup of his bloud with pure hands, without wrath, and not with hands full of bloud. Let vs put this new wine into new vessels, that so both may be preserued. Let no man dare to put it into old vessels, ne corpus scindatur & gratia fundatur saith Loco supracit. Ambrose, lest the vessel of his body breake, yea perish, and the wine of his grace be spilt. Experience may teach thee, sincerum est nisi vas quodcunque infundis, arescit: That vnlesse be scoured from rust and made cleane, whatsoeuer thou powrest in doth waxe soure and tasteth of the caske: and let truth perswade thee, that if thou powrest this wine into a rustie stomacke and cankred mind, it will turne to vineger, and be bitter in thy belly as the gall of Aspes, and the poison of Dagons. If thou vsest but a little of this wine with a stomacke to thy brother, and in such often infirmities of thy soule, it will proue like Deut. 32. 32. 33. the vine of Sodome and Gomorrha, as the grapes of gall, and the clusters thereof bitter to set thy teeth on edge. Wherefore lay apart all filthinesse and superfluitie of maliciousnesse, and receiue with meeknesse the word, the essentiall word to be grafted in you, which is able to saue your soules. And if there be any of the generation of vipers, vnder whose tongue is the poyson of Aspes, and in his heart the gall of Dragons, let him first cast vp his malice, lest he poyson this drinke to his owne destruction: let him imitate the serpent (saith Tom. 3. lib. 1. haeres. 37. Epiphanius and Tom. 1. de modo benè viuend. ser. 28. de commun. Bernard) which when she comes to drinke of the riuer, Non accipit secum venenum, sed in latibulo relinquit, brings not her poison with her, but leaues it behind her in her hole, lest infecting her drinke she interfect her selfe. Proinde & ipsi hoc miremur, saith Epiphanius, let vs also in this be wise as serpents, vt quando ad sacram Ecclesiam, aut ad preces, aut [Page 36] ad mysteria venerimus, malitiam & inimicitiam in cogitationibus nostris ne feramus: That when we come to the Sermon or to prayers, or to receiue these mysteries of bread and wine, we bring not our malice and hatred in our breasts. Let vs examine our loue, and cast vp our malice before we drinke of this cuppe, lest by vnworthie receiuing we poison the wine, and drinke our owne damnation. For as the corporall meate and drinke (saith a Chrysostom. [...]om. 3. homil de prodit. Juda. Father) if it find a stomacke, opplet aduersis humoribus, with raw and indigested humors, hindreth more the concoction of those crudities, and hurteth both their digestions: so this spirituall repast of bread and wine, if it find a mind fraught with hatred and malice, it will more hinder the health of his soule, and hasten the death of his body. Witnesse those factious and malitious Corinths, who did eate this supper with an humerous stomacke toward their brethren, and [...] saith Paul: For this very cause many are weake, and sicke among you, and many sleepe in their graues, 1. Cor. 11. 30. Wherefore before thou comest to this fountaine, that is, to the communion of the bodie and bloud of Christ, imitate the serpent saith Bernard, and cast vp thy poison, that is, thy hatred, thy anger, thy malice, thy enuie, thy euill will, and thy hurtfull thoughts from thy heart, lest thou come to eate and drinke thy damnation. Onely let vs be rather innocent as doues, then wise as serpents, to resume our former poison, lest if, once hauing escaped from this filthinesse of the world, we be yet entangled therein againe and ouercome, the latter end with vs be worse then the beginning. 2. Pet. 2.

Wherein it is to be feared, that as Plus reip. gene [...]d. pracept. Themistocles and Aristides so often as they went Ambassadours, or to leade an armie together: Inimicitiam in finibus patriae deposuerunt, reuersi (que) domum, cam resumpserunt, Laid downe their mutuall hatred in the borders of the countrie, and left their enmitie behind them til they came home, and then resumed their old grudge againe: so many when they go with their brother to the supper of the Lord, leaue their malice and hatred at home, or perchance at the Churches doore, and when they come out, with the serpent resume their poison againe, with the dogge returne to their [Page 37] vomite, and with the sow that washed, to their wallowing in the mire.

But let such reuolters and leauers of their first loue know, that Ferus lib. 2. in Math. 12. 45. Stella in. Luc. 1 [...] 26. as a relapse in corporall diseases is most dangerous, so this of the soule is so desperate, vt si relabantur, that if they fall backe againe and returne to their vomite, it is impossible they should be restored by repentance, Heb. 6. 6. seeing they crucifie againe to themselues the Sonne of God, and make a mocke of him in this Supper. For if we thus sinne willingly after we haue receiued the knowledge of the truth, we tread vnder foot the Sonne of God, and count the blood of the Testament as an vnholy thing, wherewith we were sanctified; and then there remaineth no more sacrifice for sinnes, but a feareful looking for of iudgement, and violent fire, which shall deuoure the aduersaries of of God and their brethren. Heb. [...]0. 26.

Wherefore as Iohn 5. 14. Christ when he had healed him that had bene sicke eight and thirtie yeares, like a good Phisitian prescribed him a diet for feare of relapse: so when thou hast cast vp thy malitiam seculi (as the Prophet cals it) thy long and inueterate malice before the communion, keepe a good diet, and a good stomack for digestion of any wrong, least thou fall back againe. Behold, thou art made whole, sinne no more, least a worse thing come vnto thee.

The vncleane spirit of malice is now gone out of thee, man, take heed, if after the sop Satan reenter into thee, if at his returne to his house he find it emptie, without the loue of thy neighbour, swept Are [...]. [...]. in Math. 12. 441 from faith, hope and charitie, and garnished with hypocriticall colour of good will, then will he bring with him seuen other spirits worse then himselfe, which will enter in and dwell there; and the end of that man is worse then the [...] ginning, k Marke 14. 15. Mat. 12. 45.

But thou (beloued brother) like that good host in the Gospell, shew thou thy Sauiour the vpper chamber of thy heart, trimmed and prepared for his body, for this is the lodging where he will eate the Passeouer with his Disciples. And seeing thou art not worthy he should come vnder the roofe of thy mouth, take heed least thy mouth eate vnworthily. Let vs open [Page 38] this gate, that the King of glorie may enter in. Let vs sweepe and garnish this house (saith Ser. 1 [...]5. de Temp [...]re. Austine) for the receiuing the Lords body: let vs adorne it with diuers floures of Christian vertues. ‘Let vs fill all the house with sweet and precious ointments of chastitie, with the incense of loue and compunction, with the balme of beneuolence, and the sweet perfume of charitie, Ʋt tam beatus hospes nitido delectatus hospitio, stabilem a [...] perpetuam in nobis factat mansionem, that so blessed a guest delighted with his neate and sweet lodging, may abide with vs for euer, and say, Here will I dwell, for I haue a delight therein.’ And as Math. 27. 59. 60. Ioseph put Christs body in a new sepulcher, and wrapt it not onely in cleane clothes, but in linnen, nay in a syndone, which is the finest and purest linnen: so let vs put his glorified body in new hearts, in pure minds, which are pure from the blood of al men. And if there hath bin any iarre betwixt vs and our brother, let vs at least follow V [...]l. Max. lib. 4. cap. 2. Scipio and Tiberius Gracchus, Qui ad cuius mensa sacra odio dissidentes venerant, ab ea & amicitia & affinitate iuncti discesserunt: let vs at this table bury all our hatred that it neuer rise againe, otherwise like Iudas we receiue not his body to life, but his bread to damnation: neither find we the body of the Lord, but like Iohn 20. 6. 7. them light vpon the napkin and clothes wherein it was wrapped. Go thy way then, and first, first be reconciled before thou come to offer thy gift. So much of the intermission of sacrifice till thou be reconciled first.

The third generall point, is a commission or ioyning of two, 3. general part: commission. Di [...]ision. Be reconciled to thy brother. VVherein we may obserue both an act of Reconciliation, and the partie, with our brother.

First touching this act; as there is (saith Ser. 2. de pao [...] ad frat [...]n erem [...]. Austine) pax oris, operis Be reconciled. & linguae, a peace of tongue, hand and heart: so when that peace is broken, there must be (saith that Ser. 9 ad frat. in er [...]m [...]. Father) a triple reconcilement, Ʋerbo, facto & animo, in word, in worke and in will. And therefore our Sauiour to his precedent diuision of a threefold breach, by anger in the mind, disdaine in the gesture, and reuiling in the tongue, vers. 22. proportioneth a triple reconcilement, and paralele agreement, in tongue, hand and heart, all three implicitely wrapped in this [...]pso reconc [...]li [...] vocabul [...]. one word of reconcilement, [Page 39] saith Com. in Math. 5. 24. Musculus vers. 29. but by more equall correspondence (as I thinke) intended and implied in the words [...], if he hath ought against thee, that is, saith Oper. imper. [...]om. 111. in Mat. 5. 23. Chrysostome, when he is angry with thee in hart, or saith to thee Raca, grieuing thee by gesture, or calleth thee foole, vexing thee in speech: if he hath [...] any of these three against thee, be thou reconciled [...] according to each of these three: and therefore that Ibid. Father meting out a iust portion of reconcilement to the proportion of the offence, counter poiseth both with this equalitie and aequilibrium, Qualis praecessit offensio, talis debet sequi reconciliatio, wherein was the offence, therein should be the reconcilement. If (saith Jbid. he) thou hast offended him in thought, be reconciled in thought: if thou hast offended him in words, be reconciled in words: if thou hast hurt him in deeds, pacifie him by deeds. Yea our Sauior himselfe hauing censured a threefold breach, in heart, behauior, Triple reconcilement. and speech with our brethren, vers. 22. not onely by analogie inferreth a correspondent agreement in my text, when▪ he saith Be reconciled, as out of Chrysostome & Musculus I haue shewed: but explicitely proportioneth a three-fold reconcilement to these three, vers. 44. first as a Priest, the peace and reconcilement of the heart, Loue your enemies. Secondly as a Prophet, the peace and agreement of the tongue, Blesse them that curse you. Thirdly as a King, peace and reconciliation in workes, Do good to them that hate you. The beloued Disciple, an Euangelist in his Gospell, an Apostle in his Epistles, and a Prophet in his Apocalyps, prescribeth from his masters breast this trinitie of vnity, 1. Iohn 3. 18. Let vs not loue in word or tongue onely, but in workes and in truth from the heart. And all these three of necessitie here must be meant, seeing friendship requireth beneuolence of the heart, beneficence of the hand, and concord of the tongue, as our Arist. lib. 9. 8. th [...]. cap. 4. master of moralitie teacheth from the oracle of reason. Wherfore treading in the steps of our blessed Sauiour, his holy Apostle, the grauest auncient Fathers, our soundest moderne interpreters, in the way of truth and naturall reason, giue me leaue (without censure of Eccles. 19. 24. that fine subtilty, but vnrighteous wresting of the law) to note here, and hereafter handle a triple reconciliation, and that in the order and methode of Saint Iohn, first [Page 40] verball, secondly reall, thirdly intentionall reconcilement.

For the first Ʋerbapacis, words of peace must we giue our offensiue 1. Reconcilement verball. or offended brother, to moue and winne him to concord: our speech must be gracious alway, and poudred with salt, Col. 4. 6. and like that word 2. Cor. 5. 19. 20. of reconciliation, beseech and pray our enemies for Christs sake to be reconciled, as before in the dismission, Go thy way, and tell him his fault, I haue at large declared.

Thus Abraham hauing not the law written in tables of stone, but in the fleshly tables of his hart, did by grace the things of the law, and shewed the effect of this law written in his heart: for when such brawling and debate was risen betwixt his and Lots heard-men about grasing and pasture, that their maister Lot (like our quarelling Gentles) counting his seruants supposed iniury his owne indignitie, began to be inflamed; Abraham that blessed peace-maker comes to him like the Doue with an Oliue branch of peace in his mouth, Gen. 13. Let there be (I pray thee) no strife betweene me and thee, neither betweene mine heardmen and thine heard-men, for we are brethren. Is not the whole land before thee? If thou wilt take the left hand, then I wil go to the right: or if thou wilt go to the right hand, then I will take the left. He Chrys. hom. 33. in Gen. 13. 8. saith not, What stirre is this my Nephew? ‘Dare thy seruants or any of thy houshold open their mouth or mutter against me and my substance? Do they not remember how farre they are inferiour to vs? Whence hast thou so great abundance? was it not from my care and prouision? VVho made thee thus eminent and glorious among men? did not I, who was to thee in stead of all? I was a father to thee in all things, and doest thou thus requite my seruice and charges? Did I for this hope alwayes take thee for my companion in my iourney? Be it so that nothing which I haue done for thee come into thy mind, oughtest thou not at leastwise to honour my crowne of age, and reuerence my hoary haires?’ No, Abraham saith none of these things, saith Chrysostome, but parleth for peace with words of meeknesse and speeches of pacification. And although Lot (as a Philo lib. 1 de Abraham [...]. Iew noteth) was Amicus suspectae fidei, no constant but a wauering friend, who often Contemptim & superbè. proudly and disdainefully vsed Abraham, yet see [Page 41] (saith Chrysostome) how with faire words he intreates his agreement; and prayeth him be reconciled. Let there be no strife I pray thee betweene me and thee, neither betweene my heardmen & thine. Amputauit fibiam discordiae, ne contagium so reperet, saith Lib. 1. ad. [...]. [...]rde. cap. 3. Ambrose, he crusheth the serpent in the head, lest it creepe and bring in the taile: he letteth not the roote of bitternesse spring vp and trouble them, lest many therewith be defiled. And if intreatie will not perswade refractarie Lot, yet see what reasons he vrgeth to induce him to concord: We are brethren, saith he, brethren in the flesh, and kinsfolkes by bloud, brethren in the spirit and consorts in religion, in the midst of a naughtie and crooked nation, for yet the Canaanites and Perizzites dwell in this land, whose dissentions our discord will vnite, whose idolatrie this staining of our religion will aduantage, and cause these wicked nations to blaspheme the God of Abraham. And if this inducement cannot draw, yet see with what a strong motiue he haleth him to vnity, as with a threefold cord. Is not the whole land before thee? take which hand of my inheritance thou wilt chuse: and thus pacificis verbis with peaceable words he would decide the controuersie, and end the former strife, saith Philo.

This was the precept of God to Laban toward his offensiue shepheard, Gen. 31. 1 [...]. Take heede that thou speake not to Iaakob ought saue good: and therefore Vers. 44. he said vnto him, Come and let vs make a couenant of peace, I and thou, which may be a witnesse betweene me and thee. This was Iaakobs practise to his brother Esau who sought his life, for he spake vnto him mildly by the mouth of his Gen. 32. 18. 19 20. seruants, and submissiuely by his Gen. 33. owne. Let me find grace in the eyes of my Lord, for I haue seene thy face as though I had seen the face of God. And by these meanes he accepted him, and was reconciled.

For indeed a soft answer putteth away wrath, saith Salomon, The reason of the doctrine. Prou. 15. 1. or (as with Ierome most reade it) breaketh wrath. A Metaphor (me thinkes) borrowed from two in a combat: wherein he compareth a soft answer to a soft buckler of a subtill champion, which accepting the blow into it selfe, so breaketh the weapon, that the aduersarie giueth ouer. For a Prince ( Prou. 25. 15. saith [Page 42] he) is p [...]c [...]ified by [...], and a soft tongue breaketh the [...]oner, as [...] doth the f [...]ce of a stone that as thrown against it. When the Ephramites contended with G [...]deou for not calling them to [...]arre against the M [...]di [...]nites, he gaue them this soft answer, that Vers. 2. he preferred their exploits so farre aboue his owne, as the gl [...]ing of grapes of Ephraim was better then the vintage of Abi [...]ner. And when he had spoken these words (saith the Vers. 3. t [...]xt) their wrathfull spirits abated toward him. For as there is curatie lingua, a cure that the tongue caust do on its patient, Prou. 15. 4. so [...], saith an old Erasm chil. 3. c [...]nt. 1. adag. 100 Poet: Faire language is a Phisition for the disease of anger, which is impatient, as that towne-Clearke of Ephesus, Ille regit dictis animos & pectora mulcet, with his soft answer appeased the rage of those seditious Citizens, Act. 19. [...]5.

Which doctrine of verball reconcilement, as Christ straightly 2 Vses of this doctrine. prescribes it, and the faithfull haue offectually practised it: so may it yeeld vs two of the 2. Tim. 3. 16. Scriptures vse [...]: one of instruction, to vse words of peace to winne our brethren. Another of reprehension, to deterre vs from words of hatred to wound our brethren. In application of which medicines, if I powre in more wine of reproofe into old festred sores, as a biting corasiue to eate vp the dead, then oyle of exhortation into bleeding wounds, as a lenitiue to supple the liuing flesh, the 1. Cor. 4 21. Apostles practise may warrant my doing, who came to exhort Rom 15. 14. obedient Romaines with the Vers 30. spirit of meeknesse, and came to the Gal. 3. 1. foolish Galatians with a rod, and prepared a rod for the f [...]les, backe, as the Wiseman speaketh. His charge to 2. Tim. 4 2. Tinnibit may discharge me of censure, if I exhort the priuate sinner, and rebuke them that sin openly, that the rest may feare. The Act. 2. 3. clouen tongues may apologize me, if with Vers 37. 38. Peter I sing not of mercie alone, but of iudgement also. The Heb. 4. 12. two eaged sword may defend me, if I vse its double edge of August. lib. 20 de [...]. Dei, cap. 21. & in Ap [...]c. 1. 16. both Testaments to mourne with the law, as well as to pipe with the Gospell: if I vse its double edge to cut Chrysostem. ho [...]ul. 26. in Matth 10. off either the sinne or the sinner; as it is also two edged, because it Aquin. in. [...]eb. 4. 12. reformeth the will, as well as informeth the vnderstanding. Wherefore let none thinke I make my selfe a trespasser, and breake downe by reproofe, the things which before I builded by exhortation: [Page 43] if with Ier. [...] Ieremy I build and breake downe, plant and plucke vp. For as the repairer of that breach in Ierusalems wall, had a trowell in one hand to build, and a sword in the other to cut downe all resistance, Neh. 4. 17. so the restorer of the breach of peace among the liuing stones of Ierusalem aboue, must both exhort with wholesome doctrine, and rebuke the gaine-sayers and all gaine-doers too, Tit. 1. 9. 1. Vse, exhorting either partie to reconcile his brother with gentle speeches.

This doctrine then (beloued in Christ Iesus) may first lesson vs frō Christs precept and Abrahams practise, to intreat peace with our offending brother: which better we shall effect, ‘if we insult not ouer his offence (saith Lib. de frat. amore. Plutarch) with speeches of reproch or aggrauation of the wrong, but in pitie and commiseration of his person, lessen and extenuate his offence, by imputing it to folly rather then contempt: to necessitie of offending rather then to obstinacie of the offender: and to perturbation rather then wilfull malice and maleuolence.’ If he hath slandered, backbited, railed or spoken euill of thee, saith Lib. 2 d [...] ira cap. 23. Seneca, thinke whether thou hast not done so before, remember how thou hast spoken euill of many; and the same is Salomons aduise: Giue not thine heart to all the words that men speake, for oftentimes also thine heart knoweth that thou likewise hast spoken euill of others, Eccles. 7. 23. 24. ‘Let vs thinke (saith that graue Philosopher) that some do not iniure vs, but requite our wrong, and (as it were) make restitution. Others do it prone and propense therunto: some ignorantly: and those that do it wittingly and willingly were by vs forced thereunto: either he slipt through vrbanitie and pleasantnesse of iesting, or he said this not to harme vs, but because he could not effect his purpose without our repulse.’ Who so would thus retire into himselfe, how iust occasion of offence his tongue hath giuen to others, should quicken and extenuate his offenders speeches, and giue him verba remissionis, words of forgiuenesse, which is indeed the word of reconciliation.

This word of remission our Sauiour thought the best meanes Offended to forgiue. to winne him from discord, and therefore commaunds thee to forgiue him his offence if he do repent, Luk. 17. 3. forbearing one another, and forgiuing one another: if any man haue a quarrel [Page 44] to another, Col. 3. 13. And albeit mans corrupt nature requireth a par pari in his recompence; an eye for an eye, a tooth for a tooth, and saith like S [...]nio, in the T [...]. Adol. [...]. 2. si [...]. 2. Comedie, Neque tac verbis solnes vnquam quod mihi re malefecoris: I will not take thy payment of good words, for thy debt of euill deeds. Yet should we not (saith an Plut. de fr [...]. [...]. heathen) thus neglect the offender, nor reiect his intreatie: but as we offending do anteuertere deprecatione iram, preuent wrath by deprecation: so should we offended deprecationem danda venia, anticipate their intreatie by giuing the pardon of their offence. When Iaakobs children had loaded their brother with reproches and iniuries, at their peccaui, it repenteth vs, he forgaue them, and spake kindly vnto them, Gen. 50. 21. We [...]. in o [...] vi [...]a. [...]. 27 reade of Iulius Caesar, though an heathen and an Emperour, that he neuer conceiued so great displeasure and priuie grudge against mans speeches, which vpon offered occasion he would not willingly lay away: for when Caius Caluus after his infamous Epigrammes against him, made sute by his friends for his friendship againe, vltrò ac prior ad cum scripsit, of his owne accord he first wrote to him for reconcilement. Yea when Catullus the virulent Poet, who diffamed him with some opprobrious verses, came to make him satisfaction, adhibuit coenae, he bad him to supper, and would not forsake his fathers Inne wherein he was wont to lodge. And when S [...]l. lib. 5. exemp. cap. 3. Caius Memmius his professed enemy, whose bitter inuectiues he answered, stood to be Consul, suffragator extitit, he gaue him his voice to be Consul. Go then to heathenish Caesar thou Christian, learn [...] & consider his waies, who hauing no guide of the sanctifying spirit, nor gouernor of grace, forgot yet, & forgaue his detractors, their ignominious libels, bitter inuectiues, slaunderous railings and reuilings. Shall a wild Oliue tree growing vpon the barren mounts of Gilboa and nature, where neither dew of the spirit, nor raine of grace falleth, beare such fruite: and shalt not thou, a greene oliue tree in the house of God, planted beside the waters of comfort, bring foorth this fruite of the spirit?

And as when thou art offended, thou must winne him with Offender to confesse. that word of reconcilement, I forgiue thee: so must thou when thou art offensiue woo him with that speech of submission, I [Page 45] confesse vnto thee: or else with Dauid when thou labourest for peace, and speakest to him thereof, he will prepare vnto battel, that thou shalt not winne thy brother. A brother offended (saith Salomon) is harder to winne then a strong citie, and their contentions are like the bar of a pallace which cannot be broken off. Wofull examples, as of Iaakob and Esau, Isaac and Isma [...]l, Eteocles and Polynices, Charephon and Chaerecrates, and many other both ciuill and spirituall brethren, manifest this truth of the Wiseman. ‘The Plut. d [...] Pra [...]. a [...]er. heathen man yeelds a reason, because great and weightie must needs be the causes which dissipate and loose so neare coniunction, whence their breach becomes irreconcilable. For as things (saith he) compact and ioyned, though the glue be melted, may againe be recombined and knit together: but a bodily substance which nature hath vnited, if it be cleft can hardly be glued together, and be reioyned: so amity which vse hath contracted, after breach may easily be reintegrated: but brethren which are most neare vnited in body or corporation, if they be rent asunder can hardly be reconciled, nor more recouered, then an hand cut off, or an eye plucked out.’

Neuerthelesse if thou come with this peccaui and confession in thy mouth, brotherly loue (as a Greg. N [...] de per. orat. 2. Father resembles it) is like the gra [...]e or cience of a tree, which though it be plucked off from the stocke, may be afterward ingrafted and beare fruite againe. Therefore when scandall is giuen, sends our Sauiour the stumbling blocke to his brother with this peccaus in his mouth, It repenteth me, Luke 17. 4. And as the Lord would haue all offenders to be penitentiaries, so his Apostle confessors to their brethren, Iames 5. 16. Acknowledge your faults one to another.

And although Quidam insultant instant (que) submissis (as Lib. 3. de Na. cap. 9. Seneca speaketh) some base natures insult and tread on them who lye prostrate at their feete for their fauour: yet quosdam preces vincunt (as he noteth) good dispositions are ouercome with intreatie of forgiuenesse; and like their heauenly father 1. Kin. 21. taking notice of their submission, will say, Seest thou how he is humbled before me? because he submitteth himselfe before me, I will accept him. Iosephs brethren who had sold him, came to [Page 46] their brother with Forgiue now we pray thee [...]respass [...] of thy seruants, and he was appeased, Gen. 50. 17. Rebellious 2. Sam. 19. 19 Shimei who cursed Dauid, came to him with a prostrate confession▪ Let not my Lord (saith he) impute wickednesse vnto me, nor remember the thing that thy seruant did wickedly, that the King shold take it to hart, for thy seruant knoweth that I haue done amisse, and he forgaue him. Yea the vaine heathens haue suckt these iuices from the teates of nature. When Antilochus in Illad. lib. 23. Homer had incensed M [...]n [...]laus, and through some contention prouoked his displeasure; by submission of person, and confession of offence he recouered his former fauor: I will yeeld to thee Men [...]laus, saith he, [...], for I am farre thy iunior and inferior person, [...], and thou my elder and my better, thou knowest the temeritie of youth and what be the faults of yong men. And with these words of submission be so appeased his fury, that Me [...]elaus yeelded vnto him, and confessed (saith the Poet) that Antilochus had ouercome his rage, and done that which no Grecian could haue done but he. And thus euen the worst natures, like the vnrighteous Iudge, with importunitie may be wonne.

But alas, how many of vs come short of Iosephs brethren, nay wicked Shimei, and thinke it disgrace to acknowledge our faults, but either apologize them through pride, or extenuate them through shame? Surely they shall be our iudges: and if we come short of this heathenish pagan Antilochus, Nostri causa doloris erit, he shall rise vp in iudgement and condemne vs at the last day.

‘How many (saith Homil 40. Austine) haue offended their brethren, and will not acknowledge their faults, nor say Forgiue me? Non crubu [...]runt peccare, & crubescunt rogart: non crubescunt de iniquitate, & cruboscunt de humilitate: they blush not to offend them, and yet are ashamed to craue pardon: they blush not at iniquitie, and yet are ashamed of humilitie. But I say to all men and women (saith he) small and great, laicks and clerickes, if ye shall find that ye haue spoken that which ye should not haue spoken, confesse your fault, aske forgiuenesse of your brethren, do it, be not ashamed to beg pardon.’ But as Agamemnon in [Page 47] Iliad. lib. 19. Homer, excusing himselfe laid all his iarre with Achilles on Ate, [...], I am not the cause or author of this garboile (saith he) but Ate; [...], which wrongeth al men: so many that are nocent and offensiue, translate the crime from themselues by deniall, and impute to the innocent and harmelesse: worse herein then that Grecian captaine, that whereas he made but Ate the euill spirit the cause of that discord, they say like 1. King. 18. Ahab it is à [...]e, it is thou my brother that troublest Israell, when it is themselues and their fathers house: and thus make they their brother the kindler of that fire, whereof themselues were the coale and bellowes to inflame. Which men, as they rather wound then winne their brethren; so may such virulent 2. Vse. tongues here iustly be reprooued, which cruelly, disdainefully, and dispitefully speaking against the righteous, condemne the innocent blood. Dauid was pestered with the hissing of such serpents, Psal. 109. 1. Hold not my tong O God, for the mouth of the wicked and the mouth of the deceitfull is opened vpon me: they haue spoken against me with a lying tongue: they compassed me about also with words of hatred, and fought against me without a cause. For my friendship they were mine enemies, they haue rewarded me euill for good, and hatred for my good will. Iob had his part of such friends, Iob. 19. 2. 3. How long will ye ve [...]ce my soule, and torment me with words? Ye haue now ten times reproched me, and are not ashamed: ye are impudent toward me. chap. 16. [...]. They haue opened their mouthes vpon me, and smitten me on the cheeke with reproch: they gather themselues together against me. Ier. 18. 1 [...]. Ieremie felt as much of their virulencie: Come let vs imagine some deuice against Ieremy: come and let vs smite him with the tongue, and let vs not giue heed to any of his words. Christ himselfe could not escape the scourge of their tongue: Iohn 7. 20. Thou hast a diuell. In reprehension of which men, suffer me first to set downe a description of them; then a 1. their description. proscription for them: and lastly a prescription against them and their bi [...]ing tongues. Ieremy points them out by archers: O that 1. by Archers. I had in the wildernesse a cottage of way-faring men, that I might leaue my people and go from them, for they be all adulterers, and an assembly of rebels, For they haue bent their tongue like a bow for lies, their tongue is as an arrow shot out, Ier. 9. 2. 3. 8. [Page 48] Dauid sets downe all the weapons of their warfare, Psal. 37. 14. The wicked haue drawne their sword, and haue beat their bow to cast downe the poore and needy, and to slay such as be vpright in conuersation. It is worth much obseruance, how the holy Ghost here resembleth their tongue both to a sword and a bow, as Psalm. 57. 5. & Psal. 64. 3. elsewhere he often doth. The Ieremy. 46. 9. Lydians weapon of offence was a sword, and the Lybians was a bow: but these Gods archers (as Iob. 16. 13. Iob calleth them) or rather the diuels archers (as [...]. 3. in Psal. 36. Origen termes them) like that king of Israell (2. King. 6. 22) fight gladio & arcu, with the sword and with the bow: Arcu eminus sanciant absentes, gladio cominus vulnerās praesentes, saith a writer: He that is neare (as the Ezek. 6. 12. Prophet speakes) shall fall by their sword, and he that is farre off shall die by their pestilent arrow. As Dauid here paints them, so hauing bene the but and marke of their aime, he points them out Psal. 11. 2. Ecce, L [...]e the wicked bend their bow, and make ready their arrowes within the quiuer, that they may secretly shoote at the vpright in heart. Which metaphor and allegorie Origen fitly thus expounds: the bow (saith he) is their tongue, the arrowes are their intents and deuices, or (as Dauid expounds it) bitter words, and the quiuer is their heart: Ʋe [...]e [...]at is grauida sagittis, full of poisoned shafts. They draw their arrowes of bitter words out of the quiuer of their heart (for Mat. 12. 34. out of the abundance of their heart their mouth speaketh, and Math. 15. 18. those things which proceed out of the mouth come from the heart) and they shoote them out with their tongue, which they bend vp to wound their brethren: yea they aime them so cunningly, that not like 1. Sam. 20. 20. Ionathan they shoot at thrice three arrowes on either side and misse the marke; but like Z [...]sim. lib. 2. in fine vid. Menelaus Colonel of the Armenian archers, they can [...], at one loose shoot oft three arrowes, and hit three men at once. And so long as there is a Caine in Adams house, a Char [...] in Noes family, a Dethan in Moses pollicie, and an Absolom in Dauids house, so long will they shoote out their arrowes, euen bitter words, feathered with swift reuenge, and headed with wildfire of contention. For as God (saith L [...]co supracia. Origen) did set his bow in the clouds for a signe and couenant of peace, that such deluge should be no more, but such stormie tempest should hereafter surcease, [Page 49] Gen. 9. 13. 16. so contrariwise the diuell hath set his bow in these Iud. 1 [...]. cloudes without water, ‘to suscitate and stirre vp tempests, to trouble serenitie and calmenesse in the soule of others, to discomfite peace, to make garboiles and warre, to raise vp whirlwinds and storms: and such clouds are caried about with a tempest, to whom the blacke darkenesse is reserued for euer, 2. Pet. 2. 17.’ For when thou seest one passionibus agitatum, tossed of contrarie winds, and caried headlong in his passions, that he roue and raue with his tongue: Doubt not (saith that Father) but that the diuell hath bent that mans tong for his bow, and shooteth out for his arrowes that mans bitter words to hit them which are true of heart. And their virulent arrowes were lesse poisonous, if onely in secret as our Psal. 11. [...]. English readeth, [...] as the 70. translate, in obscura luna, as Austine with others render it: if onely they shot their arrowes at the darknes of the Moone and eclipse of the Church: but seeing as archers shoote at the white in a but, so they shoot at the Apoc. 4. 4. white raiment of the Elders, of Vide. Are [...]. [...] Apec. 3. 4. whom the Lord himselfe hath said: They shall walke with me in white, for they are worthie, Apoc. 3. 4. Seeing they shoote at the vertue and innocencie of their brethren, at the Psal. 11. [...]. vpright in heart, at the Psal. 37. 14. vpright in conuersation, at the Psal. 64 [...] innocent in soule, (as Dauid who was their white complained) surely as the bow in these cloudes is opposite and against the Sunne, so like that foole who shot his arrowes against the Sunne, they do but shoote against the sunne of righteousnesse. Such Iun. in Gen. 49. 23. Isti iaculaeteres costinendo ad eum velut seopum perd [...]re eum [...] nati sun [...]. archers shot against Ioseph as at a white, whome they meant to hit and strike dead. The archers grieued him, and shot against him, and hateth him, saith old Iaakob, Gen. 49. 23. Those archers were his brethren, saith In hunc loc [...]. Abulensis, euen his owne brethren, saith Homil. 67. in Gen. 49. 23. Chrysost [...]me, who conspiring together against him, accused him with ioynt consent to their Father, grieued him, shot against him, and hated him; they grieued him iniuria operis: they shot against him blasphemia oris: and they hated him inuidia cordis, saith Hugo: with iniurie of the hand, blasphemie of the tongue, and malice of the heart. But his bow abode strong, and the armes of his hands were strengthened by the hands of the mightie God of Iaakob, saith his father, vers. 24.

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This indeed i [...] [...] vnderstood of Iosoph [...] brethren, saith Lyr [...], but mystically must be meant of other insolent yong men, who vexe with their tongues any who is not like to themselues: young men indeed and children in vnderstanding, but in malitiousnesse of ripe yeares (as 1. Cor. 14. [...]0. the Apostle count [...] their age) whose tongue in preaching peace and glad tidings, is like the Gen. 9. 13. 16. rainebow without an arrow and chosen sh [...]: the bend of their bow like the arch of that, (as Zauch. lib. 3. de oper. err [...]. [...]ap. 3. one obserues) is then turned from vs, their quiuer is then emptie and their tongue starts aside like a broken bow; but like the children of Ephtaim, carying bowes in the day of battell and contention: L [...] the [...] they hand their bow (saith Dauid,) and make readie their arrowes within the quiuet, that secretly they may hit them which are vpright in heart, to smite the bird while she singeth of peace; and like that fouler in the fable, to wound the Eagle with that shaft which was feathered with her owne quill. Dauid the sweet finger of Israell, vnlesse he would flie away to the mountaines and be at rest, could not escape the holts of these fooles, but when like the Nightingale he sung sweetly of peace, then they bent their bow and made readie their arrowes within the quiuer to shoote at this vpright in heart: When he spake to them of peace, they prepared themselues vnto battell, Psal. 120. 7. Ieremy when he preached conuersion, and prayed for their rebellions, these bow-men of Belial bent vp their bow, and shot out their arrowes, euen bitter words: Come and let vs imagine so [...] ▪ deuice against Ieremie, come and let vs smite him with the tongue, and let vs not giue heed [...] to any of his words, Ier. 18. 18. Stephen when he preached peace to the stif-necked Iewes, they had bent and drawne it so farre, that they brake their bow: their hearts [...] [...] & Ac [...] 1. 54. burst for anger, saith By dogges. S. Luke, and they could not shoote an arrow of bitter words: but g [...]ashed at him with their teeth, and threw bow, quiuer and all at this bird, they ranne vpon him all at once. Thus the bird while she singeth of peace, is smitten by these archers, which then prepare themselues to battell.

Sometime the holy Ghost compareth them to dogs, Psal. 22 16. Many dogs are come about me, saith Dauid. Who are these dogs saith Austine, but they qui canine more latrant, nihil illis fit [Page 15] & l [...]trant: who had nought done to them, and yet barke at their brother? Quid fecit cani transiens via [...] [...]? tamen tatrat: what hurt did he the dogge which did but go on his way? and yet he barkes at the passenger? It may seeme indeed an vncouth name for them, and they will aske me as did Hazael, 2. King. 8. Am I a dogge that I should do this thing? howbeit seeing with 2. Sam. 16. Shimei they barke at a Dauid, and with that Cinicke snarle at euery man, they may be tearmed with the one conuiciorum c [...]n [...]s, and with the other be called a dead dogge. For as we Plin. noc. hist. lib. y cap. 2. reade of some monsters in Scythia, which though they haue mans feature beneath, yet hauing canina capita, heads like dogs, whose speech is no other but barking, may truly be tearmed dogges. So we reade in the Psalmes, that although Dauids reuilers were men in shape that could talke, Psal. 59. 7. yet he saith they barked like dogs, vers. 6. And thus indeed, they grin like a dogge as did Psal. 52. Doeg against Dauid. Like the dogge they Cauina litera iram indicat. I at their brethren with that snarler in the Terent. Adel. Act. 2. Se [...]. 1. Comedie:

Vah, quibus illum lacerarem modis?

Sublimem medium arripere
 [...], & capite primum in terram statuerem:

Adolescenti ipsi eriperem oculos: post hac praecipitem darem,

Caeteros ruerem, agerem, raperem, tunderem, & proster­nerem.

Thus they who dare not imbrue their hands, (for law and statute binds them) yet die their tongues (for they are their owne, and who is Lord ouer them) in the bloud of their brethren. I wish that as these dumbe dogs cannot barke against the wolfe, Esa. 56. so they could not snarle at the sheepe neither.

Sometime the holy Ghost likeneth them to the raging sea, 3. By the raging sea. ( Esa. 57. 20.) which cannot rest, whose waters cast vp mire and dirt. They should be indeed aequor, euen a calme as naturally is the sea: but when anger (as Lib. de ira De [...], cap. 5. Lactantius noteth) falleth vpon their minds, like that boisterous wind in the first of Ionah, it causeth a mightie tempest, it raiseth the waues, and altereth the whole state of these men, the eyes they waxe fierce, the mouth it trembleth, the tongue it faltereth, the teeth they gnash, and like that sea which wrought and was troublous, neither could be [Page 52] calmed by any prayer till Ionas was cast out. More implacably in this raging then that, that if Ionas were cast out of the shippe to the mercie of these raging waues.

If one with Ruff. Eccles. hist. Iob. 2. cap. 9. N [...]zianzene, who because at Constantinople he laboured more aboundantly then they all, ‘ glo [...]am subsequnta est inuidia was enuied for his paines, and vrged by proscriptions to gi [...]e ouer his place. If for my sake (saith he) this tempest is vpon you, take me and cast me into the sea, so shall it be calme [...]to you.’ If he were cast out into the sea, it wold not cease from her raging, but her waters would cast vp mire and dirt, and these raging waues of the sea (the Iud. 13. Apostle there baptiseth them with that name) would still fome out their owne shame. For as one waue thrusts away his fellow, vndâque expellitur vnda, and cast [...] his mire and dirt vpon the next: so these would sp [...]e their fome one vpon another, if they wanted a rocke whereon to beate and disgorge it. And therefore as Plutarch in his booke De capienda ex inimicis vtilitate, aduiseth such raging waters to keep still some enemies, on whom they may disgorge their cholericke affections, lest for want of other vessels, they cast vpon their friends: So politickly wise was his counsell, who like Plutarch. de capiend. ex ini [...]c. vtilit. & reip. gerend. pracept. & AElian. var. hist. lib. 14. cap 25. Onomademus in the sedition at Chios, aduised his fellowes of the stronger part, that they should not expell all their aduersaries of the other faction, alioqui periculum feret, ne omnibus amicis sublatis, cum amicis ipsis extiturae essent controuersiae: Else I feare (saith he) if we haue no enemies to wreake on, we wreake one vpon another, and fall out by the eares among our selues. O that these raging waues would remember how much they mire themselues, while they cast vp their dirt vpon another. For though the sea raging in a tempest casteth vp mire and dirt, yet here i [...] the difference (saith Di [...]l. de ira [...]ohib. Plutarch) Mare tunc purgatur, the sea is then purged of her froth, which is sp [...]ma maris, the fome and scumme, the spuing and spittle of the sea: but the heart when it raging with wrath casteth her stomacke of dirtie speeches, [...] dicentis primum conspurcant, saith he, False testimonies, slaunders, reuiling and backbiting, these coming out of the hart within through the mouth, first defile a man, Mark. 7. 23. and fome out first their owne shame, Iud. 13.

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Thus in my triple description, these archers bolt out their arrowes at their brethrens name: thus the tongue of these dogs is red through the same: thus these raging waues fome out their owne shame.

Whose proscription that I may in briefe proclaime, let me 2 their pr [...]scription. shew these archers Gods arrow of vengeance, stemd with iudgment, and feathered with swift destruction. God shall suddenly shoote at them with a swift arrow (saith Dauid) that they shall be wounded, Psal. 64. 7. Their sword shall go through their owne heart, their bow shall be broken, and their arrowes shal be rooted out.

These dogs that cast vp their rancor, and returne to their vomite, that barke like a dog, and gnash their teeth at their brethren, shall be without the holy citie, Apoc. 22. 15. Mat. 8. 1 [...]. where is nothing but howling and gnashing of teeth.

These raging waues that cannot rest, as they haue no internal, nor will haue externall, so shall they haue no eternall peace and rest: Esai. 57. [...]1. There is no peace to the wicked, saith my God. In tossing their brethren, they do but throw them on the rocke which is higher then themselues, as Psal. 61. [...] Dauid speaketh, and beate themselues on the rocke Christ Iesus, on which seeing they dash, it will breake them in peeces, Math. 21. 44.

And thou innocent Doue, whosoeuer art smitten with these 3. our prescription against these. archers, that I may giue thee a prescription against their deadly arrowes. When they whet their tongue like a sword, to slash in thy presence, and slice thy good name, keepe thou thy mouth (like Dauid) with a bridle, while these vngodly are in thy sight. Put vp thy sword into his sheath, and suffer them thus farre. Their tongue is indeed a sharpe sword, Psalme 57. 4. and cutteth like a sharpe razor, saith Dauid of Doegs tongue, Psal. 52. 2. Howbeit it shall but cut off thy haire and superfluous excrements, saith E [...]orra [...]. in Psal. 51. Austine, and perchance thy Iames 1. 3 [...]. excrementa malitiae, the excrements and superfluitie of maliciousnesse. Doeg was but Dauids barber to top off his crest and luxuriant lockes, when he meant to cut his throate with this razor. Yea it shaued the head himselfe, Et te caluum factura est, saith that Father, and it shall but cut thee on Caluary with thy Christ.

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Or if these archers bend vp their bow, to shoot at thee far off 1. archers. By suffering thē in thine absence with their arrowes, euen bitter words: Ctyp [...] p [...]ti [...] frange [...]agitt as contume [...], prabe sc [...]tum conscientiae contragladium linguae, is Serm. 40. de modo bene [...]. Bernards aduice: for this take the complete armour of God for thine armor of defence, take the brestplace of righteousnesse against the sword of their tongue; the helmet of saluation, and the shield of faith, and a good conscience, wherewith you may quench all the fiery darts of these wicked, as Hom. 3. in Psa. 36. Origen well applies it. ‘Reiect the reproches of offered contumelies, saith Serm. 42. de modo b [...]ne [...]. Bernard, by despising them conquer the rebukes of mockers, by dissembling them contemne the errors of detractors, though euery one irritate thee, though he incite thee, though he exasperate, though he insult, though he raile and reuile, though he accuse falsly, though he prouoke thee to strife, though he challenge thee to quarrell, though he belch forth scoffing and taunts, though he iniury and wrong thee, though he loade thee with reproches,’ T [...] si [...]e, [...] ta [...]e, [...] dissimula, [...] contemne, [...] non loquaris, Holde thy tongue, keepe silence, speake not, be dambe with Psalme 39. [...]. Dauid, keepe thy mouth bridled while those vngodly are in thy sight, Ʋt capistro fren [...]tis a [...]entium ho [...]um ignorantium, that with thy bit and bridle thou mayst hold the mouthes of these horse and mule (which haue no vnderstanding) least thy fall vpon thee. Away then with Zophars retaliation; Iob 11. 1. Should not the multitude of words be answered? should men hold their peace at thy lies? and when thou mockest others, should none make thee ashamed? No, no. Thy Sauiour chargeth thee to hold thy peace at their lies, or if to speake, to blesse them that curse thee, Math. 5. 44. A graue Se [...]. ad Seren. cap. 19. Philosopher, euen he can tell thee, ‘that though these archers shoot out their arrowes, yet a wise man will beare contumel [...]es, reproachfull speeches, ignominies, and other disgraces as the clamour and shout of enemies, and will endure bittter words as shafts shot at randon, rustling without wounding about thy helmet and head-peece; yea will stoutly sustaine iniuries, as wounds, some in the armes, and some stucke in his breast, without deiection.’ [...]m. de Dauide & Saul. Chrysostome in this point giues thee a Christian resolution: ‘Some body hath slaundred thee, or railed on thine offence: this, if he said truly, [Page 55] correct; but if falsly, deride: if thou art conscious and guiltie of his imputations, repent: if thou art not, contemne it.’ Nay neither contemne nor deride it, but be glad and reioyce when men causl [...]sly reuile thee, and say all manner of euill aginst thee falsly, for great in heauen is thy reward, Mathew 9. 11.

Or if these hawling Shimeis snarle and barke at thy good name, contumelious words (saith a Ierom. prelog. super Mich. Father) must be heard as 2. Dogs. the barking of curres which are not regarded. Thou must dialogue with thy selfe in Lib de Re [...] for [...]it. Seneca his Soliloquio, and put on his resolution. Men speake euill of thee, but euil men. It would grieue me if Marcus Cato, if wise Laelius, if the other Cato, if either Scipio should speake so of me.

Now to be disliked of euill men, is to be praised, their words 1. By not m [...] king them. want credit, where the guiltie condemne. ‘Men speake euill of thee: it would grieue me if they did this from iudgement, but now they do it of spleene. Men speake euill of thee, they cannot speake well of any. They do it, not that I deserue it, but that which is their custome: for some kind of dogs haue it naturall, that not so much of curstnesse as of custome they barke at passengers.’ And indeed the chiefe, if not onely way to make them giue ouer, is to take no notice of their barking, nor regard their baying. For as Li. 28 hist nat, c. 8. & l. 26. c. [...]. Plinie obserueth them, who weare a tongue vnder their foote, Non latrari à canibus, that they are not barked at by dogs: so the best meanes to stop their mouthes also, is Linguam sub pede habere, to tread their tongue vnder foote, or not giue heed to all words that men speake, as Salomon aduiseth, Eccles. 7. 23. And therfore wisely did that Doroth. ser. 7. d [...] accus. & re [...] Father, who contemning all their railings, said, I vse my selfe toward these, as trauellers do at bawling curres. For it is not conuenient (saith Lib. 3. de Ir [...]. Seneca) to heare all that men say. ‘Let many iniuries and reproches passe vs, most whereof he receiues not that taketh no notice of them. For who so is inquisitiue what is said of him in priuate, he who searcheth out malignant speeches, though spoken in secret, disquieteth and ve [...]eth his owne soule.’ And therefore Senec. ib 2. [...] Ira. cap. 23. Caesar did wisely, when hauing in that ciuill garboile intercepted a packet of letters written to Pompey from his fauorites, brake them not open, but burnt them immediatly. And though he could moderate [Page 56] his wrath, and in sobrietie be angrie at his followers, Malui [...] tamen non poss [...], faith mine author, yet wold he not know a cause that he might be angrie. When one had vnwares hit Cato in the bath, and came after to aske him forgiuenesse, I remember not (quoth he) that I was struck: Melius putauit non agnoscere quàm ignoscere, Ibid cap. 32. saith▪ the same author. It was not without mysterie (as some obserue) that our Sauiour when he should be Math. 27. spitted on, buffetted and reuiled, wold be blindfold before, that as man he might not know his smiter and reuiler, least with Act. 23. Paul he might be prouoked to reply, as after he did when he beheld his smiter, Iohn 18. Lessoning vs (it may be) to blindfold the eyes of our vnderstanding when we are smitten with the toong, and be as stockes and images at reproch, which though they be railed on and reuiled by their enemies of imagery, yet haue eares and heare not, noses and smell not, hands and reuenge not, feet and are not swift to shed blood, no nor so much as flow to wrath, neither is there any breath in their mouth to reply, Psal. 115. Dauid was as deafe and dumbe at reproch as any of these were, Psa. 38. 12, 13. They that seek after my life lay snares: and they that go about to do me euill, talke wicked things all day long: but I was as deafe (saith he) and he ard not, and as one dumbe, which doth not open his mouth: I was as a man that heareth not, and in whose mouth are no reproofes. They talked wicked things of him, not once, but all day long: and this innocent Do [...]e was so wise as a Serpent, that he stopped his eares, and refused to heare the voice of these blasphemous in chaunters, charmed they neuer so skilfully. For both he was deafe at their reproches▪ and as one that heard not the tale-bearer, who raiseth contention among br [...]thren, Pro [...]er. 6. 19. Teaching vs thereby, that not onely we our selues be deafe at reuilings, but also neither heare it from the talebearer, without whom strife ceaseth, as without wood the fire is quenched, Prouerb. 26. 20. And indeed seeing a Prouer. 16. 2 [...] Tale-bearer maketh diuision among Princes, and (as the Greeke interpreter reades it) [...], diuides friends themselues, we should not be talehearers, like kans (as Bion called them) which are caried vp and downe by the eares whithersoeuer their informer lusteth, nor take information from our intelligencers [Page 57] and Abish [...]s, of the barking of these Shimeis and dead dogs: for as they are forbid to walke about with tales among the people, Le [...]is. 19. 16. so are we aduised by wisedome, Eccles. 28. 13. to abhorre the tale-bearer and double tongued, for such haue destroyed many that were at peace; and who so hearkneth vnto it, shall neuer find rest, and neuer dwell quietly. Which the rather we should do, because when thus hucksterlike we take our notice at second hand, the reporters tongue proues oft that secunda lingua (as some reade it) and addeth more then the first did relate. And therfore I wish that our tale-bearers, who neuer receiue a voice which they do not resound, would like the Ouid. Me [...] eccho, that true teltale, either carry nothing but what they heard, extremave verba remittant, or extenuate reproches by an halfe relation. I wish these pratlers and busi-bodies in other mens matters, which like those 1. Tim. 5 13. women in Ephesus, being idle, go from house to house speaking things which are not conuenient, would follow Monica Saint Austins mother, ‘who (as he Lib. 9. Confess. cap. 9. confesseth) was such a peace-maker among disagreers, that when she heard many most bitter things spoken of the one partie in the absence of the other, nihil alteri de altera proderet, wold not disclose a word of the one side to the other, but that which might help their reconcilement. But we (as there he addeth) not onely carry speeches of angrie men to their enemies, but adde to their sayings some roote of bitternesse, which putteth death in the pot.’ Whereas we should not onely not stirre vp mens hatred by relation of truth, nor augment it by that word, which as wood increaseth the flame, but striue to extinguish it by welspeaking. And howsoeuer these informers, which like spies are sent out to note the weaknesse of the land, bring vs of the fruite thereof in their mouthes: yet should our eare, which trieth words as the mouth tasteth meate, be stopped at their report, with that of the Apostle, Touch not▪ tast not, handle not: or if we giue eare, yet giue not our mind to all words that men speake against vs, Eccles. 7. 23.

Wherefore let vs not (if but the hemme of our good name be touched) looke backe in wrath, and aske our informers Quis me tetigis? who hath touched me behind my back? least if there [Page 58] be no feare of God before our eares, Satan open our throates as sepulchers to send out Ephes. 4. 29. that [...], rotten speech, and stinking breath, which is a signe of inward corruption, and that our inward parts are very wickednesse. Least he tip our tongues with deceit to misconster; least he put the poison of Aspes vnder our lips to reuile; least he fill our mouthes full of cursing and bitternesse to reproch, and make our feet swift to shed blood. And thus taking no notice by our owne eares or others tongues, we shall stop the mouthes of these barkers, and be stayed our selues from answering a foole to his folly, and barking againe.

A second prescript or counterpoison against their virulent 2. Not suspecting them. tongues, may be this, if we be not too suspitious of their baying at vs.

The cause of wrath indeed and toong-warre, is opinio iniurio (saith Lib. 2. de J [...]a cap. 22 Seneca) conceit of iniury, when too credulous we apply mens propositions in grosse, and in our consciences assume what they proposed in generall: yea eftsoones from very iesture and laughing, as Ibid. cap. 23. [...] he noteth, (so censuring, a phisiognomist is a suspitious conscience) we interprete worse then their words in charitable construction might import.

When the men of Syria were at feud with the Romaines, they sent them but these foure letters by an Herald, S. P. Q. R. which in too much suspition of defiance they misconstrued, Syris populis quis resistet? who will resist the people of Syria? And answering them backe with the same characters, S. P. Q. R. too credulously they mis-expounded, Senatus populus que Romanus, the Senate and people of Rome. Which letters the Romaines after that conquest ingrauing as an embleme of triumph in the forefront of their Temple for all to reade, a traueller reading them without vnderstanding, and asking what they meant; one of the citizens expounded them by this question, Sancte Petre quare rides? Saint Peter why do you laugh? And answered the foolish question backward with as wise an answer: Rideo quia Papa sum: I laugh because I am a Pope. Thus wittie malice in the Syrians and Romaines from not significancie collecteth enmitie, charitie in either (which thinketh not euill) might haue expounded, Sapiens populus quaerit, [Page 59] [...], VVise men seeke strength by vnitie. Thus the credulous straunger from darknesse of letters conceiued falshood thereby. Charitie (which reioyceth not in iniquitie, but in the truth) might with Bede haue interpreted them, Stultus populus quaerit Romam, Foolish people seeke to Rome. And indeed, as sores and vlcers are grieued not onely at a light touch, but euen suspitione & dubio tactus, with suspition and feare of being touched: ‘so (saith Lib. 3. de Ir [...]. cap. 10. Seneca) an exulcerate mind with misconceit of touching, is often aggrieued so farre, that euen a salutation, an epistle, a letter, a speech, and a question hath prouoked them to enmitie. And as small letters offend bad eyes,’ so least words, saith Dial. de [...]ra co [...]ib. Plutarch, I may say a Raca, yea an if and an and, or a no of contradiction, will grieue vncircumcised ea [...]es. Our eares are like Mice and Emmets, at which if one point but the finger, and offer but to touch them, they turne their mouthes to bite vs: Imbecilla se laedi putant si tanguntur: Silly things (saith Senec lib. 2. de Ira. cap. 34. he) they thinke themselues hurt if they be but touched. A fault taxed by the Apostle in the wicked Gentils, who were full [...], Rom. 1. 29. which the Arist. l. 2. R [...] ▪ Philosopher defines [...], to take al things in the euil part, as our English translatiō wel rendreth it. With which sinister affectiō Plutarch bitterly brandeth Herodotus in his book, entitled [...], of Herodotus taking all things amisse. And I feare I may not only brand with Plutarch, but condemne with Paul, some wicked Gentiles, that are as he calleth them ful of his Paronomasiaes, [...] and [...] & [...] & [...] and [...]: so haue they their minds opplete & gorged with this humor also: Et suspitiosi omnia ad contumeliam accipiunt, as he speaketh in the Teren [...]. A [...]el [...]. Comedie, being too mistrust full and suspitious, take all things in the euill part▪ like Sene ad Ser [...]. cap. 18. Caius the humanist, Qui omnia contumelias putabat, who thought euery word was spoken to his disgrace: Et fuit sicut ferendarum impa [...]iens, ita faciendar [...]m cupidissimus, and was as vnwilling to beare as forbeare reproches. The Apostle cals this suspitiones malas, euill r 1. Tim. 6. 4. surmises of corrupt minds, which when mens tongues like bels giue an indefinite and not significant sound, imagine them [...]o speake and meane whatsoeuer their guistie conscience frame [...] [Page 60] in their s [...]sie, and whispereth in the eure strange warriers are their lusts, fighting in their members, which when the trumpet giues an vnocrtaine sound, prepare their selues to battell. VVherefore seeing (as Lib. 2. de Ira. cap. 24. So [...]ca truly auouched) credulitie breedeth so much euill, ‘his aduice is heauenly, suspition and coniecture, those two falcissima irritamenta, most false incitements of anger, must as roots of bitternesse be weeded out of the ground of the heart: He saluted me not kindly, he brake off talke abruptly, he in [...]ited not me to supper, his countenance seemed auerse, or he touched me darkly in his allusion; thus suspition neuer wants an argument of enmitie. Simplicitate op [...] est & benigna eorum aestimatione, here the Doues simplicitie is better then the Serpents subtiltie: here to be simple without vnderstanding is learned ignorance: here charitie must censure, which beleeueth all things to be well meant, and thinketh not euill of an euill intent: for if thou truly be magn [...]nimous, thou wilt neuer iudge that contumely is offered thee: thou wilt [...]y of thine enemie, He hath not hurt me, but onely had a mind to harme me.’ And this is true magnanimitie, saith Lib. 3. de Ira. cap. 25. Seneca, Non sentire se percussum, to say wisely with that foole in the 23. of Prouerbs, They haue strucken me, but I was not sicke: they haue beaten me, but I felt it not: or as Plu [...]. de Ira [...]. Diogenes answered his informers of some that derided him, I am not derided. VVe [...]. [...]. 2. de ira. cap. 24. supra [...]. must beleeue no report, but from our eyes relation, seeing our eares like false aduertisers do oft mis informe: and when our suspition proues vaine, let vs chide our credulitie: so our charitie beleeuing all things well meant, shall not be credulous to thinke euill: and so enduring all things of our foes, shall not be prouoked to anger, 1. C [...] [...]ith. 13.

Howbeit if their barking be so clamorous, as if thou woldst not, the very stones in the wall would heare; and so notorious, 3. By suffering them. that if thou didst not, the beame in the house would reply: the third way saith [...] Ira. [...]. Plutarch, is peaceably to bridle thy mouth, and quietly compose thine affections, when thou perceiuest foming anger like the falling sicknesse to fall vpon them. Suffer the euill man patiently saith Paul, as Christ and his seruants in patience possessed their soules, with a meeke spirit, when their enemies [Page 61] were possessed with an euill spirit of wrath, which cryed out vpon them, Idem ibid. Socrates when he was reuiled, was wont to slake and remit his voice, and smiling with his countenance, mildly to behold them. ‘ Antigonus when he ouerheard his owne souldiers r [...]ile on him neare his tent and pauilion: Good Lord (quoth [...]e) will ye not get ye further off and speake against vs?’ Seue [...]. lib 3. de ira, cap. 38. Cat [...] when he was pleading, and Zentulus had cast his stomack and vttered his mind in his face, onely wiped it with a napkin: And I will auouch before all this companie, Lentulus (saith he) that they are deceiued who deny thee to haue a mouth. Shall I say with the Iam. 5. 10. Apostle: Take, my brethren, the Prophets, nay if we take but these heathen for an example of long patience, we may count them blessed that indure. O remember 2. Sa [...] 16. Dauids patience of Shimei his cursing: Let him alone, for the Lord hath hidden him curse Dauid.

But such Adders poison (saist thou) is vnder their lippes, that as Plu [...]. de ira cohib serpents inflame them with heate, whom they bite with the tongue: so Iam. 3. 6. their tongue being set on hell fire, will set on fire the course of nature: and thou complainedst with Psal. 39. 3. Dauid, that though long thou hast bene dumbe and kept silence, yet it is now paine and griefe vnto thee, thy heart is hote within thee, and when the fire kindled thou spakest with thy tongue. Indeed the tongue is fire, and an vnruly beast which no man can tame: behold how great a matter this little fire kindleth: Paruum est & magna cupit (as Tom. 1. de inter Dom. cap. 61. Bernard speaketh of the heart as little a member) vix ad vnius milui refectionem sufficere posset, & totus mu [...]dus [...]i non sufficit: It is but a little member, and yet boas [...]eth of great things, saith Iames, it would not serue a crow for her breakefast, and yet is it no lesse then a world of iniquitie. Therewith rightly blesse we God, and therewith vnrighteously curse we men. It is grande malum aut grande bonum, non habet medium, saith Comment. in Psal. 119. Ierome: No meane it brooketh, but death or life are in the power of the tongue, Prou. 18. 21.

And therefore when Amasis the Egyptian king requested [...] to reserue the best and worst peece of the sacrifice which he slue, linguam [...]stulit, he tooke the tongue of the beast, saith In [...]. 7. s [...]. [...]: as the seruant in Aesops apologues, being commanded [Page 62] by his maister Xanthus to buy the best and worst flesh in the shambles, linguas solas emit, he onely bought tongues, saith the Author. So true is that of Salomon: A wholesome tongue is as a tree of life, but the frowardnesse thereof is like the breath of the wind, Prou. 15. 4. Neuerthelesse this raw peece of flesh which offendeth so many queasie stomackes, thou must with Christ and his members digest through the heate of his spirit, and thy warmth of loue which endureth all things, 1. Cor. 13. 7. We must smile at their reproches, saith Ad Serenum cap. 11. Seneca; and Cap. 12. as we suffer children to nick-name and mis-call vs, yea to spit in our face, so should we tolerate all reuilers, though they spit their poison in our eares: or as ye suffer fooles and ideots to least and play vpon you, so should ye suffer these fooles gladly, because that ye are wise, 2. Cor. 11. 19. Cap. 13. for who will be angrie at a mad man? who will take in euill part the reproches and reuilings of a man in his feuer? The mind and affection should a wise man (saith Seneca) carrie toward his impatients outrage, which Phisitions beare to their raging patients, whose vnhonest parts, if need be, they disdaine not to handle, whose basest parts they willingly view, and whose railing and reuiling they patiently endure. Yea a wise man (saith Cap. 14. he) if by faire words he cannot pacifie his reuiler, contumeliatorem tanquam acrem canem obiecto cibo leniet, will like our Sauiour giue this for a soppe to appease his wrath, and giue the dogge a loafe to stoppe his mouth, as Aeneas in the Virgil. lib. 6. [...]. fiction

Melle soporatam & medicatam frugibus [...]ssam

Obijcit.—

Did cast Cerberus the helhound a sweet morsell, that he might not barke against him: For they will go to and fro in the euening, they will grinne like dogges, and go about the citie, they will runne here and there for meate, and grudge if they be not satisfied, Psalm. 59. And thus if either thou take no notice of these Doegs, of these Shimeis, and dead dogs that reuile: or if obseruing their currish custome to barke at all passengers, thou be not credulous to suspect they baule at thee; or if too suspitious, thou yet beare reproch, and striue to mitigate their woodnesse, thou shalt not be bitten with the tongues of mad dogges; or if bitten, [Page 63] yet shalt thou not ru [...]ne mad thy selfe to bite againe. And seeing as there is the worme Plin. hist n [...] lib. 29 cap. 5. Lytta vnder the tongue of some curres, which vnlesse it be taken off will make them runne mad: so vnder their toung is vngodlinesse and wrong, (as Dauid Psal. 10. 7. speaketh) which vnlesse if be taken out, will make them runne mad, and bite euen their owne domestickes. Pray with Dauid in that place, vers. 15. that he who is curator linguae, the healer of the tongue, would in mercie worme them, and take away their Lytta: Take away their vngodlinesse and thou shalt find none.

Thirdly and lastly, though these raging waues of the sea cast 3 Raging se [...]. vp mire and dirt, euen those fiue rockes of offence, and stones to stumble at, (as Sain [...] Tomb 4 lib. 4. de amic [...]. cap. 13 Austine cals them) Reuiling, Nick-name, Swelling, Reuelation of faults, and priuie detractions: though the tongue of these wels without water, like a Iam. 3. 10. 11. fountaine send out salt and bitter water, Exod. 15. 23. waters of Marah and Meribah, Cap. 17. 7. bitternesse and contention, yet let thy well of liuing water send out sweet and wholesome water into these saltish waues, to sweeten their bitternesse, and not like noisome riuers, which to purge out their filthinesse, emptie themselues into the sea, and replenishing it with mire and dirt, make it more rage, and fome out it owne shame. ‘It was diuellish counsell of Lib decap. ex [...]. vt [...]l. Plutarch, that he shall exceedingly benefite himselfe, who emptying and powring out these turbulent affections of brawling, scolding, reuiling, wreaking, fretting, fuming, and chafing, on his enemies, doth so purge himselfe of these bitter waters, and making his foes as channels and gut [...]ces to conuey them away, and as sinks to receiue them, and deriue them away from his friends, associates, and familiars. Isti enim in inimicos insumpti praui affectus, minùs molesti erunt amicis▪ for these filthie affections (saith he) being exhaust and spent vpon our foes, will be lesse noisome to our friends. He gaue better aduice before, if he had not forgot it: That it is better to bestow our best affections on our aduersaries: for being accustomed to do right to them, we shall neuer deale vniustly with our friends. No, no, (beloued Christian) as it is good in a feauer, so much better in anger, to haue a soft, smooth, and render tongue: for the tongue of ague-sicke men, if it be distempered with heate and fu [...]ie, with blacknes, signum [Page 64] est melum non causa, it is onely an euill signe, and not the cause of internall inflammation,’ saith Plu [...]. di [...] [...] ira [...]. Plutarch: but the tongue of angrie and raging men is both an euill signe that they are set on fire of hell, and will be the cause that they shall be set in fire of hell. Let these waues then and waters of contradiction coole thy tongue, and wash away its filth: Audisti conuitium, ventu [...] est: iratus es, fluctus est: Thou hast heard a reproch, it is a wind: thou art angrie, that is a waue, saith Serm. 3 in Festo Pasch. & Serm. 3. in fest. Epoph. Austine. The wind therfore storming, and the waue tossing, thy ship like that of the disciples Mat. 8. is in ieopardie of wracke, and readie to make shipwracke of faith and a good conscience. ‘And why so? saith that Father: because Christ within thee is asleepe, awake him vp therefore, stirre vp his gift that is in thee:’ and crie, Maister saue, for we perish. These raging waues shall but coole thy concupiscence, like Iordan wash away thy leprosie, and heale thy infirmities like the poole of Bethesda: with Israell thou shalt safely passe thorough the middest of them, and the wicked with Pharao shall be drowned in those waues, thorough which they persecute and pursue thee.

They may dash into thy boate and fill it full, that thou maiest be like to perish, but they shall not swallow vp nor deuoure thee: for thy head is still aboue these waters, and though the waues of the sea rage horribly, yet the Lord that dwelleth on high is mightier, saith Dauid, Psal. 93. 4. yea thine owne head shall be aboue these waues, swell they neuer so much: as Dauid did assure him: He shall set me vp vpon a rocke, and now shall he lift vp mine head aboue mine aduersaries round about me, Psal. 27. 6. Onely like the disciples Mark. [...]. 41. call on him who being alone the true Aeolus, can more then he commaund the winds and waues of the sea, and they obey him: he will rebuke the wind, and say to these raging waues:

Tantâne vos generis tenuit fiducia vestri?

Iam c
 [...]lum terram
 
(que) meo sine numine venti

Miscere, & tantas audetis tollere fluctus?

Peace and bestill, and so will there be a great calme: for he Psal. only stilleth the raging of the sea and the noise of his waues, and the madnesse of his people. Howsoeuer it be these waues heare not [Page 65] his voice, nor will cease from their raging: yet as the disciples in their shippe rowed through the waues of Genezareth with a contrarie wind, Mark. 6. 48. so must we in this shippe saile through these raging waues with that contrary breath, 1. Pet. 3 9. Not rendring rebuke for rebuke, but contrariwise, blesse. Christ the Pilot and maister of the shippe hath charged all passengers bound for heauen, to saile with this contrarie wind: Blesse them that curse you, and pray for them that hurt you and persecute you, Luk. 6. 28. Et quam id sanctè praecepit, tam integre ser [...]auit, saith a Sal [...]. lib. 3. exemp. cap. [...]. Writer: His word and his worke like mercie and truth met together; his praecept and his practise like righteousnesse and peace kissed each other. For when the Iewes cryed [...]. [...]. [...] Crucifige, he cryed [...] 3 [...]. Ignosce. O wonder (saith [...] [...] pas. D [...]. Bernard) Iud [...]i clam [...]nt, crucifige, ille conclamat, ignosce: ò charitas patiens sed & compations: The Iewes cry, crucifie him, and he outcries, Father pardon them: ô patient and compassionate loue! Being beaten with rods crowned with thornes, pierced with nailes, nayled to the crosse filled with reproches, vnmindfull of all his grie [...]es, he prayeth for his persecutors. This Lambe of God as a sheepe was dumbe before his shearer, coram tondentem? yea coram occidente obmutuit, not onely before his shearer, but euen before his slayer and butcher was he dumbe, saith Homil. [...] la [...]d. v [...]gin. Bernard. When he was thus vilified and reuiled, he reuiled not againe: when he thus suffered he threatened not, but committed it to him that iudgeth righteously, saith his Apostle, 1. Pet. 2. 23. And see what he committed to that righteous Iudge: Father forgiue them, for they know not what they do. O loue of God passing all vnderstanding! He now hung vpon the crosse compassed with his mortall enemies, destitute of his owne friends, mocked with taunts, loaded with obloquies: now readie to giue vp the last gaspe, and yet as vnmindfull of himselfe and mindfull of his foes, he prayeth for them: he complained he was forsaken of his Father, and he forsakes not his enemies: he was crucified by them, and he intreateth his Father for them: he saw their treason, and he excused it by their ignorance: he felt their deadly hate, and he sued for their pardon. O loue! strong as death: ô heate of loue! cruell as the graue, which neuer had enough of tortures, which neuer [Page 66] said Ho, but still cryed, Giue, giue. The bloud indeed of Christ (saith Lib. 13. moral. cap 21. Gregorie) is well said by the Heb. 12. 24. Apostle to speake better things then that of Abel: for the bloud of Abel Gen. 4. 10. called for vengeance, but the bloud of Iesus for forgiuenesse: Father forgiue them. Here is an example for thee thou tossed with waues: ‘ Exemplum sume vnicum atque omnium praestantissimum:’ Take the most excellent and onely example, which if a man rightly obserue saith Loco supracitat. Sabellicus, he may become far more like God himselfe then a man: He shall be perfect as his heauenly Father is perfect, Mat. 5. 48. He hath left vs an example, [...]. 1. Pet. 2. [...]. 1. a copie to write our alphabet and Christs-crosse rowes after, that we should follow his steps, when we are reuiled, not to reuile againe. For how small are our sufferings of rebuke in comparison of his passions of reproch, saith Lib de conflict. vit. & virt. cap 9. Austine? He willingly sustained reuilings, derisions, contumelies, buffets, spittings, scourges, thornes, yea the ignominious crosses and we miserable wretches to our confusion and shame of face, are wearied and faint with one word, ‘we are with one word of reproch cast downe and deiected.’ Seeing then that his name was like oyntment of loue powred out, Cant. 1. 2. which blasphemies, reproches and reuilings those dead flies could not cause to stinke, nor putrifie the oyntment of this Apothecarie, as Loco supracit. Bernard out of Eccles. 10. 1. Salomon alludeth: let vs runne in the sauour of this oyntment powred out on our head, and running downe to the skirts of his clothing, and lowest members of his bodie. Let vs be followers of God as deare children, and walke in loue, euen as Christ hath loued vs, who when he was reuiled, reuiled not againe.

Thou wilt say perhaps, How can I do this, which the Lord could do? But marke (saith Serm. 170. de Temp. Austine) who did it, euen thy Sauiour as he was man: and remember where he performed it, euen vpon the crosse, in midst of all his torments and reproches, where he shewed himselfe like a citie on an hill for al to behold as an example of humilitie, in blessing their blasphemers. He could haue prayed for them in silence, sed tis non haberes exemplum, but thou then shouldst not haue had an example. Neuerthelesse if thou canst not learne of thy Lord who was humble and meeke, yet imitate Stephen thy fellow-seruant, who saith [Page 67] thee in Paules words: Be ye followers of me, as I am of Christ: whom when the stif-necked Iewes [...] stoned triplici lapidatione, with a triple stoning: with stonie Vers. 5 [...]. hearts which burst for anger: with stonie mouthes, which 5 [...]. gnashed at him with their teeth: and with 5 [...]. stonie hands which rained showers of stones vpon him, as Austine speaketh; yet he 60. prayed for them, Lord lay not this sin to their charge. Nay, see how he prayed for these his reuilers saith Serm. supracit. Austine. When he prayed for himselfe he Act. 7. 59. compared with 60. stood on his feet, because the iust when he prayeth for himself is easily heard: but when he prayed for his enemies, he kneeled downe, to shew that he prayed with all earnestnesse and intention of spirit: yea, whereas for himselfe he did but call on God, saying: Lord Iesus receiue my soule: for them [...] he cryed out, and that with a loude voice, with all vehemencie and contention of voice: Lord lay not this sinne to their charge, and when he had spent the last breath for them to his God, when he had thus spoken, he slept. Whose name Stephanus, as it signifieth a crowne, so coronam accepit suo sibi nomine impositam, saith Austine, he hath gotten that 1. Pet. 5. 6. [...], the incorruptible crowne of glorie sutable to his name.

As sailed the maister and Pilot Christ Iesus with his seruant and first Martyr Stephen, so rowed the Apostles, mariners of this shippe with a contrarie wind, with a contrarie breath, 1. Cor. 4. We are reuiled, and we blesse; we are blasphemed and euill spoken of, and we vse gentle words. And the maister hath charged all passengers for heauen, like Paules Act. 27 4. mariners to keepe a straight course though the winds be contrarie: Blesse them that curse you, and pray for them that reuile you, and say all manner of euill against you, Mat. 5. 44. Pray for thy most virulent reuiler, to morrow of a blasphemer, he may become a blesser, and thou f Prou. 27. 1. knowst not what a day may bring forth. He that is now thine enemy in slaundering, railing, and reuiling thee, may to morrow be conuerted to repentance, saith homil. 6. Austine, and thy fellow Citizen in heauenly Ierusalem, and perhaps greater therein then thy selfe. Saul was Stephens greatest foe, for it was too little for him to stone him with his owne hands alone, omnium man [...]bus lapidabat, saith that Father, ‘he stoned him with all their hands [Page 68] that threw stones, in keeping their clothes that better they might throw:’ and yet behold, with that contrarie breath, with that one prayer of Stephen, was he of a foe made a friend, of Saul a Paul, of a persecutor a preacher, of an impostor a pastor, a doctor of a seducer, of a pirate a prelate, of a blasphemer a blesser, of a theefe a shepheard, and of a wolfe a sheepe of Christs fold: therefore saith Ibid. that excellent Father: Non homo, sed peccator te insequitur, roga pro homine vt extinguat Deus peccatorem, cùm enim mortuus fuerit peccator, tibi homo non aduersabitur: not the man but the sinner doth pursue thee, pray for the man, that God may take away the sinner; for when the sinner is dead, the man shall not impugne thee. Thy Chrysolog ser. 139. brother rageth, impute it to his sicknesse, ascribe febri non fratri, ascribe it to the feuer, and not to thy brother, dabis (que) prudenter infirmitat: culpam, fratri veniam: and thou shalt wisely lay the fault on his infirmitie, and giue pardon to thy brother, seeing it is onely the feauer of his soule, that thus hateth thee, saith August tract. 8. in Epist. Ioan. a Father. Away then with your quid pro quo, and rebuke for rebuke. It was the wicked resolution of that requiter in the Terent. And. Act. 5. sc [...]n. 4. Comedie,

Si mihi pergit quae non vult dicere, ea quae non vult, audiet. If he begin, I will declare his deedes which he doth, pra [...]ling against vs with malitious words, as the 3. Ioh. 10. Apostle spake of D [...] trephes in a better requitall. It is that resolute retal [...]ation of naturall men, Hom. I ha [...]. lib. 1. [...], Then shalt heare againe such words as thou speakest: men so farre past shame, that as Aeneas told brawling Ibid. Achilles, we may heare them scold in the eares of all, [...], euen like women that scold [...], as they go in the open streete. Thus are our hearts, not soft to breake the force of reproch which is obiected, but hard and stonie, to send backe and resound the eccho of rebuke: like Plut. reip. geren [...] praecept. Epaminondas, who hearing Callistratus vpbraid the Thebans with Oedipus his parricide, who killed his father, and the Graecians with the murder of Orestes who slue his mother, rendred this rebuke for rebuke: [...] verò ipsos à nobis [...]iectos re [...]ipistis, But ye receiued them when we for this did exile them. Or like M [...]r [...] AE [...] & V [...]later. A [...]thr. lib. 14. cap. 2. Phocion, on whome Demades crying out, The Athenians will kill thee when they begin to be [Page 69] mad: But they will kill thee (replied Phocion) when they begin to be wise. Not much vnlike that great g [...]rd of Crassus the Orator, whom when Domitius taunted with weeping for the death of a Lamprey which he fed in a pond: But thou (replied Crassus) shedst not a teare at the buriall of thy three wiues. Which quipping and taunting speech, as it is but the [...]ome of wit, so is such iesting iustly censured by the holy Ghost for foolish talking, Eph. 5. 4. Seeing it is that [...], Eph. 4. 29. as it were a stinking breath, which as Phisitions obserue, is a signe of inward putrifaction: and when our throates are thus open sepulchers, Psalme 5. 9. to belch out such vnsauory breath, it is an argument that like graues we are full of dead mens bones within, and all filthinesse, and our inward parts are very wickednesse.

Lastly to conclude this point, as we must not render rebuke for rebuke; so neither blasphemie for blasphemie, nor curse for curse, but blesse them that curse vs. I know indeed Dauid wished euill vnto his enemies, and prayed for their ruine, Psa [...]me 69. And when Sauls flatterers like miscreants combined their tongues to accuse him with one voice to the King, he did imprecate and wish euil to those foes, Psa. 109. He prayeth against their person, vers. 6. 7. 8. Set thou an vngodly man to be ruler ouer him, and let Satan stand at his right hand: when sentence is giuen vpon him, let him be condemned, and let his prayer be turned into sinne: let his dayes be sew, and let another take his office. He bent his tongue like a bow, and shot out his bitter words against their family, Ver. 9. 10. Let his children be fatherlesse, and his wife a widow: let his children be vagabonds, and beg their bread, let them seeke it also out of desolate places. He curseth their externall goods and riches, vers. 11. 12. 1 [...]. Let the extortioner consume all that he hath, and let the stranger spoile his labour. Let there be no man to pitie him, nor to haue compassion on his fatherlesse children. Let his posteritie be destroied, and in the next generation let his name be cleane put out. Yea he curseth their soule vnto death, and prayeth for their damnation. Vers. 14. 15. Let the wickednesse of his fathers be had in remembrance with the Lord, and let not the sinne of his mother be done away. Let them alway be before the Lord, that he may roote out the memorial of them from off the earth. [Page 70] Behold here indeed as many imprecations of Dauid against his enemies, as euer Callimachus the virulent Poet spent execrations on his mortal foe Apollonius, and as bitter cursings as Ouid euer spent on his enuious foe, whom in imitation of him he titled Ibis: yea as that banner ended his imprecatory inuectiue with this summary execration,

Haec tibi, quae precibus iustis mea deuouet, ira

Eueniant, aut his non leuiora malis,

so concluded here Dauid his with not vnlike imprecation, vers. 20. Let it thus happen from the Lord vnto mine enemies, and to those that speake against my soule. Which practise of Dauid, though it may seeme at first to giue allowance and warrant to words of bitternesse, in cursing our blasphemers, yet if with a single eye we more nearely looke into it, we shall find that this imprecation was non optantis voto sed spiritu praeuidentis, as Saint Lib. 1. de serm. Dom. in mo [...]t▪ ca. 4 [...]. Austine resolues it, not so much from a desire and wish of their ruine, as from the spirit of foreseeing what would befall them. As our Sauiour, when vpbraiding the vnthankfull cities in the 11. of Mathew, he anathematized the inhabitants of Corazin, Bethsaida and Capernaum, Non maleuolentia optabat, sed diuinitate cernebat, did not as men from malice wish it, but as God foresee it.

‘For Dauid (as a graue Cal [...] in Psa. 69. 23 writer noteth) was not herein caried with a turbulent passion of choler to powre out his bile, (as most men wronged by their enemies intemperatly giue their tongue the raines) but the spirit of God did dictate these imprecations to his Prophet, in wisedome to discerne these reprobates from curable beleeuers, and in vprightnesse to respect Gods glory rather then his owne priuate reuenge in confusion of his enemies, and in moderation to execrate his and Gods enemies without turbulent passions of hatred, malice and maleuolence: which three, if like him we could obserue, Probè [...]um imitaremur, we might lawfully do as he did.’But seeing our vnderstanding is not so mollified, that we haue that 1. Corinth. 12 gift of discerning spirits, but the Lord onely knoweth who are his, and who are reprobates: nor our wils so rectified, but that vnder zeale for Gods glory we reuēge our own wrongs: nor our affectiōs so [Page 71] sober from disturbance, that we are angry and sin not: M [...] in Psal. 10 [...]. Non est hoc cuiuis vsurpandum Christiano & in exemplum trahendum, this practise of Dauid is no pretence for our cursings, nor his example to be vsurped of any Christian, as [...] Bala [...] of Rome doth in hiring his Baalams of Saint Francis order daily to pronounce this spalme in execration against those whom they hate, and to curse Israel, whom the Lord would haue to be blessed. If any for farther satisfaction require a larger discourse of these imprecations, I referre him to Martin Bucers disputation of prayer, in his explanations on the fift Psalme, and to Mollerus his Lecture on the seuenth verse of the 54. Psalme, where this at large is discoursed. I conclude this point with Musculus in the place before cited. It is a common prescript to all, which Christ the King of heauen hath commaunded, Math. 5. Blesse them that curse you, and pray for them that persecute you. His Embassadors, the Apostle of the Gentiles from his maisters mouth hath enioyned it, Rom. 12. 14. Blesse them that persecute you, blesse (I say) and curse not. The Apostle of the Iewes, hath from his Lord giuen this charge, 1. Pet. 3. 9. Render not rebuke for rebuke, but contrariwise blesse. By which iniunction of both, al, both Iewes and Gentiles must blesse for cursing, and pray for their reuilers: and what else should they pray for them (saith Lib. 4. d [...] cap. 44. Gregory), but 2. Tim. 2. 25. that of Saint Paul, that God may giue them repentance to know the truth, and come to amendment of life, out of the snare of the diuell, of whom they are taken at his pleasure to do his will. And let both the offender confesse, and the offended forgiue, and testifie his reconcilement by words of friendship and loue to his enemy, though he continue yet in his vnrighteousnesse of reuiling. So much be spoken of this first, namely, verbal reconcilement, Be reconliled in word.

But here (beloued brethren) we must not stay, In atrio reconciliationis, in the vtter court of reconcilement, where men like the Luke 1. 10. common people stay without, and like the Act [...]. 5. 12. vulgar Iewes are with one accord in this Salomons porch and portall of peace: but all being priests by our Christian profession, to offer vp spirituall sacrifices, 1. Pet. 2. 5. we must enter sancta, the holy places of peace and amity by this beautiful gate [Page 72] of the temple of our body, and offer to our brethren not onely the calues of our lips, but the sacrifice of our hands, to manifest our reall reconcilement. For we haue a 2. Sam. 3. 27 Ioab that will speake peaceably to Abner, and yet vpon aduantage smite him for the bloud of his brother Asahel: that will giue 2. Sa. [...]0 9. 10. Amasa words softer then oile, Art thou in health my brother? and yet with his precious balmes breake his head, yea st [...]b him deadly, and shed out his bowels on the ground. For thus lip louing Ioab spake friendly to his neighbours 1. Kings 2. 5. Abner and Amasa, two captaines of the hoast of Israel, but hauing warre in his heart, with the sist of wickednesse he smote while he smiled, he killed while he kissed, and (as Dauid there told his sonne Salomon) shed the blood of battell in the time of peace. And therefore if our loue and vnity will speake truly, we must passe from this atrium to the sancta, from word to workes, from the tongue of friendship to the deeds of agreement: and secondly, be reconciled in deeds to our brethren.

Our Sauiour (as before I shewed) by symmetry and proportion Second reconcilement reall. in my text inioyneth it, and with the auncient Fathers (our moderne expositors) by like correspondence then collect it, and his charge hereof is plaine without deducement, and peremptory without insinuation, verse 44. where he exacteth of all, not 1. Test. onely the diligite of the heart the treasurer of loue, Loue your enemies; nor only the benedicite of the tongue, loues broker and interpreter, blesse them that curse you: but also and chiefly the benefacite of the hand, which is loues factor and agent, Do good to them that hate you.

In which triple iniunction (me thinkes) our Sauior sets man like a clock, whose primum mouens and master wheele only must not go right within, nor the bell alone sound true aboue, but the hand also point straight without. For thus Math. 12. 34. out of the abundance of the hart, both the mouth speaketh and hand worketh, Mat. 15. 19. And therefore he who is [...] Iob 7. 20. the keeper of man as a clocke, he seeing all the motions of his heart to be out of course and onely euill, [...] all day long, Genes. 9. 5. for the motion and setting of the wheele within, he saith to the heart, Loue your enemies: for the stroke and sounding [Page 73] of the bell aboue, he saith to the tongue, Blesse them that curse you: and chiefly for the pointing of the hand and index without he saith to the hand: Do good to them that hurt you. And although this bell as it did in Ioab, sound right aboue, yet if the hand smite and point wrong without, it is not onely an argument ad hominem 1. Sam. 16. 7. to him that lookes on the o [...]ward appearance as a passenger on the Diall; but euen ad Deum too, to him that seeth not as a man seeth, but beholdeth the heart and Ier. 17. 10. tryeth the reines, that the clocke goes wrong within, that all the thoughts and turning wheeles of the heart, yea all the imaginations and palpitations, all the momentanie motions of this watch be out of course: who sith he will censure with eternall doome, and iudge euery man secundum opera (as the phrase in Scripture still runneth) according to his handi-worke, and will iudge the spirituall Luk. 13. 7. fig-tree, as he did that earthly fig-tree, Mark. 11. 13. not according to its leaues, but fruite which it beareth: doubtlesse the hand and branch of the tree which bringeth foorth the fruit of peace, is most required in brotherly reconcilement. And therefore as God himselfe who beholdeth the wheele within, and trieth the reines, asketh of his enemies their heart, Giue me thy heart, Prou. 23. 26. so man which lookes onely on the outward appearance, and iudgeth of the clocke by the diall, asketh the hand of his enemie, as Glaucus Homer. Ilia [...]. lib. 6. and Diomedes when they would make sure amitie each to the other, [...], or they gaue right hands of fellowship to manifest their agreement: as we say to our foe, Giue me thy hand if thou wilt be friends. As if nature had taught man the reason, that to reintegrate amitie, the hands are therefore mutually giuen, because their deedes are not onely the signes but factors of friendship, and must therefore do good to them that hurt them.

His ambassadour Saint Paul requireth the like beneficence [...]. Test. of the hand toward his enemies, Roman. 12. 20. If thine enemie hunger feede him, if he thirst giue him drinke: vnder which two tearms of bread and water, (say the Mart Cal [...]. Illyr. Gualth. & Myl. in hunc l [...] cu [...]. learned) he comprehendeth all kind of corporall maintenance, as in G [...]n. 21. [...]4. 2. Reg [...] 22. 23. Scripture the Hebraisme doth vsually imply: as he promised his friend in the comedie, Terent. H [...] act. 1. Sce [...]. [...]. aut consolando, aut consilio, aut re iuuero, I will either [Page 74] sustaine thee with comfort, or ayde thee with counsell, or maintaine thee with my goods. And to our abilitie this must we do abundantly to our enemie: for we must coaceruate and heape these benefites vpon him as coales on his head. And therefore Salomon who had this praecept at first-hand from the Almighty, bids thee giue him [...] bread, Pr. 25. 2 [...]. which vsually in As Ge. 3. 19. & 18 5. & 21. 14. & 31. [...]4. & 35. 25. & 43. 25. Exod 2 20 & 18. 12. Deut. 8. 3 and many moe places of both Testaments. Scripture by an Hebraisme importeth any or all kind of sustenance, & being panis with the Latines of the Greek [...], which signifieth all, implyeth there any thing necessarie to his maintenance, as in the Lords prayer it doth comprehend, Matth. 6. 11. And this beneficence as it must be largeous and liberall, so must it be tenderly with loue toward our enemies: and therefore for feeding the Apostle vseth the emphaticall word [...], which (as Annot. in Rom. 12. 20. Erasmus well obserues) signifieth either fauourably to feede with a soppe dipped in the dish, as Christ did Iudas at the supper: or to carue for him, and cut his meate small at the table, as we do for him whom we fauour at the feast; yea so to feed him as to Steph. Thesaur. Grac▪ ling. & Bez Annot. ma [...]or in 1. Cor. 13. 3. put meate into his mouth, as nurces do to infants, and keepers to their patients: or, as some feed birds, which cannot swallow the graine, [...], saith Lib. 8. hist. animal. cap. 3. Aristotle, if one feed them, and put it into their mouth. And this is the bountifull beneficence which we are commanded louingly to prohibite to our enemie if he hunger Examples. or if he thirst: practised in some resemblance by our father Abraham, who gaue iarring Lot the choice of his owne inheritance 1. Abraham. to buy peace thereby, Gen. 13. practised by his children, who walked in the steppes of their father Abraham: practised by Gen. 32. 14. 15 Iacob, who sent presents to his hostile brother Esau who 2. Iaakob. sought his life, euen two hundreth she goates, and twenty heegoates, two hundred ewes, and twenty rammes, thirtie milch camels with their colts, fortie kine, and ten bullockes, twentie she-ashes and ten foales, to see if by these gifts of loue he might heape coales of fire on his head, as indeed he did, Gen. 33. practised [...]. Ioseph. by good Ioseph his sonne, who when of Theodore [...]. quest. 93. in Gen. enuie, because he was his fathers darling and youngest by birth, the sonne of Rachel, eminent in vertue, and preferred before them, his brethren profered his sale to the merchants of Midian, and Cal [...]i [...]. in Gen. 37. 28. they went away and would not buy him, then they sold him to the Ismaelites [Page 75] for twenty peeces of siluer, Gen. 37. 28. and they to get by the bargaine caried him with their other wares into Egypt, and to make their gaine Lyra & T [...]st. A [...]ul. [...]n [...] locum. raised the price, and sold him againe at second hand at a higher rate to Potiphar king Pharaohs steward, vers. 36. But though Ioseph, whom they sold to be a bond-slaue in Egypt, became afterward Psal. 105 21. lord ouer all Pharaohs house, and ruler of all his substance, yea gouernor throughout all the land of Egypt, Gen. 45. 8. and was now armed with power to reuenge: yet see how he recompenceth them good for euill; see when his enemies did hunger how he fed them, and when they were thirstie gaue them drinke. For whereas they had Gen. 37. [...]. stript him of his parti-coloured coate, in recompence of that Gen. 45. 2 [...]. he gaue them all change of raiment, he gaue them a measure running ouer into their bosome. They sold him for twenty peeces of mony and put him in their purse, and in recompence of that he would not sell them corne, but gaue it them freely for nought, and put their money in their sackes, Gen. 42. 25. he gaue them a good measure pressed downe and shaken together. They cast him into a pit to feed him with bread & water of affliction, Ge. 37. 24. and in lieu thereof he brought them into his owne lodging, and feasted them sumptuously with delicate fare, and sent them dishes from his owne princely measse, Gen. 43. 33. 34. and with what measure they had met to him, he would not mete to them againe. Holy Dauid trode the steps of good Ioseph: for [...]. Daui [...]. when Saul had bent his bow, and made readie the arrowes within his quiuer to Psal. 1 [...]. 2. shoote at this vpright in heart and sweet singer of Israell, yea when this fouler 1. Sam. 26. [...]0. hunted him like a partridge to the mountaines, so that his soule was faine to aske for the wings of a Doue, that he might [...]lie away and be at rest; yet see, when his mortal foe was deliuered into his hand in the cau [...] where he couered his feet, he would not lay hands on his enemie, nor suffer his bloud-thirstie followers to fall vpon him; but onely to giue his notice what he could haue done, cut off the lap of his garment, and rendred him good for euill, as Saul himselfe confessed, 1. Sam. 24. 18. Yea againe when he sound him asleepe in the field, and tooke him napping, he spared his life which was in his hand, and to giue him a second warning, took [Page 76] away his pot of water and his speare that was sticked at his bolster, 1. Sam. 26. and therefore might this Doue safely contestate his harmlesse mind and innocent hands to Cushies accusation, that he sought Sauls life, Psal. 7. O Lord my God, if I haue done this thing, or if there be any wickednesse in mine hands: if I haue rewarded euill to him that had peace with me, (yea, I haue deliuered him that without cause is mine enemie) then, then let mine enemie persecute my soule and take me, yea let him treade my life downe vpon the earth, and lay mine honour in the dust. No, no, when he found but one Egyptian rouer in the field, he gaue 1. Sam. 30. 11 him bread to eate when he was hungrie, and when he was thirstie he gaue his enemie drinke.

And as did Dauid, so did his sonne and Lord, Christ Iesus 5 Christ. the sonne of righteousnes, from whose brightnesse these starres borrowed this light of grace: whose words of truth as they were instructions to their minds, so were his workes and actions medicines and cures to the bodies of his deadly foes, healing their sicke, cleansing their leapers, restoring their lame to their legs, making their blind to see, though they would not behold the light of the world, making their deafe to heare, though they stopped their eares at the wisedome of the world, making their dumbe to speake, though they blasphemed the God of the world. Yea when their sinne was a bloudie sinne, a scarlet sinne, a crimson sinne, Esa. 1. 18. of a double die, dyed in the threed, being a seed of the wicked and corrupt children: and dyed in the web be, being a sinfull nation laden with iniquitie, and therefore worthie of that double die. morte morieirs, of the first and second death: yet how did he shed his most precious bloud to make their crimson sinnes like wooll, and their scarlet sinnes white as snow? Yea when with the malice of hell, in greatest industrie they went about the act of his condemnation, most mercifully with greater diligence he went about the worke of their saluation: when they shed his bloud to quench their malice, he swet water and bloud to wash their soules. Thus the sunne of righteousnes shined on the euill and the good, though it softened the waxe and hardened the clay. Thus the raine of righteousnesse descended on the iust and vniust, though the [Page 77] blessed earth brought forth herbes meete for the dresser, and the reprobate ground, briers and thornes, whose end was to be burned.

Yea God the Father, though he be debter to none, doth benefite 6. God. his foes to testifie his loue. The Father of lights maketh his Sunne to arise on the euill and the good; and the fountaine of grace sendeth raine on the iust and vniust, Math. 5. 45. A blessing indeed not much esteemed, nor iustly weighed as it ought, euen of the godly themselues, as Zanch. lib 5. do Nat. Dei cap. 2. quaest 3. one noteth, yet in it selfe of great estimate and value, seeing by these two, Sunne and raine, all things (as Ib. c. 1. quaest. 1. he noteth) are begotten and bred, and they be the parents of earthly blessings. For seeing the whole condition of mans life dependeth on these two, Christ did fitly instance in them, saith In hunc. locum quast. 353. Abulensis, because the former being the cause of siccitie and heate, the latter of moisture and frigiditie, (which foure qualities, as our Ari [...]. lib. 2. de an [...]. cap. 3. maister in the schoole of nature teacheth, the food and nourishment of all liuing creatures) they comprize omnia bona nostra, al our earthly blessings as the causes of their effects: & by a synecdoche cōprehēd innumerable other benefites, saith Caluin, euen those which Musculus on these words recounteth; that he giues life to the euill as to the good; that he bestoweth necessaries for life on the euil as on the good; that he hath giuen the earth to be inhabited of euill as of good: for the Psal. earth hath he giuen to the children of men, and Acts 17. 26. made all mankind to dwell on the face of the earth, his fire warmeth the bad as the good, his bread doth feede, and his wine drinke both alike, his rayment doth clothe, and his cattel serue both alike. Yea the wicked his enemies receiue these blessings from his hand and almes-basket, in greater abundance then his children do enioy, as both Iob 21 6 ad [...] Iob and Psal. 7 [...] 3. a [...] 15. Dauid with admiration complained, he giueth [...], Act. 17. 25. all things to all kind of persons, 1. Tim 4. 10. He is the Sauiour of all men temporally, as he saueth both man and beast, Psal. 36. 6. though specially and eternally of them that beleeue Ephes. 5 13. of his body Mat 1 21. and of his people. He maketh his Sunne to rise on the euill, and his raine to fall on the vniust, though specially on the good he maketh his Mal 4. 2. Sunne of righteousnesse to shine, and sendeth downe the Io [...]l 2. [...] raine of righteousnesse [Page 78] vpon the iust, euen the first and the latter raine, as the Prophet speaketh, the first raine of precedent, and the latter raine of subsequent grace, as Ju lac. 5. 7. Hugo moralizeth those words, the first raine of present grace, and the latter raine of future glorie, Rom. 6. 22. The fruite in holinesse, and the end euerlasting life. Thus common blessings and good turnes, God himselfe bestoweth on his ennmies, euill men and vniust, to testifie his loue, and reconcile them to their Creator. Howbeit if any miscreant of them all, shall open his mouth against heauen, and barking at the Sunne, pleade against his bountifull benefactor, that the Sunne and raine are not his speciall fauours to them, but indifferent and generall donatiues due by the law of nature and necessitie, let him know from the mouth of wisedome, that these are not natures donation, but Gods donatiues; they are [...]or [...]. his Sunne and his raine, saith our Sauiour, as Lib. 1. de fer. Dom. in mont. cap. 46 Austine well obserues: and this possessiue his, sheweth that not nature, but the God of nature, is the owner and possessor of them, as Musculus wel noteth. Neither are they the blessings of fate and necessitie, falling on his enemies by his leaue and permission (as Erasmus mi [...] rendred that word Exoriri sinit) he giueth leaue and suffereth the Sunne to rise on the euill and vniust (though in his notes on this place, better obseruing the force of the word, he maketh God not onely a permissite, but an efficient cause of them both) for Christ saith not, his Father suffereth the Sunne to rise, and raine to descend, but [...] and [...], which being (as Bez. Che [...]it. & Pisca. in hunc locum. some obserue) in the forme of the coniugation of Hiphil with the Hebrewes, it intendeth the words as the Syriacke and our English translator well rendred them, He maketh his Sunne to arise on the euill, and sendeth raine on the vniust. Though these naturall effects then of sun-shine and raining, in themselues be necessary, and determinate from the Gen. 1. 7. 18. day of their creation, wherein he gaue them a law which shall not be broken, Psal. 148. 6. yet in God their author, their Lord and director, are they wholy free and spontaneous, saith Totaliter liberi & spontanti in Mat. 5. Abulensis, and waite on his word to execute his will, as the Psalmist speaketh. And though the wicked impute them to necessitie, nature and destinie, and extenuating his bountie and loue, vpbraide him with vnkindnesse, [Page 79] like them in the first of Malachy, Wherein hast thou loued vs? yet are they in truth his greater fauours toward the euil and vniust, then to the godly and iust men, because by their enmitie and rebellion they are farther from deseruing them, as noteth Abulensis.

Foolishnesse then was the wisedome of that wise and disputer of the world, S [...]. lib. 4 de benefic. ca. 20. [...] 28. who confessed that indeed, Sceleratis sol oritur, & Deus quaedam in vniuersum humano generi dedit, à quibus excluditur nemo, ‘that the Sunne ariseth on the euill and vniust, and God hath communicated somethings to mankind indifferently and in generall, from which none are excluded: but the wicked (saith he) being mixt with the godly, of necessitie receiue them, Quia ex corpore singulos non potuerunt, because they could not misse the vngodly, nor single out the godly to bestow thēselues on them alone: and therefore God being forced by necessitie of this mixture, thought it better to let them fall on the wicked for the godlies sake, then to depriue the godly of these blessings for the wicked and vngodly.’ No, thou errest ( Seneca) not knowing the Scriptures, nor the power of God. These two parentblessings fall not on the euill by any such necessitie of commixture with the godly, as thou supposest. The Almightie can withhold his Sunne from the wicked, and send a black darknes for three dayes in all the land of Egypt, that no man saw another, neither rose vp from his place in three daies, when the children of Israel had light where they dwelt, Exod. 10. 22. And he can withhold his raine frō the euil & vniust for three yeares and sixe moneths at Elias intreatie, & send it againe at his Prophets request, Iam. 5. 17. as himselfe auoucheth by the mouth of his Prophet, I haue withholden the raine from you, and haue caused it to raine vpon one citie, and haue not caused it to raine vpon another citie: one peece was rained vpon, and the peece wherupon it rained not withered, Amos 4. 7. We see then God himselfe, though debter to no man, yet beneficiall and bounteous dayly to his enemies, to shew them his fauour and friendship. Thus the starres and Saints of God haue caused their face and fauour to shine on their foes: thus the Sunne of righteousnesse himselfe shined on the wicked, and thus the Father of lights maketh his sunne [Page 80] to arise on the euill, whose steppes thou shouldst follow, to feede thine enemy if he hunger, and to giue him drinke if he thirst.

The reason of which doctrine, Saint Paul from Salomon subnecteth, The reason of the doctrine. For in so doing thou shalt heape coles of fire vpon his head, Rom. 12. 20. not for his greater iudgement, as most imagine, saith Tom. 3. lib. 1. aduer. Pelagian. Saint Ierome, but for his amendment and repentance: that being ouercome at length with thy good turnes, and inflamed with the heate of thy loue, Inimicus esse desinat, he leaue off wrath, and let go displeasure. ‘Some indeed are wont (saith Ser. 168. de Temp. Austine) to take this precept to satisfie their fury and satiate their reuenge, resoluing with themselues, Behold I feed mine enemy vt ardeat in aeternum, that I may heape coales of hell fire on his head; but we must not follow the killing letter, but the spirit that giueth life: for thou shalt thus heape coales of fire on his head, that when thou often from thine heart doest good to thine enemie, though he be wicked, cruel, barbarous and bloody, yet seeing thy continuall beneficence, he will be at length ashamed of his malice, and becomming sory for his misdoings repent of his wronging thee.’ Some Theoph. Zuing. Il [...]yr. Bez & R [...]ll. in hunc loc. interpreters indeed, both auncient and moderne, vnderstand it of coales of iudgement and vengeance. Orig. Aquin. Lyrae. Hug. Anselm. Hyp. A [...] & Piscat. in Rom. 12. 20. Others interprete it of coales of loue, to inflame his frozen affection and charitie waxen cold. And it cannot be meant of coales of vengeance and hell fire, saith Thomas, because that intent of feeding him is contrary to charitie, whereunto the Apostle in this whole chapter exhorteth. Howbeit though the former probably collect from the phrase of heaping on his head, an increase of his iudgement, and the latter sort from coales of fire, gather it to be meant of inflaming his loue; yet with the most and not worst Ierom. Caluin. H [...]g. Gu [...]lt. F [...]r Ole [...]i [...] My▪ [...] vid. Ju [...]us in Prou 25. 22. expounders may I admit both expositions. With the heat of thy loue, either thou shalt try him as siluer is tried in the fire of what sort he is, if he be gold and siluer, or euer had in his election the Lords image and superscription vpon him, and was then coined in that mint for a currant Christian, thy fiery coales of loue shall burne out his drosse till it be pure from rust and rancor, and take away all his tinne. Or if he be a vessel of earth, and reprobate siluer, wood, hay or [Page 81] stubble, fuell for hell fire, and meate for burning Topheth, thou shalt then heape those coales of hell fire on his head that neuer shal be quenched. Assuredly thy feeding him shal not be in vain, but either shalt thou heape on his head those fiery coales of loue and flame of God to inflame his affection, Cant. 8. 6. or those fiery coales of Gods wrath, Psalme 140. 10. which will burne vp the vngodly.

Which may lesson vs (beloued brethren) to shew our foes 2. Vse. the deeds of amitie, if we will conquer their malice, and reconcile them vnto vs by feeding if they hunger, and giuing them drinke if they thirst. By performance whereof, we shall shew our selues to be like our heauenly Father, who maketh his sunne to 1. Our fathers example. arise on the euill, and sendeth his raine on the vniust. Do good to your enemies, saith Christ; and he subnecteth his strongest motiue thereto, That ye may be the children of your heauenly Father, Math. 5. 45. Peace-makers [...] shall be called the children of God, ver. 9. but by doing good to your foes, [...], ye may be made the children of this father, and heires of his kingdome; for all Gods sonnes are Rom. 8. 17. heires and coheires with Christ. Ye may be. Hearing of this precept indeede is an earemark of Christs sheepe, as witnesseth the chiefe shepheard, Iohn 8. He that is of God, heareth Gods word: & he of an vncircumcised eare that wants it, is one of the diuels goates, and heareth it not because he is not of God. But his sheepe must not haue this earemarke alone, but an hand-marke too, Math. 7. 24. Iames 1. 22. and therefore [...] by this (saith he) shall all men know that ye are my sheepe, Iohn 13. not so much [...], if in word and will ye loue one another, vers. 34. as [...], if ye haue loue in your hearts one towards another, whereby ye shall be made his children. For wherein shall it be knowne and discerned (saith Hom. 13. [...]p [...]r, impers [...] hunc locum Chrysostome) that we are Gods children, vnlesse we be like our heauenly Father. Naturall children resemble their parents, and are often like their earthly father in face or in speech, in some feature and frame of the body; but our heauenly Father like Gen. 27. Isaac trieth his sonne, not by his voice, but by his hands, Come neare and let me feele thine hands my sonne: and therefore [...] in likenes of his hands latitudo & fortitudo [Page 82] as Tom. 1. ser. 7. super Cantic. Bernard cals them) must we resemble him: his right hand latitudo, qua tribuit affluenter, which is spred out all day long vnto a rebellious people, to giue largesse to his enemies, Esai. 65. 2. and his left hand fortitudo, qua defendit potenter, which is stretched out all day long to protect a gainesaying people, Rom. 10. 21. and they that will shew they are his children, must kisse them, and be like him in both these hands, saith Bernard, but chiefly his hand latitude of bounty, which hand when he openeth, he filleth al things liuing with his plenteousnesse, Psal. 145. 16. For as his loue to his foes consisteth in donando & condonando, in giuing & forgiuing, Psal. 103. 3. & 5. so his childrens loue must both beare and forbeare, giue and forgiue, be bountifull and patient, 1. Corinth. 13. And as the Italians say of Dutch-mens dexteritie in cunning hand-crafts, that their wits dwell in their fingers ends: so skilfull Christians that will worke out their saluation, must not only haue that verball, but also reall charitie, Iam. 2. 16. not to dwell in the tongues end, but in their finger ends; and loue not in word and tongue only, but [...], in work and indeed, 1. Iohn 3. 18. and by this shall they be made the children of their heauenly father, who acknowledgeth none for his sonnes here on earth, saith Saint Austine, who haue not this affection of their Father in heauen. For as the Plin. nat. hist▪ lib. 10. cap 3. Ierom. lib. 12. in Esa. 40. Eagle opposing the eyes of her ambigeous bird to the beames of the Sunne, trieth him to be genuine, if without twinckling and conniuence he can behold that splendant luster, Et filius agnoscitur, and she acknowledgeth him to be her broode, saith Tract. 36 in Euang. Joan. Austine: but if without watery eyes he can not gaze vpon that light, adulterinus iudicatur, he is then counted spurious and adulterate: euen so this our heauenly Father, as with the Eagle, he stirreth vp his neast, fluttereth ouer his birdes, and beareth them on his wings of mercie, Deut. 32. so like the Eagle also he setteth here the eyes of his children (who must be tried Math. 24. Eagles also) on the Sunne of righteousnesse, and on himselfe the father of lights. He saith to his childrē as did Gedeon to his followers, Iudg 7 17. Looke on me, and do as ye see me do. Do good to your foes, as ye see me do to mine enemies, that ye may be like your father, and prooue your selues not to be bastards but sons. And indeed if as those Indian Pli [...]. nat. hist. lib. 7. cap. 2. Philosophers could gaze on the [Page 83] Sunne with stedfast eyes, we could with Eagle 1. Ioh. [...]. Iohn not onely videre but spectare, stand looking on this bright glorie, and do as himselfe did, we should be like our heauenly Father, and children of the most highest. Otherwise if without waterie eyes we cannot behold him to do as he did, then are we bastards and not sonnes: for [...], by this are Gods children knowne, and the children of the diuell, 1. Ioh. 3. 10. Noble mens sons (saith [...] Chrysostome) are not so well known by their chaine of gold, as Gods children by this golden chaine of charitie.

Let all signe themselues with the signe of the crosse▪ saith Tract. [...]. in Epist. Ioan▪ Austine, let them answer Amen at thy giuing of thankes, let all sing Alleluia, let all be baptised, let all go to church and heare Sermons, yea let them build Cathedrall churches; ‘yet for all this the children of God are not discerned from the children of the diuell nisi sola charitate, but onely by this reall charitie. They which haue it are borne of God, they which haue it not are not borne of God, Magnum iudicium, magna discretio,’ so great a distinction it maketh betweene the children of God and the children of the diuell. This marke (saith Comment. [...] Psal. 103. & lib. 15. de T [...] cap. 18. he) the wicked cannot participate with vs, they may be partakers of our baptisme, they may communicate with vs at the supper of the Lord, ‘they may ioyne with vs in prayer, they may be mixt with vs in the Church: but this foe-feeding charitie they cannot participate with vs.’ For in this saith Christ ( Ioh. 13.) and in this August. tract. cit. alone shall all men know that ye are my disciples, if ye haue this loue one towards another. As if he had said (it is S. Tract. [...] [...]uang. Ioan. Austines paraphrase) Other my gifts haue other with you which are not my children, not onely nature, life, sense and reason, but also the gift of tongues, mysteries prophesie, knowledge, miraculous faith, and such like: but because they haue not this loue, they shall profite them nothing. And indeed (deare Christian) though thou speake with the tongue of men and Angels, nay, if like Herod thou haue the voice of God and not of man, if thou had Prophesie with Saul, if thou know all secrets with Iudas, if thou had all knowledge with Scribes and Pharisees, if thou had perfect faith with those diuel-driuers in the 7. of Mathew, if thou gaue thy bodie to be burned with Arius, these iffes and [Page 84] ands shall profite thee nothing if thou hast not this loue. No, no, thy bloudie mind of Herod shall make thy tongue of Angels but sounding brasse, and like a tinkling cymball, it shall not profite thee: thy persecuting mind of Saul shall turne thy spirit of prophesie into an euill spirit of frenzie, it shall not profite thee: thy trecherous mind of Iudas shall make thy knowledge of all secrets like Vrias letters which secretly he caried against himselfe, it shall not profite thee: thy enuious mind of Scribes and Pharisies, shall make thy all knowledge a rod to beate thee with many moe stripes, it shall not profite thee: thy iniquitie-working of those miracle-mougers shall but cast a diuell out of others into thy selfe, it shall not profite thee: and thy scismatical spirit of Arius shall make the burning of thy body but the kindling of that fire which neuer shall be quenched, it shall not profite thee. Without this thou art not a sonne of Seth but of Caine, not of Abraham but of Abadon, not of grace but of wrath, not of pitie but perdition, not of Gods church but of the synagogue of Sathan, not of the Mat. 8. 12. vide Bez. annot. maior. king though outwardly of the kingdome, not a sonne of God but of Sathan: for in this and in this alone shall all men know, that thou art his disciple, if thou hast this loue to thine enemie. But if thou be his child, be like thy father, who seeing he maketh not the sunne, but his sunne to rise on thee, and his raine to descend on thee, it may teach thee (saith Lib. 1. de S [...]r. dom. in mont. cap. 46. Saint Austine) how bountifull to thy foes thou shouldst be of his basket, whereof thou art but almner, and an eleemosinarie thy selfe. And seeing he maketh the one to arise on both good and euill, and the other to descend on the iust and vniust, it may lesson thee (saith that Tom. 4. lib. de salut. dec. cap. 46. Father) to communicate thine almes, thy beneficence, thy good turnes, thy charitie, and all thy good to all both good and bad, friends and foes. Then which nothing will more make vs like our heauenly Father, and therefore whereas Christ doth in many places warne vs of many things, yet in no place (saith Tom. 5. Serm. vi [...]tut. progen. vt confid. Chrysostome) he inferreth, we shal be like our heauenly Father, but where he speakes of doing good to our enemies. And he puts vs in mind of our Chrysost. hom. 20. in M [...]t. 6. heauenly Father by this, to shame vs, if being borne of God and so royally descended, we degenerate from our Fathers nature, from [Page 85] the godly nature 2. Pet. 1. 4. whereof we are partakers, into brutish crueltie: and by that to confound vs, ‘if being called to an heauenly conuersation, we become vile with earthly affections.’ Wherefore seeing this foe-feeding loue and reall reconcilement maketh vs children most like our heauenly Father, let vs heare his voice, who saith to his children as 1. Cor. 4. Paul to his Corinthians, I write not these things to shame you, but as my beloued children I admonish you: for though ye haue ten thousand instructors in Christ, yet haue ye not many fathers; and though ye call men on earth your fathers, yet none but I am your heauenly Father: for in Christ Iesus my sonne I haue begotten you through the Gospell: Wherefore I pray you be ye followers of me, Eph. 5. [...]. be ye followers of God as deare children, and walke in this loue.

As Christ hath loued vs. For if we cannot like Henock walke 2. Our elder brothers example. with God, nor treade in the steppes of our heauenly Father, (for who can take such a steppe of loue as did God, from heauen his throne to earth his footstoole?) yet as that boy Ascanius followed his father, non passibus aequis, let vs follow him though with vnequall paces: let vs walke with Christ our elder brother, who in this path went before vs, and left vs an example that we should follow his steppes, 1. Pet. 2. 21. For as the oyle of loue (wherewith he was annointed aboue his fellowes) descended from this our head to all his members, and went downe to his enemies, as to the skirts of his clothing; so in the sauour of that good oyntment should we runne euen with the oyle of gladnes to our foes: and therefore shapeth Paul our wedding garment of loue according to his white robe of mercie, Col. 3. 12. Now therefore (saith he) as the elect of God, holy and beloued, put on the bowels of mercie, kindnesse, modestie, meeknesse and long-suffering, forbearing one another, and forgiuing one another, sicut, euen as Christ forgaue you. As the elect of God: that is, if ye haue any internall seale to your soules of your election: holy, if any externall signe of sanctification to make it sure to your selues: beloued, if any experience of the loue of God to his Saints: put on, not for a forenoon like your cloake which in heat straight goes off againe: nor for an houre, like your hat which goes off at euery wrong that meetes you in the way: but [...] [Page 86] [...], put on Beza [...]. [...]. in Col. 3. 12. neuer to put off againe, the bowels of mercie toward the vnmercifull, kindnesse toward the vnkind, modestie toward the immodest: meeknesse toward the cruell: and long-suffering toward the hasti-minded man. After whose example? sicut, euen as Christ forgaue and loued you his enemies: as himselfe gaue them this new commandement, Ioh. 13. that we loue another, sicut, euen as he loued vs, that we loue one another. A new commaundement [...]erus [...]. in Ioh. 13. because by him renewed from that Pharisaicall tradition, Mat. 5. 43. Thou shalt hate thine enemie. New, because oftener and more excellently commaunded in the new then old Testament: new, because otherwise in the new then the old commanded; in that with a sicut teipsum, loue thy neighbour as thy selfe; in this with a sicut [...]go dilexi vos, as I haue loued you, that ye loue one another. New, because now confirmed with greater examples of God the Father and Christ his sonne: new, because though iudiciall and ceremoniall, yet this euangelicall loue remaineth for euer: and new because though to day discharged, tomorrow it must be renewed, to loue one another, sicut, euen as he loued vs. And what was the measure (deare Christian) of that sicut? His Apostle meteth it out by foure adiuncts of our basenesse and demerit: Christ when we were yet of no strength died for the vngodly, Rom. 5. 6. Christ the onely Sonne of God, died the most shamefull death of the crosse, for vs when we were yet of no strength by nature, yea sinners by profession, yea vngodly by defection, nay enemies by rebellion. We had neither strength to stand in iudgement, nor righteousnesse to satisfie the law, nor godlinesse to moue mercie, nor friendship to procure pardon: and yet (saith the Apostle) yet notwithstanding, or rather withstanding all these, Christ when we were yet all these died for vs. Christ suffered (saith 1. Pet. 3. 18. Peter) the death most ignominious: for sinnes, the cause most odious: the iust for the vniust, the persons most vnequall: that he might bring vs to God, the end most glorious. This sicut of his loue, himself measureth out with a sic dilexit. Ioh. 3. 16. as if he had bene sicke of loue, as the spouse Cant. 2. 5. ^k speaketh, and that sicknes of loue with those foure dimensions, br [...]adth, length, heighth, and depth of his loue, Ephes. 3. 18. himselfe meteth. The onely Sonne of God, there is the height, was [Page 87] sent downe, there is the depth: into the world, there is the breadth: that it might haue euerlasting life without end, there is the length of his loue. Saint Ser. t. de Ad [...] Dom. Bernard measureth the quantitie of his loue with the same dimensions: what was the cause (sayth that Father) Ʋt maies [...]as tanta, there is the height: De tam longinquo, there is the length: Descenderet, there is the depth: In mundum, locum tam indignum, this is the breadth of his loue: Quia misericordia magna, quia miscratio multa, quia charitas copiosa, because his mercie reached vnto the clouds, because his mercie was for euer without end; because it reached to the deepe below; because his mercie was ouer al his workes, as the Psalmist speaketh: it was a sic dilexit, a loue-sicke affection, strong as death, that he should loue vs, Tantus & tantum, tantillos & tales, he so great, vs so little, such enemies and with such loue, saith De dilig. D [...]o. Bernard, alluding to those foure dimensions of Saint Paul, O that I had the tongue of men and Angels to decipher his loue to thee his enemie, that this 2. Cor. 5. 14. loue of Christ might constraine to do good to thy foes! O remember, we in the loines of our father Adam, like strangers from God, were going downe from Ierusalem to Iericho▪ from heauen to hell, and fel among theeues who robbed vs of our raiment and robe of righteousnesse! O remember how they wounded vs, so sore, that from the top of the head to the sole of the foote there was no whole part in our bodies and soules, but wounds and swellings, and sores full of all corruption, leauing vs not halfe (like that traueller) but quite dead in trespasses and sinnes, Ephes. 2. 1. and forget not (deare Christian) how then this good Luke 10. 33. Samaritane, as he iourneyed and came from the bosome of his father, cured vs, when both Priest and Leuite like Iobs friends, Phisitions of no value, passed by vs, no eye pitied vs to do any thing vnto vs, or to haue compassion vpon vs, nay no creature in heauen or earth, Psal. no man could deliuer his brother or make agreement vnto God for him, for it cost more to redeem their soules, so that they might let that alone for euer. Then, then this Sunne of righteousnesse being in the Phil. 2. forme and glorie of God, went backe ten degrees in our nature, as the Sunne did in the diall of Ahaz, and tooke on him the forme of a seruant, that in the rags [Page 88] of our flesh he might C [...]drus-like tast death for his people. He then came vnto vs, when like Ezek. 16. Israel we lay tumbling in our blood and bloodie sinnes; bound vp our wounds, and said, Ye shall liue; powred in not oile and wine, but sweate and blood into our sores; set vs on his owne beast, nay 1. Peter 2. 24▪ caried our sinnes on his owne body on the tree, made prouision for vs, and tooke out not two pence, siluer and gold, or 1. Pet. 1. 18, 19 corruptible things, but his precious blood, that great price of our redemption, 1. Corinth. 6. saying for man his enemie to his offended father, like that good Samaritane, to the host for the stranger, Whatsoeuer he hath spent, I will recompence it: or as Philem. 17. 18 Paul gaue his word to Philemon for his vagabond seruant, Father if thou count our things common, receiue him as my selfe: if he hath hurt thee, or oweth thee ought, that put on mine accounts: I Iesus haue written it in blood with mine owne hand, I will recompence it: and therefore might truly say with Psalme 69. Dauid, The rebukes of them that rebuked thee are fallen vpon me; I payed them the things that I neuer tooke. This he performed for vs sinners, and said indeed for his enemies as Nisus for his friend, Whom seeke ye? Coram quem quaeritis, adsum, I am he whom ye seeke to be crucified: Adsum qui feci, in me conuertite ferrum O Rutuli: I make my selfe sin for them, Esai. 53. wound me for their transgressions, breake me for their iniquities, and lay the chastisement of their peace on me, that by my stripes they may be healed. Here for them Esai. 50. I giue my backe to the smiters, my cheekes to the nippers, and wil not hide my face from shame and spitting. When sinfull man, that like a wandring sheepe was caught in the briars, and with the Ramme might haue truly bin sacrificed for this, Isaac might truly haue replied, Mea fraus omnis nihil iste nec fecit nec p [...]tuit, he did no sinne, neither was there guile found in his mouth. Quid meruisset ouis? This sheepe and lambe of God, what hath he done? Let thine hand (I pray thee) be against me and my fathers house. Thus the partition wall of ordinances betweene Iew and Gentile was broken downe by him who made of two people one man, Ephes. 2. Thus the partition wall of our Esai. 5 [...]. sinnes, which separated betweene vs both and our God, was taken away by him who reconciled both to one God, and preached peace to vs farre off, and to them that were [Page 89] neare. Thus our Ios 17. 1 [...] Iosua made sinne or in-bred Cananite, which Rom 7. 18. 20 dwelleth in our mortall bodie, and cannot quite be cast out, Rom. 6. tributary vnto vs, that we may raigne ouer it, and bring it into subiection. This is the manifold loue of Christ to vs his enemies, his reall loue, his loue indeed with a witnesse, and to witnesse it the more, stileth he vs with al names of loue, as seruants, Iohn 15. 15. if that be too litle, his friends; if that be not enough, his Marke 3. 11▪ kinsmen: if that be too little, his Math. 25. 40. brethren: if that be not enough, his Math 12. 50. sisters: if that be too farre off, his Marke 10. 15 children: if that be not [...]nough, his Luke 8. 21. mother: if that be not enough, his Cant. 5. spouse, which is the greatest, and passing loue of women: and all this to shew he loued vs with all kind of loues possible, the seruants loue, a friends loue, kinsmens loue, brethrens loue, sisters loue, childrens loue, mothers loue, and spouse-loue, which is as strong as death, and cannot be quenched with floods of water, Cant. 8. 7. This was Christs loue to vs his enemies, as high as heauen, as deepe as the earth and hell it selfe, as broade as the world, and as long as life eternall.

Wherefore as him selfe spake of washing his Disciples feet, Iohn 13. 14. Siego, If I (saith he) I your Lord and Maister, haue stouped to wash your feet, ye ought also to wash one anothers feet: for I haue giuen you an example, that ye should do as I haue done to you: so may I reason strongly with his Apostle, Beloued, if God, if Christ so loued vs, we ought also to loue one another, 1. Iohn 4. 11. And indeed (beloued Christian) thou canst neuer loue truly, and do good to thy foe, vntil thou remembrest what Christ hath done for thee while thou wert his enemie. Let this loue of Christ constraine thee then, who commaunded it for thy practise, and practised it for thine example. If considering thine owne weaknesse and infirmitie, Deficis sub praecepto, comfortare in exemplo, saith M [...]dit. in Psal. 56. Austine, if thou thinkest the precept an hard saying to flesh and blood, who can beare it, be comforted in the example of him who performed it. Christ did it as man in thine owne nature, to teach thee he commaunds no impossibilities, and he is present with thee, vt praebeat auxilium, qui praebuit exemplum, saith that Father, to Cant 1. 3. Iohn 6. 6. draw thee after him, who bids thee 1. Pet. 2. Come follow his steppes. Let vs runne when he [Page 90] draweth, and let vs loue really our foes as he loued vs while we were not his friends. If we cannot, sic & sicut, so infinitely as he did vs: (for consider, behold, and see, if euer there was loue sicut amor eius, like his loue) if we cannot go with him in his sicut and quantitie yet let vs runne after him in the sic and qualitie of his loue, as T [...]m 1. Ser. 13 in cana Dom. Dil [...]te [...]nuicem fie [...]t ego d [...]lex [...] vos: [...]c aduerbium sicut non qua [...]tat [...]s sed qualitat [...]s simil [...]ud [...]em nota [...]. Idem ser. 5. in caen. D [...]m. Bernard doth distinguish.

Howbeit if we cannot walke with God, nor follow our elder brother in his great steppes of loue, yet let vs ambulare cum Dauide, go cheeke by cheeke with Dauid our fellow-seruant, who rendring good for euill to his arch-enemie Saul, made him ashamed of his enmitie, and heaped such coales of fire on his head, that he kindled his affection to cry out in admiration, Is this thy voice my sonne Dauid? and weeping he lift vp his voice, 3. Our fellow-seruants example. and said to Dauid: Thou art more righteous then I, for thou hast rendred me good, and I haue rendred thee euill: and now thou hast shewed this day, that thou hast dealt well with me, for as much as when the Lord had enclosed me in thy hands, thou killedst me not; for who shall find his enemie at such aduantage and let him go free with a good turne? Wherefore the Lord render thee good for that thou hast done to me this day, 1. Sam. 24. Yea when afterward he repented of this repentance, and with the dogge returned to his vomite, yet Dauid againe ouercame his euill with goodnesse, that he cryed out with a peccaui in his mouth, I haue sinned, come againe my sonne Dauid, for I will do thee no more harme, because my soule was precious in thine eyes this day: behold, I haue done foolishly and erred exceedingly, 1. Sam. 26. 21. With such loue was Dauid annointed when he was annointed with the horne of oyle to be king, this was the strength of his loue, when he had the oyle but not the horn; when he was elected, and not yet inducted into the kingdome: and yet behold, when after Sauls death he had gotten sceptrum pro pedo, a scepter for a sheep-hooke, and was taken from the sheepe-folds to feed Iaakob his people, and Israel his inheritance: when the Lord had now exalted his horne, whereby he might extirpate Sauls house, and roote out all his enemies, yet asked he Zyba after Sauls death, 2 Sam▪ [...]. [...]. saying: Remaineth there yet none of the house of Saul, on whom I may shew the mercie of [Page 91] God? the mercie of God, [...], which signifieth bountifulnesse and largesse, not ordinarie, but proceeding from most ardent affection, as Pet. Mar [...]yr. in hunc [...]. Martyr well obserueth. And when Mephibosheth Sauls nephew was brought vnto him, he said vnto him: Feare not, for I will surely shew thee kindnesse, and will restore thee all the lands of Saul thy Father, and thou shalt eate bread at my table continually: and this beneficence to his enemies nephew presently he performed. Indeed he well called it the mercie of God: for he is kind to the vnkind, and mercifull to the mercilesse man. And thus with Dauid, if our enemie hunger, should we feed him; and if he thirst, giue him drink at our table: though he feede and drinke vs with bread and water of affliction, and like Dauids enemies giue vs gall in our meate, and in our thirst giue vs vineger to drinke, Psal. 69. 21. Our loue must be miscricordia Dei, the largesse of God, who maketh his sunne rise on his enemies, and with Dauid a man after Gods owne heart, must we cause our sunne to shine on our foes, and freely giue them dimidium spherae solem simul & canis iram, the halfe circuit with the sunne and anger of the dogge, that is, cor, the heart, and not like angry Doeg cause one sunne to rise on our friend Saul, and our canis iram and bile on our foe Dauid, nor affoord him a c of our beneficence and bountie. This is not the mercy of God, but of Publicans and sinners, who loue, lend, and do good to their friends to receiue the like againe, Luk. 6. This is loue bought and sold, and mercenarie mercie, which hath then verily receiued all its reward. But now (alas) euery man saith like him in the 2. of Sam. 10. 2. I will shew kindnes to him who hath shewed me kindnesse before: or as Xenoph. lib. 2. de fact. & dict. S [...]cr. Chaerephon answered Socrates: I know how to vse my brother benefacienti benefacere, to do one good turne for another: but he that will wrong me in deed, I neither can nor will do him good. Thus our will cannot, and our can hath no will nor water in it to giue him drinke if he thirst. Like him in the Plaut. Au [...]: Comedie, in one hand we bring bread for our friend, and in the other a stone for our foe; in the one an egge for our louers, and in the other a serpent for our loathers; in the one a fish for our fauorites, and in the other a scorpion for our scorners. Which partiall affection, if it onely were found in the taile [Page 92] and dregs of the people, which like Moab are setled vpon their lees, it were lesse lamentable: but alas it is seene in the auncient and honorable man, who is the head, and like I had. lib. 24. Homers Iupiter hath two tunnes standing in the entrance of his pallace, out of one setting abroach his fauours to his friends, and out of the other his vials of wrath to his foes, and giues them a drinke of deadly wine. Yea, which is most lamentable, Balaam hath a blessing for his friends, Come ye blessed, and a curse for his foes, Go ye cursed, and to these when he stands on mount Gerizim dealeth abroad his blessings, and to those on mount Ebal scattereth his cursings. Wheras our tongue should blesse, and our hand deale a blessing where the Lord hath euen cursed, and do Gal. 5. good to all though specially to the houshold of faith; to the one in God, and to the other for Gods sake, and say like our Mat. 20. 13. heauenly Father who doth good to friend and foe: Friend, I do thee no wrong, I will giue to this other as much as to thee.

Let no man say vnto me (saith Homil. de Dauid. & Saul. Chrysostome) I haue a wicked, an vngodly, a desperate, and an incorrigible enemie: ‘whatsoeuer thou shalt say, yet is he not worse then was Saul, who once, and againe, nay being often preserued by Dauid, whose life a thousand wayes he sought, yet for all so many benefites perseuered in his malice. What therefore hast thou to accuse thy foe of? that he hath taken part of thy land, that he hath wronged thee in thy grounds, that he hath transgressed the bounds of his house, that he hath wiled away thy seruants, that he hath offered thee violence, that he hath detained thy goods vnlawfully, that he hath beggered thee? but yet he hath not taken away thy life, which Saul did attempt. But and if he hath laboured to take away thy life, peraduenture he durst it but once, not twice, not often, as Saul did indeuor. But if this once or twice, or thrice, or often he assayed, yet not rewarded of thee with so many good turnes as Saul was of Dauid, yet not preserued and his life saued, when once & again he had falne into thy hands.’ And if thou hast done all this to thine enemie, yet Dauid excelleth thee, that he vnder the law performed this, thou vnder the Gospell of peace. God spake to him, and commaunded this but by his Prophets, to thee hath he enioyned it by his [Page 93] onely Sonne, Heb. 1. He came as it were, but to mount Sinai, to burning fire, to blacknesse and darknesse to serue in the oldnesse of the letter, but thou art come to mount Sion, and to Iesus the Mediator of a better testament, stablished on better promises, to serue in the newnesse of the spirit, Heb. 12. He was but a son of Agar the bondwoman, I meane the law which ingendred vnto bondage, but thou art a sonne of the freewoman Sara, the Gospell which is free, that libertie wherwith Christ hath made vs free, Gal. 4. He was directed but with the law, a 2. Pet 1. 19. light shining in a darke place, and had but a Psal. 119. lanterne for his feet to be a light to his paths: but thou art led by that day-starre the Gospell, which like the Wisemens starre goeth before thee to Christ: yea thou art directed by the Sun of righteousnes himselfe. who saith to the: Follow my steppes, and loue thine enemies as I haue loued thee. ‘O if Dauid (saith that Father) had heard Christs precept, Do good to your enemies, Mat. 5. or the Lords prayer, Forgiue men their trespasses as your Father shall forgiue yours, Mat. 6. or the iudgement of the mercilesse debter, that would not forgiue his fellow-seruant an hundred pence when his master had forgiuē him ten thousand talents, Mat. 18.’ or Christ giuing his life for his enemies, Mat. 20. or his innumerable sermons of louing and helping our foes, Luk. 6. how great would his loue haue bene with these, who without them did so recompence his arch-enemie Saul, and reward his posteritie? Here is an example for vs to follow: euen the Publicanes and sinners do good to those who do good to them Mat. 5. 47. saith Christ, and if ye go no further what reward shall ye haue? This is but imperfectae charitatis, saith 2. 2. Quaest. 27 art. 7. Thomas out of Euchir. cap. 73 Austine, a point and signe of imperfect charitie; nay, vsura charitatis, but the vsury and gainefull vse of loue. For shame then of our profession, at least for feare of losing our reward, let vs go before Publicanes and sinners in the kingdome of grace, lest Publicans and sinners go before vs into the kingdome of heauen. For how great punishment shall we be worthie of Homil. 18. [...] Mat. 5. saith Chrysostome, ‘if when we should as children follow our heauenly Father, and be perfect in this as he is perfect, we be found but equall and perchance inferior to the very Gentils that know not God? if when [Page 94] we are commaunded to exceede Scribes and Pharisees in our righteousnesse, we come short of the Ethnick pagans, what torments shall we suffer?’

We reade that euen heathen men haue done good to their very enemies. Li 5 exem. c. 3. Sabellicus and Li. exemp. c. 2. Fulgosus bring a cloud of witnesses, as of Lycurgus the Lacedemonian to Alexander a boy, whom, when by chance he had strucke out his eye, he tooke home, intreated him curteously, and instructed him wisely. Of Caesar to Catullus, whom, notwithstanding his defaming verses, he inuited to supper and fed his foe. Of Augustus his bountie to his enemie L. C [...]nna: Ʋespasian to Ʋitellius: and Titus his son [...]o those two patricians that affected his Empire. These were their humani affectus, saith mine author, a part and point of humanity; but ours should be more, Pietatis & religionis partus, the birth of religion and the fruites of the spirit. But what do I speake of mens reason, when the vnreasonable beasts are friendly to their feeders? The Oxe knoweth his owner, and the stupid Asse not onely the crib, but his masters crib. What shall I tell you of horses, as of Plin. nat. hist. lib. 8. cap. 42. Alexanders Bucephalus, who in peculiar affection and loue to his louing Lord, would suffer no man but him to ride him: and though when being wounded at the Theban siege he was vnfit for the saddle, yet suffered he him not to get vpon another for that seruice: in reward of which brutish kindnesse he made him a tombe at his death, and called the towne Bucephalon after his horses name, as many histories report. What shall I tell you of Antiochus his horse? who to reuenge his masters death by Centoratus, when that enemie after conquest triumphantly ascended him, head-strongly gallopped to a steepe, and from thence did precipitate him and his rider, as the same author and Lib [...] de hist. an [...]mal cap. 43. Aelian doth relate. And therefore when Homer. I [...]ad▪ lib. [...]. Hector had fed his horses for the Troian warre, Now rush stoutly into the battell (saith he) [...], now remember your masters cribbe, and repay me my prouender, my strong wheate and sweete wine. And if we go no further then these, our gold is but drosse and horse-gold, our charitie is but vsurie and horse-loue, who claweth his fellow to be clawed againe.

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Saint Hexam l. [...]. c 4 Ambrose giues as great witnesse to mastiues and curs, as we shall to our friends thus performe: for when Ful [...]e [...] lib. 5. exempl. cap 2. T. Sabinus was imprisoned, his dog whom often he had fed would neuer forsake him in his bonds, but when his Lord was brought forth to be cast headlong into Tyber, like a mourner (kind curre) he stood howling beside his master; and when the standers by gaue him bread to stop his mouth, Ori domini admouebat, he held it vp to his masters mouth, and leapt after him into the riuer to hold vp his head. But why shew I that at home which dayly your eyes may behold? Let vs go into the wildernesse, and there shall you see both the Plin. hist nat. lib. 8. cap. 59. Serpents in Tyrinthe and snakes in Syria, though strangers they destroy, yet spare the inhabitants in whose land they are nourished. There shall ye see, that an Elephant grieuously wounded with Porus in the warre against Alexander, neglected his owne hurts, softly with his trunke pulled the darts out of his masters body, till by extreame bleeding he perceiued him to faint, and then little by little, and softly bowed downe himselfe, least Porus his body falling too high, should more be grieued with so great a fall. But why do I speake of these milder beasts? the very ramping and roring Lion, who Prouer. 30. 30 feareth not any, at whose roare the beasts of the field do tremble, is not behind men in this behalfe. For when one Androcles a seruant, for some notable misdemeanure in Rome, had run from his master into the wildernesse of Africa, there to shade himselfe from the scorching of the sun he entred a caue which was a Lions lodging gone about his prey; whereto the sauage beast after rauen returning with a thorne in his foote, he mildly beheld this fugitiue, and held him his foot to plucke out the prick: after which cure, the Lion for his fee fed him as his guest, and gaue him his diet of his pray (if Aelian. li. 7. de hist. animal c. 43 vide Plin. lib. 8. cap. 16. stories store not vp vntruth) for three yeares together. After which this vagabond leauing his solitary life, and rouing about Rome, was apprehended by his maister, and cast (as those bestiarij were in Rome) to this Lybian Lion which by chance had then bene caught: who seeing his old guest, acknowledged his benefactor, and in signe of requital fawned vpon him, and lay prostrate at his feet, yea tore a Pardale to whom his friend was exposed. Thus beasts in reason fauour [Page 96] their friends, when men become vnreasonable. And therefore when some [...]. Courtiers about Alphonsus defended, that some beasts excelled many men, as the Turtle in chastitie, the Emmet in prouidence, the dog in sagacitie, the Storke in pietie, and the Bee in industry and reuerence towards his King: that good K. of Arragon answered wisely, that whether these vertues were in-bred in beasts by nature, or giuē thē by Gods donatiō, surely they were granted them for no other cause but to shame vs; if reason shall not exceed sense, and men beasts in the workes of humanitie. Wherefore except your righteousnesse exceed the righteousnesse of the Scribes and Pharisees, who hate their enemie; except it exceed (saith Christ) the charitie of Publicanes and sinners, who loue but their friend; nay surely except it exceed the righteousnesse of sauage beasts, and your charitie the loue of cruell Lions, how can ye hope to enter into the kingdome of heauen, when ye do but as horse and mule which haue no vnderstanding, and as Dogs or Lions beasts that perish?

It was diuellish policie which that Florentine Com. 3. 32. Machiuell (one that hath done much euill to politicians of our age) gaue his statist, that one should neuer offer nonis benefi [...] ijs veterem iniuriarum obliuionen [...] inducere, to benefite or do good to him whom notoriously he had wronged, least (saith that match-deuil who seldome found his match in euill) he which neuer truly but fainedly wil be reconciled, when thou art secure of his loue, reuenge vpon aduantage: but rather (saith that Achitophel) Insigni iniuria aduersarium vi [...]la, continue on doing him some notable wrong, and keepe him still in enmitie, least being forced by his friendship to trust him with thy selfe, he deceiue thee at a lype. But this wisedom of the flesh is enmitie against God, and is twelue times infatuated by the wisedom of God, Rom. 12. fashion not your selues like vnto this world, but be ye changed by the renewing of your mind, that ye may proue what is the good will of God, acceptable and holy. Let loue be without dissimulation: abhorre that which is euill, and cleaue vnto that which is good. Be affectioned to loue one another with brotherly kindnesse. Blesse them that persecute you: blesse (I say) and curse not. Be of like affection one towards an other. [Page 97] Recōpence to no man euill for euill. If it be possible as much as in you lyeth haue peace with all men. Dearely beloued, auenge not your selues, but giue place to wrath: and which is the vpshot of all, if thine enemie hunger feede him, if he thirst giue him drinke: for in so doing thou shalt heape coales of fire vpon his head. Be not ouercome of euill, nor be led by Machiauell, but ouercome euill with goodnesse.

Howbeit, if neither our heauenly Fathers example, nor Christ our elder brothers example, nor Dauid our fellow-seruants samplar, can moue vs to exceed either Publicanes and beastly men, or the beasts of the field, yet with Heb. 11. [...]6. Moses let vs haue respect to the recompence of reward, seeing by this we Mat. 5. 48. shall be perfect as our heauenly Father is perfect, and haue great reward in heauen, Luk. 6. 35. For whereas (saith a Cmys. st. Homis. 18. in Mat. 5. Father) he blessed the meeke but with inheriting the earth, Mat. 5. 5. and the poore in spirit but with appropriating to them the kingdome: and the mourners but with hope of future comfort: and thirsters after righteousnesse but with satietie and fulnesse: and the mercifull but with obtaining mercie: and the pure in heart but with hope of seeing God: and peace-makers but with the appellation of the children of God: and sufferers for his sake but with fruition of the kingdome: by this last of doing good to our enemies, we shall not onely enioy all these, but we shall be perfect as our heauenly Father is perfect: and though these many vertues, these many daughters haue done valiantly, yet this surmounteth them all. To helpe vp his enemie that lyeth vpon the ground, and increase his former dignitie with good turnes, could euen Orat. pro M. Marcello. Tully tell his Emperour: Haec qui facit, non ego illum cum summis viris comparo, sed simillimum Deo iudico: The deed of God and not of man, he shall be perfect as his heauenly Father is perfect. Perfectorum sunt ista (saith Enchirid. ad Laur. cap. 73. Saint Austine) this is not milke for babes, but meate of strong men, who are grown to the full age of Christs stature. For see (saith L [...]co cirat. &. Fer [...] in Mac. 5. Chrysostome) how he puts this as crowne on all the other vertues, and addeth this the last as the perfection of all, ye shall be perfect. The ranges of this Iaakobs ladder he set downe before: the first steppe is, not to be angry: the second is, not to exasperate with behauiour: the [Page 98] third, not to reuile in speech: the fourth, not to do wrong in deed: the fift, not to requite euill: the sixt, not to resist iniurie: the seuenth, to beare it with patience: the eight, to prepare for more wrong then was offered: the ninth, to loue our enemies: and lastly, which is the end of all, to pray for them, and do them good, and this is the toppe of the ladder that reacheth vp to heauen.

Which doctrine as it instructeth vs to loue our foes in deed & 2▪ Vse. in truth, so reproueth it iustly them who loue in tongue onely, and in word alone. And as it requireth the hand of friendship in the tongue of friends, so vnmasketh it all face-taking friendship, which in word pretendeth amitie, but in worke extendeth enmity to foes as they were their friends. Grieuously complained Dauid of such familiar trecherie, Psal. 55. 12. It was not mine open enemie that did me this dishonour, for then I could haue borne it. Neither was it mine aduersarie that did exalt himselfe against me, for then I would haue hid my selfe from him: but it was thou my companion, my guide, and mine owne familiar friend, which tooke sweet counsell together, and walked together as friends. My familiar friend whom I trusted, which did eate with me, hath lift vp his heele against me, and laid great waite for me, Psal. 41. The Prophet Ieremie felt no lesse of false friendship: Euen thy brethren (saith God to his Prophet) euen thy brethren, and the house of thy father, euen they haue dealt vnfaithfully with thee, and they haue cryed out all together vpon thee, beleeue them not though they speake faire to thee, Ier. 12. 6. And therefore compareth Dauid them to bees, Psal. 118. They came about me like bees: and very fitly faith a Ioh. Hus. in hu [...]c locum. Writer: for the Bee (as Lab 5. de hist. [...] [...]nal. cap. 22. Aristotle noteth) carieth hony in her mouth and a sting in her taile. Such Bees were the Iewes to our head Christ Iesus (saith Iohn Hus.) Mat. 22. Maister, we know that thou art true, and teachest the way of God truly: behold the hony in their mouthes, tell vs therefore is it lawfull to giue Caesar tribute? behold their sting in the tayle. But he knew their thoughts, and pulling the vizard of false friendship from their face, Why temptye me (saith he) ye hypocrites? And the dux of this swarme was no other but euen Iudas, who was Act. 1 16. guide to them that tooke Iesus. [Page 99] He came to his Lord with hony in his mouth, Aue, Mat. 26. 49. God saue thee maister; but in his taile was a sting, which cryed, Caue, God saue thee from me mais [...]er, for he betrayed him with a kisse into their hands. And see how our Sauiour in grea [...]est indignation vpbraideth his trecherie and vnkindnesse: Iudas (saith Luk. 22. 48. he) betrayest thou the sonne of man with a kisse? Euery word is ponderous, and an argument of vnkindnes: Iudas, what? my steward, and mine almner, yea mine owne disciple: Iudas, surely he is not our enemy though he come with swords and staues, Friend wherefore art thou come? Yes (blessed Sauiour) it is Iudas thy burser, who was a theefe and caried the bagge: betrayest thou? who before confessed: yes, he betrayeth who before professed: for though in words he confessed thee, by workes he denyed thee. Thou whom I chose out for one of my twelue Apostles, thou for whom alone I carued at my last Supper, and I gaue thee a soppe dipped in kindnesse: betrayest thou the son of man? a seruant thy Lord, a disciple thy maister, the sonne of man without sinne, and sellest him for thirty pence, who is the price of the world, and the ransome of mankind? and that with a kisse? with a Ambros. l [...]. 10. in Luc. 22. pledge of affection doest thou giue a wound? with a kisse of loue dost thou execute hatred, and with a signe of peace doest thou inflict death? Thus the Wolfe deuoured the Lambe of God vnder sheepes clothing: thus Christs burser that caried the bagge was a theefe to his maister, and in punishment of his trecherie, like a theefe in the Castle yard, he walkes vp and downe the Scripture with this bolt at his heeles, Iudas Iscariot one of the twelue, which also betrayed him, the gingling of which bolt at his heeles, tels all that heare it, he is in that infernall 1. Pet. 3 19. prison Iud. 6. kept vp in chaines of darknesse, because when he brought hony in his mouth, he brought a sting in his taile, and with his precious balmes brake our head. Atque vtinam solus Iudas tam horribiliter peccasset, and would God onely Iudas (saith a Brent. Hom [...]i▪ [...] pass. Christi. Writer) had so perfidiously betrayed: but now (alas) with Io. Fer [...] part. 2. pas Dom. another we may stand in a gaze, or rather in a maze admire, Bone Deus, quàm plenus nunc est mundus huiusmodi proditorum! Good God, how full now is the world of such Iudasses and betrayers, nemo a [...] his securus, none can escape them. Helpe Lord, for there is [Page 100] not one godly man left, for the faithfull are minished from among the children of men, they speake deceitfully euery one to his neighbour, they do but flatter with their lips, and dissemble with their double heart. Psalme 12. 1. The faithfull man is perished out of the earth, & there is none true hearted among men. They all lie in waite for blood. Euery man hunteth his brother with a net: the best of them is as a brier, and the most righteous of them is sharper then a thorne hedge. Trust ye not in a friend, neither put ye confidence in a counseller. Keepe the doore of thy mouth from her that lieth in thy bosome: for the sonne reuileth the father, the daughter riseth against the mother, the daughter in law against her mother in law, and a mans enemies are they of his owne house, Mich. 7. 2. Which caution, that better he may imprint, Comment in 7. cap Mich. Ierom exemplifieth it with several instances of vnkindnesse: Trust not a friend (saith he) for false 2. Sam 15. Achitophel deceiued Dauid; and Math. 26. Iudas the true Achitophel his master Iesus. Put no confidence in a counseller, as did the Iudg. 9. Sh [...]chemites in Abimelech, whom when they had aduanced, he oppressed them. Keepe thy tongue from her that lieth in thy bosome, for Iudg. 16. Dalilah betrayed Sampson, when he dallied her in his lap. For the son reuileth the father, as 2. Sam. 16. Absalom did Dauid. The daughter riseth against her mother; a testimonie wherof, though in Scripture thou canst not find (saith he) yet are there so many examples thereof in dayly experience, that rather we should weepe there are so many, then search them out. The daughter in law against her mother in law, as Gen. 26. 35. Esawes wife against Rebecca. And a mans enemies are they of his owne house: here I seeke not examples, for they are moe (saith Ierome) then can be numbred. Abel is persecuted of none but Cain: Isaac of Ismael: Iaakob of Esau: Moses of his brethren: Dauid of Saul: Elias of Iezabel: and Christ of his owne, who shold haue bin the mā of his peace. Which enmity as it was first laid and begun in the Gen 3. Serpents seed and the seed of the womā, so euer since out of the Churches bowels, like the wombe of Gen 25. Rebecca hath two manner of people, like her twins bene deuided out of her bowels, which being as contrary as the flesh to Gal [...]. the spirit each to other, like Iaakob and Esau struggle in the wombe, and being come to strength Gal 4 like the sons of the bond-woman [Page 101] and free, persecute one the other. And as he that was borne after the flesh, persecuted him that was borne after the spirit, euen so it is now. Thus a brother is most deceiued by his brother whom he trusted: thus he is Marke 6 4. despised of his owne, and not without honour in another countrey, Gen. 37. Ioseph is afflicted in his fathers house among his brethren, and sold into Egypt, and king Gen [...]. 41. Pharao exalts him. Exod. 2. Moses is cast out by his parents into the riuer, but though his father and mother forsooke him▪ yet the Lord taketh him vp by the hand of Pharaoes daughter, who nourished him for her owne sonne. Ieremie is cast into the dungeon by Ieremy. [...]8. [...]. Zedechias counsellers, and by vers. 9 2 [...]. 12, 13. Ebedmel [...]ch an Egyptian is deliuered out of prison. And as it was then, euen so is now, when we are fallen into the worst times, into the last part of Nebuchadnezzars image, whose feet were of iron and clay, into the last age, wherof Ouid li. [...]. Metam. [...]b. 4. he speaketh, De duro est vltima ferro, which is of hard iron, and in it men of stonie hearts: that the nearer they are in affinitie, the nearer they are in trechery: as the heathen there experimently complaineth of this age:

— 
Non hospes ab hospite tutus,

Nec socer à genero, fratrum quoque gratia rara est.

Imminet exitio vir coniugis, illa mariti,

Lurida terribiles miscent Aconita nou
 [...]rcae,

Filius ante diem patrios inquirit in annos.

From henceforth (saith our Sauiour) there shall be fiue in one [...] Luke 12. 5 [...]. house deuided, three against two, and two against three: the father shall be deuided against the sonne, and the sonne against the father: the mother against the daughter, and the daughter against the mother: the mother in law against her daughter in law, and the daughter in law against her mother in law. Thus the man of our peace whom we trust, often layeth great waite for vs: thus counterfeits vnder the colour of gold, and false brethren vnder the vizard of friendship eftsoone, betray vs. It was a common tricke in his dayes, who beholding it complained, Tuta frequens (que) via est per amici fallere nomē: and he gaue his censure of such cosining: Tuta frequens (que) licet sit via crimen habet.

A safe and common way it is, by friendship to deceaue:

But safe and cōmon though it be, its knauery by your leaue.

[Page 102]

And as it was then, euen so is it now in these perilous times, wherein (as the 2. Esdr. 5. 10. Scribe speaketh) vnrighteousnesse and voluptuousnesse haue gotten the vpper hand vpon earth, wherein the land shall be barren from faith (as he prophesied) and iniquitie shall be increased more then thou hast seene, or hast heard in time past, that all friends shall fight one against another, when wit shal hide it selfe, and vnderstanding depart into his priuie chamber. Our Sauiour foretold the like cause of not vnlike effect, Math. 24. Because (saith he) iniquitie shall be increased, the loue of many shall be cold, because of a flood of iniquitie (as Calui. in hunc locum one expounds it) where men are frozen in their dregs, the loue of many shall be cold, or frozen (as Enarr. in hunc locum Bucer doth interprete it.) For as an inundation of much water, freezeth in those regions from which the Sunne is fare remote; so a flood of iniquitie in those parts from which the Sunne of righteousnesse is farre distant, hath made such a frost of charitie, that frater infidelis (to vse the words of Hugo) fratrem fidelem, one brother betrayeth another▪ as our Sauiour prophesied Math. 24. 10. and breaketh the knot of friendship, Etiā cum familiarissimis, euen with their dearest friends and familiars, as Theophylact a most ancient Archbishop nearest the Apostles times, on these words obserueth.

And if Iudas brought vp in Christs bosom, if the worme bred in virenti ligno, in the greene timber, did thus fret and consume that tree of righteousnes: quid fiet in arido (as himself reasoneth) what will this worme do in drie wood, Luke 23. 31. If the head drinke deepe of this wormewood from the hands of his owne, who gaue him gall in his meate, and vineger in his drinke: what may the members of his bodie expect, but to pledge their head, in receiuing that potion into themselues? If these Bees of his owne hiue, brought our head hony in theis mouthes, and a sting in their taile to wound it vnto death: what might Dauid looke for, but that they come about him also like bees, to giue good words with their mouth, but curse with their hearts, Psal. 62. 4. What might 2. Sam. 20. 9 Amasa looke for from lip-louing Ioab, but mel more, verba lactis, honie in the mouth, or buttered words, (as the Psalmist speaketh) Art thou in health my brother? And felin corde & fraudem in factis, an heart full of gall and bitternesse, [Page 103] and an hand full of blood. Thus speake they friendly to their neighbours, when mischiefe is in their hearts, Psalme 28. 3. Art thou in health my brother? It is the voice of Ioab, when he meant to be his butcher. But Amasa might haue answered this dissembler, as the sicke Hen in the fable replied to the Cat, asking how she did: Bene si tu discedas, better (I thanke you) if ye would go farther from me. Such a visiting Cat was he, who came to see Dauid, Psalme 41. 6. If he come to see me, he speaketh lies, he heapeth vp iniquitie in his heart, and when he commeth forth he telleth it, When shall he die, and his name perish? now that he lieth let him rise vp no more. Thus one thing floteth in their mouth (saith a Ierom coment. in Math. [...]. Father) and another thing is diued deepe in their heart. Et venenum animi linguae mella tegunt, like cunning Phisitians that should poison, they couer the poison of their heart with sugred words, that more easily we may receiue their bitter potion, and drinke their cup of deadly wine. VVith Iudas they kisse their brethren, but osculo oris non charitatis (saith Austine) with the kisse of Iudas, not of Iesus; of their mouth, not their mind: Oris attactu non mentis affectu, coniunctione labiorum, non commixtione spirituum: they draw neare their brethren with their lips, but their heart, that heart is farre from them. Hom. 15. in Ephes [...]. in iliud cum omni m [...] litia. Chrysostome compares them to the worst kind of dogs, which barke not at passengers, nor make shew of any rancor, as other common curres do, [...] but fawne vpon them, and shew an outward face of gentlenesse, [...], but comming behind them in priuate, and taking them at aduantage when they see not nor perceiue, priuily they snatch them by the heeles. And he there giues his censure of such fawning spaniels, [...], these fawning dogs (saith he) are worse then common barking curres, that very honestly giue vs warning of their teeth before they bite: and that father fitly applieth his comparison, [...]: and euen some men are dogges (saith he) which neither bawle with their mouth, nor snarle in their anger, nor shew any rancor in outward behauiour towards others, (as those barking [Page 104] curres which I sneaped in the verball reconcilement:) [...] &c. but secretly they concinnate and fainedly forge deceites, or (as Dauid may expound Chrysostome) they courage themselues in mischiefe, and commune among themselues how they may lay snares, and say, that no man shall see them. They imagine mischiefe and practise it, that they may keepe secret among themselues euery man in the deep of his heart, Psal. 64. 5. 6. Thus false brethren (among whom 2. Cor. 11. 26 Paul himselfe was in perill) speake with the voice of Iaakob, when indeed they haue the hands of Esau. Exteriora serenitas tenet, & interiora tempestas, (as one Euseb. Emis. homil 9. ad Monach. speaketh of some Monkes, such euill beasts and slow bellies, which being fruges consumere nati, like the frogges and grashoppers of Egypt, eate vp the greene hearbes and fat of the land.) They speake friendly to their neighbors, but imagine in their hearts. And it were lesse vnnaturall, if euen thy brethren onely, and domus patris tui, and the house of thy father, (as they vsed Ier. 12. 6. Ieremie) were perfidious, and thy kinsmen and friends did betray thee, as prophesied our Sauiour they would: but when pater domus tuae, the father of thy house fulfilleth Christs Mat. 24. 10. prophesie, and betrayeth his owne bowels into the hands of sinfull men, this is most vnnaturall, Improbus ille pater crudelis tu quoque mater, thy father is an Amorite and thy mother an Hittite, as the Ezec. 16. 3. Prophet spake of Israels parents. Scelus est Iason & magis scelus Medea mater. More cruell then the Lam. 4. 3. dragons in the wildernesse to their young, yea then the Iob. 39. Ostrich, who sheweth himselfe cruell to his young ones as if they were not his, are those which like Exod. 2. Moses his parents expose their owne sonne to the waues of the riuer: yet cry these peace, peace, and would be called peace-makers, that so steale they might that blessing from their heauenly Father in the apparell of Christ the elder brother. But indeed they are pacidici non pacifici, saith Iab. 1 de conuers. ad Cleric. cap. 31. Bernard, they speake vnto vs of peace, but in truth prepare themselues to battell: for they say and do not: Vtinam tamen nostri etsi non facerent saltem dicerent, saith that Father, Would God ours though they do not, yet would say well, and know the things that belong to their peace. But as a [...] R [...]d [...]ph. T [...]ssou [...] Scrap [...]. re [...]g. lib. 2. Generall of the Franciscane Friers reprehending that societies life & learning, truly spake of them: My [Page 105] deare brethren (saith he) from the first beginning of our Order and religion conscientia, conscience did flourish: but honestie decaying by little and little, the first syllable is lost, and scientia, science or knowledge alone remained: but now by our faults the first syllable being taken away againe, we remaine pure entia, blockes, stockes and images: so (I feare me) some Praefect of English Franciscans, or Benedictines rather (as they count themselues, and would be called) viewing their mores & scientiam, how they are liu'd and learn'd, may as iustly complaine, not with Beza Epist. him that they haue multum scientiae, parum conscientiae: much science, and little conscience: but of losse of both syllables, with the Prophet Esa. 1. 5. The whole heart is heauie, and the whole head is sicke, and the disease of the head is falen vpon the hart, that the child in vnderstā ding may cry with the 2. King. 4. 19. Shunamites boy, Mine head, mine head, and his mother cannot mend him: and the man of ripe age in malitiousnesse may complaine with Ier. 4. 19. Ieremie in another meaning: My belly, my belly, I am pained at the very heart, mine heart is troubled within me: for from the sole of the foote to the top of the head there is nothing whole therein, but wounds in the head, swellings in the heart, and in the other parts sores full of all corruption. And if they either had like those Rom. 10. [...] Iewes conscientiam sine scientia, zeale and loue without knowledge, we might hope they would be simple as Doues without gall, and looke to their hart: or if they had lost onely the first syllable of their conscience, and had scientiam sine conscientia, like the 1. Cor. [...]. r. [...]. Corinths, knowledge without loue, we might expect they would be wise as serpents to defend and look to their head: but seeing like those Franciscanes they haue lost both syllables of their conscience, (strange, that in Paradise a place of puritie, shold neither grow the tree of life nor the tree of knowledge) that only they remain pura entia, pure and meare things (as that gouernor spake of them) statues and images Psal. 115. which haue heads and vnderstand not, nor know the way of peace, hands and handle not the works of charitie and deedes of reconcilement. I will not adde with the Prophet: They that made them, and set them vp, are like vnto them, but so are all they that put any trust in them. I wish, as these golden images are set vp in the temple (by them who [Page 106] commit the greatest idolatrie in setting vp such images in the Church of God) and adored by their simple Saints, (though it be but as the people honoured the Asse that caryed Isis, with a non tibi, sed religioni, not because they are pure siluer, but like Caesars Mat. 22. brasse penny, Caesaris effigiem qui libet, assis habet, Asses may haue Caesars image and superscription:) so they wold not like Nebuchadnezzars Dan. 3. golden image procure the death of them, who in wisdome like Daniel fall not downe and worship them. I wish, that as the Plu. comment. de sort. Roman. Romaines, though they erected not a temple to Wisedome, nor Temperance, nor Patience, nor Magnanimitie, nor Continence, yet builded a temple to Concord: so though they build not themselues as a 1. Pet. 2. 5. 1. Cor. 6. 19. spirituall temple to those vertues and goddesses of the spirit, Gal. 5. 22. to Faith, nor Temperance, nor Long-suffering, nor Gentlenesse, nor Peace, nor Meeknesse, nor Goodnesse, yet Charitati templum facerent, they would edifie themselues in loue, and build themselues a temple to Concord and Charitie. And though they build her a temple, yet is it not founded in faith, nor her walles reared and raised vp with Hope, nor her roofe perfected by Charitie, as Saint Austine speaketh. They brag of Concord, and cry to all men, peace, peace, when there is no peace: for in their titular temple of Concord they sacrifice their brethren like sheepe on the altar of their heart, and yet cry they Templum pacis, templum pacis, peace, peace, where there is no peace. Like Plut in vit. Tyber. & Grac. L. Opimius the Consul, who slue 3000. of the faction of the Gracchi, and yet forsooth built a temple to the goddesse Concord. ‘But what was this else quàm irrisio Deorum, to mocke the God of peace,’ saith Lib. 3. de [...]ru. Dei cap. 25. Austine, to build a temple to that goddesse, who if she had bin in the citie, it had not bene rent with so many dissentions. ‘ Cur enim si rebus gestis congruere voluerunt, non ibi potiùs aedem Discordiae fabricarunt? For if they would haue done sutable to their deedes, why rather erected they not a chappell to Discord?’

Thus face-taking friendship oft comes in sheepes clothing, when within she is a rauening Wolfe, for by her fruits ye shall know her. Thus masked malice vnder the vizard, vnder the habite of amitie, faineth her selfe to be another, when indeed she is the 1 King. 14. wife of Ieroboam, of fighting against and chiding. And he [Page 107] that like old Gen. [...]. 1. Isaac is dimme-sighted, may be easily deceiued with the voice of Iaakob, and faire tongue of supplanters, till he feele the rough hands of Esau. Yea Ahijah the Prophet himselfe, for the dimnesse of his eyes may be cousened with her disguise, till the Lord reueale it vnto him, saying, Behold the wife of Ieroboam comming in vnto thee, and faining her selfe to be another, and then can he vnmaske this mistresse, and tell her who she is assoone as she entreth the doore of his eare, or his eye: Come in thou wife of Ieroboam, why fainest thou thus thy selfe to be another? I am come vnto thee with heauie newes. Yea charitie that is neither simple nor subtill, (as Bias spake wisely of her) or rather not onely simple as a doue to thinke no euill, but also wise as a serpent to discerne all things, and see what is euill, could subscribe on the night this Epigram to the inscription of the Consuls Plut. vit. iv. temple, Actus vecors templum facit Concordiae, bloudie and warrish hands build a temple to Concord. And we in this wise charitie may iudge, that though themselues they inscribe with the Temple of Concord, though in their forehead and front like the Exod. 28. High Priest they carrie the inscription of Holinesse to the Lord, and amitie to their brother: yet vocabulum opere destruxerunt, saith Comment. in Mich. 7. Ierome, though in words they professe it, with their workes they denie it; though they make a shew of loue, yet haue they so denyed the power thereof, that in their stonie heart like that Act. 17. Athenian altar, we may iudge is written: Ʋnto the vnknowne God of Mars, and malice, of enmitie and enuie. S [...]ll 1 enarr. in Luk. 12. One compares them to Apothecarie boxes, which are without titled with names of medicine and sweet hearbes, when within there is nothing but Wormwood and Gall, Aloes or poison. And though like Ioab, they haue titles of health: Art thou in health my brother? or like Iudas, God saue thee maister, yet do they flatter with their tongue, saith Dauid, for their inward parts are very wickednesse, Pal. 5. 9. And when we open these b [...]xes we shall find them no lesse, then full of those rootes of bitternesse, [...], [...]. Rom. 1. with the Paranomisia of which words, Paul (as one Pis [...] at schol. in R [...]. [...]. 29 noteth) was not more delighted, then they are with the things themselues which they signifie, I wish these men, whose heart is so [Page 108] deceitfull and wicked aboue all things that none can know it, had in their pretence of loue that fenestratum pectus, glasse windowes in their breast, (which Momus in Plutarch looked for and found lacke of in the fabricke of mans bodie) Tunc si mentes recluderentur, possent aspici laniatus & ictus, as one Tacit. Ann. 6. speaketh, then should we see their malitious rancor in the heart, like a Lion lurking in his den: then should we see their mischiefe in the deepe of their hearts, as it were a Lions whelpe lurking in secret places that he may rauish the poore: then should we see their [...], heart, and a hart how they speak euery one deceitfully to his neighbor, and flattering with their lips speake with a double heart, Psal. 12. 2. one heart in their mouth, and another in their breast, outwardly speaking one thing, and inwardly thinking another, saith Musculus on these words. Then should we see how they Thom. in hunc locum. reioyce at our miserie, when they seeme to bewaile our misfortune, how they hate when they seeme to loue, how they laugh when they seeme to lament our affliction. But seeing nature hath not set that glasse window in their brest, yet holdeth grace the Iam. 1. glasse of the word before their eyes, which being a Heb. 4 12. discerner of the intents and secrets of the heart, casteth such a reflexe of their inward meanings, that in it as in a glasse we may behold, not darkly, but face to face, what manner ones they are. For euery one of them speaketh peaceably to his neighbor with his mouth, but in his heart layeth waite for him, Ierem. 9. 8. Wherefore let euery one take heed of his neighbour, and trust you not in any brother, saith the Prophet, for euery brother wil vse deceit, and euery such friend will deale deceitfully: and euery one will deceiue his friend, and not speake the truth; for they haue taught their tongues to speake lies, and take great paines to do wickedly. Whose mirie pits and filthie puddles, though now they lye couered with sweetnesse of apparant sanctitie and loue, like dirtie bogges couered with snow in winter, yet when the Sunne of righteousnesse shall rise, and breake foorth in no lesse heate then flaming fire, then shal these vngodly melt at the presence of God, saith the Psalmist, as water at fire, and snow at the Sunne, and then shall he lighten things hid in darknesse, and make the counsels of their heart manifest: and when [Page 109] their snow is melted by that consuming fire and brightnesse of his comming, then shall appeare their myrie places, their pits and plots, their Serpents subtiltie that lay hid vnder the Doues simplicitie. And he, before whom the graue it selfe is naked, Iob 26. 6. shall open these whited tombes, which appeare outward so beautifull and amiable to their brethren, that men going ouer them perceiue not, but are within full of dead mens bones, of iniquitie and all filthinesse. But to leaue this snow-coloured earth and earthly whitenesse, to that finall melting by the Sunne of righteousnesse; to leaue these Apothecary boxes, (whose ointment of loue those dead flies, iniuries, suspitions, enmities, truce, warre, and yet againe seeming peace (as the seruant told Phaedria in the Terent. [...]. act. 1 scena 3. Comedie) causeth it to putrifie and stinke in the nostrils of the Almightie) to Eccles. 13. that last opening of all hearts and secret things. To leaue these ambidexters, Quiamant tanquam osuri (as L [...]b. de amici [...]. cap. 8. Austine out of Tully speakes) who loue so, and are friends to day, that to morow they may be foes; so friendly to al that faithful to none: ‘now praising and straight dispraising; now fawning and presently biting; to day ready to kisse, and to morrow more ready to kill:’ to leaue these ambidexters to him that wil reward them according to the work of their hands: to leaue these fast and loose men to him that Iob 5. 22. 23. catcheth the wise in their owne craftinesse, and maketh the counsell of the wicked foolish, yea scattereth the deuises of the craftie, so that their hands cannot accomplish their intended enterprise: and to leaue lastly these masked hypocrites (who in the theater of this world are now the diuels stage-players) to that last catastrophe (when they haue acted their parts of dissimulation) Exite maledicti in ignem aeternum, Go out ye cursed into euerlasting fire: let all true reconciled friends, as they pretend the shew and shadow, so extend the bodie and substance of friendship, and be reconciled indeede.

Which doctrine, as it vnmasketh the face of hypocriticall 3. Vse. Ioabs, so bindeth it the hands of blood-thirstie Esawes, vnder whatsoeuer their pretence of reuenge. Whosoeuer shal smite thee on the right cheeke, turne to him the other also, commands Christ our Lord and law-giuer: And if any will sue thee at the law for [Page 110] thy coate, let him haue thy cloake also: and whosoeuer will compell thee to go a mile, go with him twaine, Math. 5. 39. Vnder which triple iniury, of our person, If any smite thee; and of our good, If any sue thee; and of our body, If any will compell thee to trauell, compriseth he all wrongs offered by our enemies, as the Iansen. in hūc locu [...]. learned obserue; which so we must beare in the greatest measure, as forbeare to requite in the least degree. If any shall smite thee on the cheeke with the fist of wickednesse, turne to him the other also▪ saith Christ: to which yet thou art not bound according to the letter of the law: for neither Iohn 18. 23. Christ himselfe, nor Acts 23. 3. Paul his Apostle turned the other cheeke to their smiters, (as Iulian that messenger of Satan, being sent to buffet the Christians, when he smote them on the cheeke, replied to their complaint, that their master bids them turne the other also; and beat them with this text, as the fowler smote the Eagle with that shaft which was feathered with her owne quill) for praeparationem cordis non ostensionem operis intelligit (saith L [...]b. 1. de ser, Dom in mont. c. 26. Austine) He vnderstandeth greatest patience and moderation of mind, saith hom. 18. [...]p. imp [...]rs. in Math 5. Chrysostome with some Theoph. Ambr. & F [...]rus in hoc. other expounders, that after one wrong, thou be more ready to receiue a second then requite the former: as Paul was readie, not onely to be bound, but to die also at Ierusalem for the name of the Lord Iesus, Acts 21. 13. or as the Corinths suffered this three-fold wrong of their false Apostles, If they brought their persons into bondage, or tooke their goods, or smote them on the face, 2. Cor. 11. 20. Thus must we turne the other cheeke to our smiter, that is, Fer [...]s li. 1. comment. in Math. 5. Duplicat am iniuriam perpeti quam referre talionem, be more ready to receiue another wrong then retaliate the former. Said I, another? I may adde a greater. If he smite thee on the right cheeke, saith Christ; which blow comming but from the left and weaker hand by nature (saith Augu. epist. 5 ad Mar [...]ellinū, Magis smistra percutitur, quia in eius petius partem, qu [...] ad [...]exti ā ferientu fac [...]lior [...]ctus est. Austine) is lesse sore and grieuous, thou must turne the other, the left cheeke to receiue a greater blow from his right hand, which is Arist. lib. de com. animal. gre [...] lib. 7. c. 17. stronger then the left, and fals not so light where it lighteth. Thus must we offer the acceptance of a greater iniury, then repay the lesse which was offered: as Christ our head to the smiter of his cheeke, Math. 26. 67. offered his whole body to be crucified, rather then requite it, and gaue his backe to the [Page 111] smiters, his cheekes to the nippers, and hid not his face from shame and spitting, Esa. 50. yea offered his head to the thornes, his mouth to the vineger, his hands and feete to the nailes, and his precious sides to the speare.

And if for thy goods, the litigious wrangler will sue thee at the law for thy coate, rather then reuenge, let him haue they cloke also which is of greater value, or (as Luke 6. [...]9. Saint Luke changeth these garments) if he take first thy cloake, let him also haue thy coate which is nearer vnto thy self: that is [...] rather suffer wrong, rather sustaine harme, then to go to law one with another, as not onely 1. Co [...]int 6 [...] grace commaundeth, but euen [...] 5 [...] c. 11. & [...]. [...]. nature it selfe can teach thee. Yea for thine owne person, if any [...] shal not onely take vp thy horse, but post thy selfe, and compell thee to runne a mile at his stirrup, yea and loade thee with his cariage (as the Mat. 27. 32. Iewes [...] tooke vp post, and loaded Simon of Cyrene with Christs crosse) thou must rather go with him two miles, not casting off that which presseth downe, but runne with patience the race that is set before thee, though he ride thee like an asse, rather then like Issan couch downe vnder thy burden, and in reuenge kicke against the prickes. And this is the victory which ouercommeth the world, to kisse thus the hand of him that smites thee on the cheeke, to cloake thine enemy that sueth for thy coate, and to runne with him two that compelleth thee one mile. This is the goodnesse that ouercometh euill, not to resist euill, but putting vp thy sword of reuenge into his sheath of patience and long-suffering, to commit it with Dauid to him that iudgeth righteously, Domine tu retribues, thou shalt repay for me O Lord: Ego non retribuam, Domine tu retribues pro me, not I, but thou shalt answer for me, O Lord my God.

It was ferina exceptio, a brutish exception (saith one) of Lib. 1. [...]. Tullie, That none hurt or harme another, nisi lacessitus, vnlesse prouoked. O quam simplicem veram (que) sententiam duorum verborum adiectione corrupit! O what a good sentence (saith Lib 6 [...]. cap. 18. Lactantius) he mard with two words! yea with one syllable, which like a little leauen sowred the whole lumpe, and with that small herbe put death in the pot. Vnlesse prouoked? Ʋox pecudis non homims, [Page 112] the voice of a beast and not of a man; for what else could the roring Lion haue excepted? He came indeed nie the truth, and if this ni had not bene, he had spoken like the Apostle of Christ Iesus, Si lacessitus, si quis in seruitutem adigit, si exedit, si deuoret, si in faciem cedat: suffer if thou be prouoked, if brought into bondage, if spoiled, if deuoured, or if thou be smittē on the face. Proud Arist. l. 4. ethi. cap. 5. T [...]leraresi lac [...]ssaris seruit [...] est. nature indeed thinks it bondage and slauery to suffer when she is prouoked; but humble and meeke-making grace it teacheth that Christs seruant is herein a free-man; and in this free seruitude of long-suffering must we serue our God, as Paul himselfe serued the Lord with all meeknesse, with many teares and tentations which came vnto him by the laying a wait of the Iewes, Acts 20. 19. Thus to ouercome not only thy foes euil with goodnes, but thy self, and in thy self those Iames 4. 1. souldiers of Satan, thy lusts which fight in thy members 1. Peter 2. 11. against thy soule, thou resistest the diuell, that he giue ouer the siege, and flie from thee, Iames 4. 7. thou conquerest no lesse thē the powers of darknes, and puttest to flight the armies of these aliens. For as the mouth of fleshly wisedome tels thee, Fortior est qui se quam qui fortissima vincit moenia, Valiant and more victorious is he which conquers his owne anger, then if he wonne a defenced citie. So least thou shouldst thinke this wisedom of the flesh enmitie against God, Salomon tels thee from the mouth of true wisedome, that it is subiect to the law of God, Prou. 16. 32. Stronger is he that is slow to anger, then a mightie man: and he that ruleth his owne mind, then he that winneth a strong citie. For whereas the spurre of anger makes our feete (which should be slow to wrath) swift to shed blood; and like that messenger of Satan, is a pricke in our flesh to buffet vs with its wicked fist, and others with the fist of wickednesse, we had need thrise with Saint Paul to beseek the Lord, it might depart from vs. Wherein yet it is no lesse dolefull then dayly to behold, how with toiles and trifles (as Lib. 2. de Ira. ca. 25. Seneca noteth) our bile is moued to anger, and our choler inflamed with heate and desire of reuenge. ‘As, our seruant is not quick inough, or our potion and drinke made too hote, or the bed is ruffled and out of order, or the table is negligently spred and serued, yea the coughing of one or sneezing of another, or the ouerturning [Page 113] of a cup, or our seruants letting fall of a key, driueth some into rage and furie.’ Yea as the ^a Bull is angrie at a red colour, [...] the Aspe at a shadow, the Beare and Lion prouoked with a tablecloth: so often testie and writhen natures are with the very colour of iniurie, and shadow of wrong incensed so farre, that eftsoones iniurias vocent modica beneficia, Small gifts and little good turnes they cou [...]t iniuries. Nay, sometime (as [...]. cap. [...]. he noteth) are we angrie that we are not angrie, and prouoked to auenge without cause of reuenge: ‘like litle children, who, if they fall will haue the ground beaten, and oft know not at whom to be angry, but only they are angrie without cause and without iniurie, yet not without some shew of wrong and desire of punishment: and therefore are often deluded imitatione plagarum, & simulatis deprecantium lachrymis, with semblance and counterfeit strokes, and with fained tears of those that aske them forgiuenesse: Et falsa vltione falsus dolor tollitur, and their false griefe is satisfied with fained reuenge.’

Some againe go by the eares for a woman, and idem velle (saith L [...]b. [...]. cap [...] Seneca) their vnitie of affection (which should be the knot of loue and bond of peace, Phil. 2. 2.) becometh the cause of their hatred and stirrer of contention. Iter angustum ripas transeuntium excitat: Others on horsebacke striue for the way, and these are out of the way, I mean Christs, which is the kings high way of humilitie, and may learne it of Saint Paul, Ro. 12. To giue place and way to wrath, and be not high minded, but make themselues equall to them of the lower sort. For because an high mind goeth before the fall, Prou. 16. 18. therefore Saul being mounted on his steed was throwne down to the ground, Act. 9. and being thus humbled from his horse was exalted on high, and that humilitie was the stirrupe whereby he got vp into the seate of heauenly honour. I wish these obuious quarrellers and goates (which in their high mind arrogate the right hand, when their place is the left) would learne of those two goates in Lib. [...] cap. 50. Plinie, which (as Mutianus from his eye there reports) meeting on a streight and narrow bridge, that the one could not passe by the other, nor turne aside to returne backe againe, non vim sed viam sibi fecerunt, neither made his way by [Page 114] ouerturning the other, but the one lay downe that the other might go ouer him: as it fared with those wayfaring pilgrimes, Thou hast brought vs into so strait a place, that men ride ouer our heads, Psal. 66. Some againe on foote in their pride contend for the wall (these are as wise as a wall) and their too much turning to the right hand before men, will make them be set on the left by God himselfe. These might learne of Abraham to yeeld their owne right to their inferiours for peace: Let there be, I pray thee, no strife betweene thee and me, neither betweene thy men and mine, for we are brethren. Is not the whole land, is not the whole streete before thee? depart, I pray thee, in quiet from me. If thou wilt take the left hand, then I will go to the right; or if thou wilt needes go to the right hand, then I will take the left. For in thus giuing and not receiuing honor, we are commaunded to go one before another, Rom. 12. 10. We must not then like Ionah be angrie for a shadow, and for these toyles and trifles be moued to vengeance, but stay the first motions of wrath: one and not the least whereof is opinio iniuriae, opinion of wrong, and conceit of offered iniurie (saith Lib. 2 de ira cap. 22. Seneca) in these triuiall occurrences.

It was that Philosophers position to Serenus which he made the title of his booke: That iniurie cannot befall a wise man, and thereof Cap. 3. giueth his reason; because that is inuulnerable, not that is smitten with a blow, but which feeleth no hurt nor harme by the stroke, (as he in the paraemiast spake of a worse blow) They haue strucken me but I was not hurt, they haue beaten me but I felt it not, Prou. 23. And yet is it a world to see how men in an house, like those Gen. 25. brethren in the wombe of Rebecca, striue and struggle for preheminence, whether should come out first, and to receiue this honour of precedencie go one before another, starting before others after a shadow, which flies vs the faster we follow it, and is caught indeed and catched by humilitie, and falling downe vpon it, Mat. 23. 12. It is a wonder to see how our right-hand walkers, and cutting swaggerers stand on a wall vnto bloud, and oft for the right hand therof make it a partition wall of strife betweene them and their brethren, and so reare vp a partition wall of their sinnes to separate betweene them [Page 115] and their God, Esa. 59. 2. Like those two cockes in Lib. 2. var. hist. cap. 28. Aelian, whose eager but causlesse fight when Themistocles beheld, he cryed thus out in admiration: These fight neither for their countrie, nor for their houshold gods, nor for their ancestors renowne, nor for their libertie, nor for their children, nor yet for their owne true glorie, but onely [...]e alter ab altero superetur, aut alter alteri cedat, lest either should yeeld to the other, and seeme to be ouercome. And indeed as the maister of the pit oft sets two cockes together, to fight vnto the death of them both, and then after mutuall conquest, suppeth perchance with the fighters bodies. Euen so (saith Pastoral part▪ 3. [...]. 10. Gregorie) the maister of these two hot-spurres, like a craftie aduersarie of both their souls, setteth them by the eares for toyes, that after mutuall conflict he may conquer them both, and so suppe with their soules at his home, when in this world and cockpit of contention they haue made him pastime and sport. Thus like the Frog and the Mouse in the fable, they fight eagerly for a toy, and then comes the Kite, the prince and chiefe foule that ruleth in the ayre, & rapit vtrosque bellatores, and snatcheth away both these great warriers. Thus like two Emmets in the mole-hill of this earth, we fight for superioritie, and then comes a Robin-red-breast and pickes vs both vp. Thus when they should be Iam. 1. 19. slow to wrath, as God himselfe did not runne, but onely walked to take vengeance on his enemie, and deferred it too till euen and coole of the day, Gen. 3. 8. they runne and prepare themselues to battell, as Psal. 59. 6. Dauid speaketh of his enemies, their feete runne to euil and they make hast to shed bloud, Esa. 59. 7. as if not heauen but hell were the prize of their race: they so run that they may obtaine it. And this they deferre not till euen and coole of the day, but in the heate of their bloud, hate of their brother, and coole of their charitie they rise betimes, and execute this iudgment in the morning. Yea whereas the God of mercie came with Eheu to be auenged of his enemies, Esa. 1. 24. these men of murther come with aha, aha, There, there, so would we haue it, Psalm. and with that 1. Sam. 17. challenger of Gath, not prouoke alone but proclaime a combat, I defie thee this day, giue me a man that we may fight hand to hand, that I may conquer or be [Page 116] quelled. And wheras the prouoked resistant and defendant, antagonist is oft (as L [...]cocitat. Gregory noteth) withheld by good motions from answering his challenge and defiance, ‘the subtil aduersary of his soule brings to his minde the offered indignities and wrongs receiued, and with exaggeration of each circumstance shewes them so intolerable, that for most part being ashamed of his former patience, and blushing at his first forbearance,’ he lamenteth the time by-past of reuenge, and with the dog returning to his vomite, licketh vp his malice into his stomack which he had cast away: like Hector in the Homer. Iliad. lib [...]. Iliad, who told Achilles that he had oft refused his challenge indeed, but now I wil not flie thee (saith he) as I did before, Now my courage prickes me forward to resist thee to thy face, and stand to it manfully [...], whether I kill or be killed. Now will I stay a man in my wound, and a yong man in my hurt, as cruell Lamech couragiously or rather outragiously vaunted, Gen. 4. 23.

Of which fire of contention and fury of reuenge, as Satan is himselfe the kindling coale and principall prouoker, so is the worlds reputatiō no lesse then the bellowes therof, & accessary a bettor: ‘for the pacate and peaceable man which is vnwilling to reuenge,’ contemptus est omnibus, he is contemned (as truly ob. obserued Lib. 6. diu. inst. c. 18. Lactantius) and despised of all. And because he is thought not able or not manly to defend himselfe, habetur pro segni & inerti, ‘he is reputed a faint hearted lubber, a coward without courage, and a body without spirit and life in him. But he that will reuenge his iniury, Hic fortis, hic strenuus iudicatur, hunc colunt, hunc venerantur omnes: he is counted a stout man of stomacke, all honour and reuerence his courage, and feare him for a swash buckler and kilcow.’ Which pointing of the finger, Et dicier hic est, this is the man of valour, whetting his courage, puts resolution in the sist, reuenge in the hilts, and bloudshed in the blade: and this, this is it which makes them resolue with those cutters in Lib. 2 de Jea. c. 32. Seneca, Minus contemnem [...]r, inquiunt, s [...]vindscauerimus inturiam, It is for our credit and renowne to put vp no wrong that is offered. A Beaux am. [...]. Euang [...] [...]. 5. 44. late writer so complaines of the Noblemen of France, who count it their greatest disgrace if they pocket vp the least iniury without some reuenge, and [Page 117] thinke their honour is impeached, yea touched as the apple of their eye; if straightway they seeke not his death who hath wronged them. Thus their Nobilitie refuseth the honour that commeth of God alone, and seeke honour one of another. I wish English hearts were not so infected with this French disease, whose harts take no ease but while they meditate reuenge, the temples of whose heads cānot take any rest till they find out a place for reuenge, whose eye-lids cannot sleep till they see reuenge, and whose fingers itch till Satan haue taught their hands to warre and their fingers to fight his owne battels. But the foolishnesse of the flesh cannot giue her an obiection which the wisedome of the spirit cannot answer, who both by her law doth infatuate this wisedome, Thou shalt not auenge nor be mindfull of wrong, Leuit. 19. 18. and by her Gospell of peace counts it foolishnesse with God, See that none recompence euill for euill vnto any man, 1. Thess. 5. 15. Vengeance is mine, saith the Lord, Rom. 12. He alone in the Magistrate (who is his hand and sword-bearer before him) carieth not this sword in vaine, Rom. 13. And me thinkes the Almightie cries here like the true mother for her owne, Mine, it is mine, let it not be deuided, I will recompence, saith the Lord. And therfore whosoeuer vsurping Gods right, taketh this sword, & wresteth it so out of Gods hand, shall perish with the sword; saith Christ our Sauiour, Math. 26. 52. For who so thus sheddeth mans blood, by man shall his blood be shed, saith God himselfe, Gen. 9. 6. And if any kil with the sword, he must be killed with the sword, saith Christ his so [...], Apoc. 1 [...]. 10.

Not that Christian religion is vnfit for warre because it enioyneth peace, as Machiuell once did obiect, and maketh cowards, because it perswardeth patience. For as it bad Peter put vp his sword of priuate offence into his sheath of patience and long▪ suffering, Luke 22. 51. so willed it him before, to sell his coate and buy a sword in publike defence, vers. 36. It maketh weaklings so valiant in Gods battell for religion, that they put to slight the armies of the alients, Heb. 11. 34. and yet stronglings such cowards in mans combat of reuenge, as to giue place to wrath, and not resist iniury, Mat. 5. 39. But it giueth Psal [...]e 9 [...] 13 patience in time of aduersitie [Page 118] and wrong, vntill the pit be digged vp for the vngodly. It teacheth vs with Verse 1. 2. Dauid to commit all vengeance to God with a double attribute and Epitheton, O God the auenger, O God the auenger, shew thy selfe clearely: stand vp thou Iudge of the world, and reward the proud after their deseruing. How shall the wicked, how shall the wicked triumph and make such proud boasting? They smite downe thy people, and trouble thine heritage. It teacheth the oppressed to rely on his iustice, that he will Verse 23. recompence the vngodly their wickednesse, and destroy them in their owne malice. It telleth vs God is iealous, and the Lord reuengeth, the Lord reuengeth, euen the Lord of anger. The Lord will take vengeance on his aduersaries, and he reserueth wrath for his enemies, Naum 1. 2. And therefore he that taketh and vsurpeth the sword, shall perish with the sword, and Gods vengeance still auengeth mans reuenge. Because Edome ( Ezek. 25. 12. 13, 14, 15. saith the Lord God) hath done euill by taking his vengeance vpon the house of Iudah, and hath committed great offence and renenged himselfe vpon them, therefore thus saith the Lord God, I will also execute my vengeance vpon Edome, they shall know my vengeance, saith the Lord God. And because the Philistimes haue executed vengeance, and reuenged themselues with a despitefull heart to destroy it for the old hatred, therefore thus saith the Lord God, Behold I will stretch out mine hand vpon the Philistimes, and I will cut off the Cherethims, and destroy the remnant of the sea coast, and I will execute great vengeance vpon them, with rebukes of mine indignation, and they shall know that I am the Lord, when I shal lay my vengeance vpon them. And thus God reuenged them according to their handy-worke, in weight and measure, his eternall for their temporall vengeance, and measured to them againe as they measured to Iuda, yea a measure pressed downe, shaken together, and running ouer gaue he backe againe into their bosome. Et libet hominem vindicare? and hath any man now lust and courage to be reuenged? saith Tom. 10. ser. 42 [...] Orat. D [...]. Austine▪ why stay the Lords leysure. The holy Martyrs, whose blood was powred forth vnto death, are not yet auenged, Apo. 6. but they, that is, their blood alone (like the blood of Abel) crieth with a [Page 119] loud voice, ‘How long Lord, holy and true, doest thou not iudge and auenge our blood on them that dwell on the earth?’ and it was answered vnto them, That they should rest for a little season, vntill their fellow seruants and brethren that should be killed euen as they were, were fulfilled. Yea Christ himselfe is not yet all this while reuenged on his enemies, but henceforth from his passion he tarieth till his enemies be made his footstoole, Heb. 10. 13. At his bitter passion when he was reuiled, he reuiled not againe, when he suffered he threatned not, but committed it to him that iudgeth righteously, righteously indeed, for he smote his sonnes enemies, in laying his wished blood vpon them, and he smote them on the hinder parts, for it is to this day vpon their children, and hath put them to a perpetuall shame. Thus tarieth the head with his members the Lords leysure, who is that auenger of Israell, and will recompence euery man at length according to his workes. Who are we then (asketh Ibid. Austin) that we should seeke reuenge? If God should seeke it of vs, vbi remaneremus, what should become of vs, and where should we remaine? He whom Prou. seuen times in a day, yea dayly and hourely wee offend, will not be auenged on vs, and shall we seeke vengeance on man who hath wronged vs Luke 17. 4. seuen times in a day, yea though Math. 18. 2 [...]. seuentie times seuen times iniuried vs fellow seruants?

Beare then and forbeare (aduiseth a graue Se [...]. l. 3. de Ira c. vl [...]. Philosopher) behold euen now is death comming which will make you equall. What doest thou fighting and stabbing him? doest thou wish any thing but his death whom thou wouldest reuenge? Etiam morietur, why he shall surely die; thou loosest but thy labour, Facere vis quod futurum est. Like those blood-thirstie Acts 23. 14. Iewes, thou vowest with an oath that thou wilt neither eate nor drinke till thou hast killed him. And whereas like a 2. Timot. 2. 3. [...] souldier of Iesus Christ (as euery Christian is called in this warfare, 2. Cor. 10. 4) he is here placed by his captaine in his stand and vocation; in which 1. Co [...]in. 7. 10 calling he must stand and abide till he be called away, as the Math. 2. Angell told Ioseph, Be there till I bring thee word: as if thou hadst the Math. [...]. 9. Centurions commaund, thou sayest to this souldier, Go, and he goeth, and sendest him from his station, Iniussu [Page 120] Imperatoris, without his Captaines leaue and Generals commaund. Yea, whereas his soule is cooped vp in his earthly tabernacle, like a bird that is kept vp in a cage, with Caine thou dissoluest his tabernacle, and violently breakest the cage, that his soule before she be called, may flie as a bird vnto the hill. Wherefore haue rather patience in the time of aduersitie, vntill the pit be digged vp for the vngodly. O tarrie thou the Lords leasure, yet a while, and he that shall come will come, and will not tarrie long to fet him away. Meane while let his soule like Act. 12. Peter lie in the prison of his bodie wherein it is imprisoned, till thy God send his Angell to smite him on the side with sicknes, that her chaines fall off, and then shall she come out of prison wherein she was fettered, and death the iron gate that leadeth to the holy citie, shall then open to her of it owne accord.

The consideration of which motiues if it enter not thy mind, yet nosce teipsum, consider but thy selfe, how nature hath framed thee a peaceable creature, and thou wilt hardly seeke reuenge. For whereas (as the Pli [...]. nat. hist. lib. 7. pro [...]m. naturalist well obserues) she hath giuen her younger sonnes, I meane, other creatures which are but her base-borne, couerings, as bucklers to defend, and as weapons to offend their foe: as shels to the fishes of the sea, knottie barkes to trees of the forrest, hard hides to the beasts of the field, stings to the Bees, bristles to Hogges, and to Hedgehogs their prickes, rough haire to Bears, feathers to birds, scales to fishes, and fleeces to the sheepe: yea (as the Arist. lib. 3. depart. animal. cap. 1. oracle of nature further addes) stings to the Serpents, spurres to Cocks, horns to many beasts, teeth and tusks to Elephants and Bores, arma vel ad inuadendum vel defendendum, their weapons of offence, or armor of defence, as he speaketh: this mother hath brought foorth man (though not her eldest sonne, yet the beginning of her strength, the excellencie of her dignitie, and the excellencie of power) vnweaponed, vnarmed, vnfenced, and naked saith Plinie, as the God Gen. 2. 25. of nature first created him, and since Iob. 1. 21. Eccles. 5. 14. returneth naked into the womb of his mother the earth, as naked as he came from the belly of his mother: yea, nudissimum omnium animalium, most naked of all liuing creatures: as one Arist. lib. 3. de generat animal cap. 4. noteth, to shew, that this his mother bare not him, Ier. 15. 10. like [Page 121] Ieremie, a contentious creature, and a man that striueth with the whole earth: but [...], that sonne of peace, Luk. 10. 6. to haue peace, and if possible, that peace with all men. At whose birth she seemes to say to her sonne of peace, as spake Christ to the raging sea, Peace and be still, Pax huic proli, peace be to this sonne of peace. In my frame of thy bodie I haue taught thee to be Galen. [...]. [...], a peaceable liuing creature peace I leaue with thee, my peace I giue vnto thee. And sith indeed bodies she hath giuen creatures sutable to their soules, (as [...] de [...]s [...] part hans. [...]p. cap. 2. Galen teacheth) the frame whereof and position is correspondent to the feature of their minds & disposition: ‘as, the Horse because he is noble spirited and couragious, strong hooses as hard as flint: the Lyon because he is magnanimious & stout, fenced him with teeth and pawes: the Bul with hornes, which he sets vp on high and lookes with a stiffe necke: and the Bore with tuskes, which are [...], their naturall weapons: but to the heartlesse Hart, the Doue which is peaceable, and Hare which is a timorous creature, hath she giuen an vnfenced bodie, (for thus [...],) neither hath nature armed the fearefull and quiet, nor vnarmed the cruell creatures:’ Os homini sublime datum, as he Ouid. lib. [...] Me [...]a [...]s. speaketh, Mans countenance being framed vpward and erect, sheweth his affections should be on things not on earth but Col. 3. [...]. aboue, on his mother Ierusalem aboue, where is such a vision of peace, that the citizens of that [...] Gal. [...] common-weale are of one heart, and soule and like brethren dwell together in vnitie. His countenance so comely, and his aspect so amiable, (as Pope [...] lib. de mor. g [...] cap. 2 [...]. Gregorie seeing once the face of an Englishman, said, he was Anglus quasi Angelus, English as it were Angels-like, because his face like Act. 6. 1 [...]. Stephens shone like the face of an Angel,) like a glasse representeth the image of his soule, how amiable and louely it must be: which but looking thorow this glasse window of the visage, leaues there such a luster and reflexe of her beautie. The smoothnesse of his bodie betokeneth nothing lesse then the roughnesse of his mind, as the vnarmednesse of that, neither the bearing armes of this: for though nature hath giuen him an hand, which (as these two Fathers of Arist. lib. [...]. de part. animal. Ep. 10. Philosophie and Gal [...] [...]. Phisicke note) is both horne and [Page 122] hoofe, sword and speare, yea all weapons vnto him, because it can take and handle all weapons of nature, and make any armor by art: yet seeing as the Galen. ibid. one auerreth, he is [...], a peaceable and ciuill creature, he is but (as the Arist. lib 1. politic. cap. 2. other teacheth him) to take these weapons into his hand through wisedome and prudence for his better regiment of ciuill affaires, and that as a magistrate and Gods minister of iustice he take the sword into his hand, to diuide iudgement aright, and giue euery one their portion of right in due season, lest if he take the sword as a magistrate of his owne mischiefe, and minister of his owne malice, he perish with the sword, and like Saul at the least fall vpon his owne sword: and though authoritie hath armed him as a publike person for iustice, yet nature hath vnarmed him as a priuate man for reuenge, that as man he haue peace with al men, Heb. 12. Wherfore as the Apostle held some the glasse of nature to behold their long haire, and sent them to her shop to cut it for shame of men, 1. Cor. 11. 14. so may I bid man behold his owne naturall face in a glasse, and send him no further then to his owne shape, to cut off all brutish asperitie and roughnesse, lest he become a shame-kin of mankind. And doth not nature it selfe teach ye, that if a man haue a cruell mind as well as long haire, it is a shame vnto him? Howbeit, if nature as man cannot disswade him from taking the sword, sith she hath giuen him no armor of defence, yet might religion as a Christian perswade him to put vp his sword into his sheath, seeing it prescribes him no weapons of offence. For howsoeuer as a priuate man, it bids him take armes, Ephes. 6. 13. yet is it but the armour of defence, not any weapon of offence saue the sword of the spirit: it is but the complet armor of God, & weapons of his warfare, not carnall but spirituall, 2. Cor. 10. to cast down not withholders but holds, not imagined wrongs, but his own imaginations; and things exalted not against him, but the knowledge of his God; to fight not so much against flesh as spirits; principalities, not Princes; not the powerfull, but powers; nor gouernors in the world, but worldly gouernours, which are princes of the ayre: that if he put an helmet on his head, it be of saluation to keepe it from offence, not of destruction to plot his [Page 123] reuenge. If he gird about his loines it be with the girdle of veritie, not seueritie, with his sword vpon his thigh to execute his vengeance. If he shooe his feete, it be with peace as with wooll, and with patience as with lead, to be slow to wrath, not with the wings of report to be swift to shed bloud. If he take the shield, it be of faith and patience, to quench all the fierie darts of the wicked, not of resistance to withstand iniurie. And if he take the sword into his hand, it be the sword of the spirit, to cut away the sinne and the wrong, not of reuenge to cut off the sinner.

Neuerthelesse, if thy bodily nakednesse by nature, cannot as man vnarme thine affections of reuenge, nor thine armour of religion as a Christian defend thee from offence, yet if in thy swelling furie thou behold but thy naturall, or vnnaturall face rather in a glasse, in shame of thy disfigure thou wouldst go thy way from wrath, and neuer forget what maner of one thou art. For Licet ora ipsa cernere iratorum, quorum ora, facies, vultus (que) mutantur, as Li [...]. [...]. [...] Tully speaketh: If the angrie and wrathfull man would but behold his owne face how deformed it makes his visage, nulla alterius indigeret admonitione, he needed none other (saith Homil 2 [...] [...] Ioh. Chrysostome) but himselfe to reproue him. For indeed no affection hath (as [...]ab. 3. de [...]. cap. 4. Seneca noteth) a more vgly and il-fauoured face, when the haires stand like bristles and stare most horridely, ‘the eyes flash like lightning, and sparkle fire, the temples frowne with wrinkles, and gloome with cloudie browes, the nostrils snuffing with disdaine, the teeth gnashing like a dogge, & inter se acietati, and whetting one another like the grunning of a Bore, or grinning of a Dogge, the cheekes swelling like a bladder puft with the wind, the countenance truculent and fierce, now pale as death the bloud retiring, presently red as a Turkie, it returning: the veines swelling with heate of the bloud, the breathing thicke panting with sighes, the lippes trembling with threats, the tongue faltring with abrupt and imperfect speech. From which palsey of anger they fall into the Epilepsia and falling sicknesse of reuenge,’ vt cadant ipsi vel potius in alios incidant, that they fall downe themselues dead, or rather fall deadly vpon others. Which deformed face of anger when [Page 124] Dial de ira cohib. Plutarch obserued in other men, lest he should seeme terrible and vncouth to his friends, wife, children and family, he bids his boy hold him a glasse in his anger, that beholding his deformity as women do their spots, hee might correct his countenance thereby.

We reade it fabled in that Ibid. author, of the Goddesse Minerua, that playing on a pipe which blew vp her cheekes, and being checked by a Satyre, saying, That visage beseemes thee not, lay away thy pipe, obeyed him not then, but beholding her m [...]sshapen face in the riuer as in a glasse, threw it away in greater anger,

I procul hinc dixit, non est mihi tibia tanti,

Vt vidit vul [...]us Pallas in amne suos,

saith the Ouid. l. 3. de art. Poet. And many angry men which haue not beleeued it by report, by beholding their face in a glasse haue bene pacified and appeased: Q [...]ibusdam iratis profuit aspexisse speculum, It hath mended some angry men to look themselues in a glasse, as Sene. l. 2. de ira ca. 38. Sextius obserued, whose strange and sudden alteration of countenance hath so affrighted them, that they knew not them selues, as said the said Ouidabid. Poet,

Ʋos quoque si media speculum spectetis in ira,

Cognoscet faciem vix satis vlla suam.

And how little of their inward deformitie in mind (saith Seneca) did that image reflect and the glasse represent? Qualemintra putas esse animum, cuius extra imago tam foeda est? what a one within doest thou thinke is the mind, whose outward face is so deformed? How much more within the breast lies there a more terrible countenance, a more cruell aspect, a more vgly spirit, and a more deformed face? For if the whited tombe and painted sepulcher be so ilfauoured without, how filthy may we thinke is the iniquitie and dead bones of rancor and rottennes within? If the mind it selfe could be shewed, and shine thorough any matter transparent, Intuentes nos consunderet, it would confound vs with shame when we beheld it, and as she seeing her mis-shape and monstrous metamorphosis in a wel, started with affright, Sese exteritafugit, it would for feare runne away from her selfe. Whose foulnesse and disfigure if through bones and [Page 125] flesh with other impediments it seeme so great and monstrous, Quid si nudus ostenderetur? what if she were bare of these figleaues that her nakednesse might appeare? Surely she would be ashamed with Eue, and like the deformed woman loath while she lookes on her selfe in a glasse. Thus wrathfull anger leaueth man quite dead in sinne while he liueth a sinner: thus maketh it the liuely image of God that anatomie of sinne, Rom. 3. taking the feare of God from before his eyes, filling his mouth full of cursing and bitternesse, vsing his tongue to deceiue, putting Aspes poison vnder his lips, making his feete swift to shed blood: and when he is thus dead in trespasses and sins, she puts his filthinesse and dead bones in a whited toombe and painted sepulcher. Thus all his members (as the Psalmist speakes) are out of ioynt, and from head to the foote, nothing but wounds and swelling and sores full of corruption, thus are all his members weapons of vnrighteousnesse, to serue sinne and reuenge in the lust thereof: as if man with his members were nothing but corpus peccati, that dead body of sinne, Rom. 6. 6. sit for the graue and pit of destruction. For as the corporall sicknes is most dangerous, and declining to the first death of the body, which maketh the sickmans face most vnlike it selfe, as Dial. de [...]racch. b. Plutarch out of Hippocrates hath obserued: so the spiteful angrie man, sith he changeth his linely colour of countenance into the palenesse of death, doth argue to others, and might to himselfe, that his soule is very heauie and sicke vnto the second death, of whom I cannot say, The maide is not dead but sleepeth; but like the volup [...]uous widdow (1. Tim. 5. 6.) diuorced from her God by the death of grace, she is dead in the spirit while she liueth in the bodie, and her [...] is but [...], her bodie but a sepulcher, wherein (as our Sauiour speaketh) the dead doth burie her dead, Mat. 23. 27.

Wherefore if this swelling one against another condemned by Saint 1. Corint. [...]. [...]. Paul, be so deformed in the conception of malice and trauell of mischiefe, how vgly (may we thinke) is reuenge the monster it selfe at the birth, when they bring forth vngodlinesse in the field? Neuerthelesse if beholding thus thy naturall face in a glasse, thou blushest not at thy selfe, but going thy way [Page 126] forgettest immediatly what manner of one thou art: yet if thou wouldest view thy soules face in the glasse of Gods word, and looke into the perfect law of libertie, Iames 1. 25. thou shouldst find therein like that in the law, Exod. 38. as a glasse to shew thee her spots, so a lauer of liuing water to wash away her filth. And certainely, if as Orat. 1. de reconcil. Monach. Gregorie Nazianzen often read Ieremies Lamentations to coole his heate of pride in the sunne-shine of prosperitie, thou woldest in thy heate of anger and fire of wrath but reade the lamentable end of those reuengers, Ammon, Moab, Seir, Idumea and the Philistims, Ezek. 25. it would allay thy heate, if not set on fire of hell, and abate, yea turne thy sharpest edge of reuenge, if not desperate to run headlong on the pikes of Gods displeasure.

We reade of Saint Li. 8. cons. c. 12 Austine, that being prone in his youth (as he Lib. 2. cap. 2. confesseth) and ready to coole his lust with the act of vncleannesse, preuented by grace he was warned by a voice from heauen, saying, Take vp and reade, take vp the Bible and reade: whē being directed by the finger of God to that sentence of Saint Paul, Not in chambering and wantonnesse, Rom. 13. 13. he so beheld in this glasse the foule face of his soule, that it was a lauer also of pure water to wash it of this vncleannesse. And if when thou art readie to satisfie thy lust in the heate of reuenge, thou wouldest but looke her face in the next sentence of S. Paul, Neither in strife and enuying, if thou wert not past grace, it would make strife against thy strife; enuie thy enuious mind, hate thine owne hatred, and maligne thine owne malice. Or if thou requirest a comment on that text, that Tract. 5. in epi. Ioann. Father doth aduise thee to reade the first Epistle of Saint Iohn, wherein charitie and loue is most commaunded, and in no Epistle (as he speaketh) more commended. For though the whole Scripture be an Greg l. 4. ep 84 Epistle from God to man, to loue the one aboue all, and the other as himselfe, Tract. 8. in cād. Math. 22. yet nulla hac Epistola ardentior est ad commendandam charitatem, no Epistle is there more earnest and hotter for loue (as he speaketh) then this of the beloued Disciple, who leaned so on the breast of Christ Iesus, that he seemed to sucke the [...]eates of his loue. In which perfect law of libertie, yet must thou not looke, as that foole in Saint Iames beheld [Page 127] his naturall face in the glasse, to forget when thou art gone what manner of one thou wast: but as the framers of the Iewish Cabala adde this Selah to their reader at the end of euery sentence, Reputa apud te, consider what thou readest; so must thou therein at euery period and precept of loue remember that Selah of our Sauiour, Let him that readeth consider it, Mathew 24. 15.

But if thou be of that gracelesse spirit, that with Sozow [...] [...]. c. 17 Iulian the Apostate thou answerest [...], I haue read, vnderstood, and disallow it: I must answer thee as Appollinarius did him, [...], thou hast read it indeed, but not vnderstood it, for if thou hadst, thou wouldst not haue disallowed to obey it; yet if thou dashest this glasse against the wall for shewing thee thy spots and blemishes of the mind: if through pride of the flesh and worldly reputatiō thou refuse this humilitie of the spirit, and as Numb. 2 [...]. 27 Balaam the blind Seer beat the Asse, for seeing the Angell staying him from going to curse, which himself did not see: so thy worldly wisedom checketh this 1. Corin [...]. 1. 1 [...] foolishnes of preaching, for shewing thee this Angell which might stay thee from reuenge; yet must thou thus be 1. Corin [...]. 3. 1 [...] a foole that thou maist be wise, seeing this foolishnesse of God condemnes those wages of vnrighteousnesse in worldly wisedome, as the Asse speaking with mans voice forbad the foolishnesse of the Prophet, 2. Pet. 2. 16. Ʋincamur quò vincamus, let vs here be conquered (saith a Nazian. ora [...]. 3. de pa [...]e. Father) that we may ouercome; seeing hîc vinci quam vincere est praestantius, in this cause to loose, is to winne the victorie, as Homil. [...]5. i [...] Math. 1 [...], Chrysostome auerreth. Go not forth to fight, and thou hast wonne the field: striue not, and thou art crowned: ‘make thine aduersary admire thine inuincible patience, that he may report himself without fight to be ouercome of thy long-sufferance and longanimitie.’ And this is indeede the life of loue, and soule of Christan charitie, To loue of whom it is hated to honour of whom it is contemned, to blesse of whō it is cursed, and to do good vnto him of whom it is persecuted & wronged, saith Lib. de [...]. 1. ca. 16. Austin, if he be not the putatine father of that book. For these are the true proprieties of loue, saith Saint Paul, it is patient, it is courteous, it seeketh not her owne, it enuieth [Page 128] not, and it is not prouoked to anger, 1. Cor. 13. And if it be patient saith [...]b. 5. super Luc. 6. Ambrose, debet patientiam verberanti, it must turne the other cheeke to him that smiteth, Mat. 5. If it be curteous, it must not render rebuke for rebuke, 1. Pet. 3. 9. If it seeke not her owne, it must not forbid to take the coate also, Luk. 6. If it enuy not, it must not hate her enemie, Leuit. 19. If it be not prouoked to anger, it must not be angrie without a cause, Mat. 5. 22. and if it endure all things, it should not resist iniurie, Vers. 39. Which saying if it seeme so hard to flesh & bloud, that she cannot heare it, the Apostle sweeteneth her bitter potion with fiue comforts and counterpoisons, 1. Pe. 2. For first this is thank-worthy and acceptable to God, if a man endure griefe, and wrong suffering wrongfully. And if this hope of reward cannot induce vs let vs secondly consider, that it is exacted as a dutie, for hereunto are ye called to be Rom. 8. 29. like the image of his Sonne, and comformable to your head. For what disproportion should this be, that in the heads passion, the members shold haue no cōpassion? What analogie that the head should be crowned with thornes, Mat. 27. and the members be crowned with rose-buds? Wisedom. 2. 8. What reason, the head Ioh 11. 33. 35. should haue that dolefull sympathie, to Rom. 12. 15. weep with them that weepe, and the members that Stoicall apathie, to feele no griefe and sorrow: or rather that antipathie mentioned of some by Homil. 53. ad pop. An [...]och. Chrysostome: To reioyce with him that wept, and wept not with his eyes alone, but with all his members tears of bloud, and droppes of sweat? as Serm. 61. in Cant. Bernard speaketh. And if his most pathetical crosses cannot crucifie vs with Christ which are Christians, yet seeing thirdly, he suffered for vs, what reason but like Paul we suffer for Christ, who hath left vs an ensample to follow his steppes to mount Caluarie? And this so much more willingly should we [...]. Pet. 3. 13. suffer with Christ, because when he did no sinne, neither was there found any guile in his mouth, with the good Luk 23 41. theefe we may truly confesse, that we are indeed righteously here on the crosse of wrong-suffering, and receiue things worthie of that we haue done, but this man hath done nothing amisse. And if thou doest hope for reuenge, thou must commit with Dauid thy cause vnto God the Iudge of right, as Christ committed it to him that iudgeth righteously: who seeing [Page 129] he is the auenger, the auenger of Israell, Psal. 94. 1. he will in due time shew himselfe clearely, though the wicked, the wicked do long triumph, though they speake disdainefully, and make such proud boasting, though they smite downe his people and trouble his heritage, though they murther the widow and put the fatherlesse to death, and say, Tush, the Lord shall not see, neither shall the God of Iaakob regard it: though they gather them together against the soule of the righteous, & condemne the innocent bloud, yet at the last iudgement shall returne to iustice, to render tribulation to them that trouble you, and to you which are troubled, rest, 2. Thes. 1. And when the Iudge of the world shall exalt himselfe to render the proud after their deseruing, then will he recompence these men their wickednes, and destroy them in their owne malice: yea the Lord our God shal destroy them. Till which time of iudgement, we must put vp our sword of reuenge into his sheath (as I said) of patience, and of long-suffering, and commit our reuenge to whom we committed our reward, our hope, and our hauen of rest: whereto till then like his disciples on the lake, must we saile with a contrarie weather of doing good for euill, Mat. 5. 44. So sailed the maister and Pilot of his ship against the raging and tossing waues of Iudaea: for when they went about his death and temporall destruction, he went about their life and eternall saluation: when they crowned him with thornes, he stroue to crowne them with glorie: when they gaue him vineger to drinke on a stalke of Hyssope, he gaue them his bloud to drinke, to purge them with Hyssope as Dauid speaketh, and make them whiter then snow, Psal. 51. Thus sailed the Apostles and mariners themselues: we are persecuted and buffeted, and we suffer it, 1. Cor. 4. and thus all passengers bound for heauen the hauen of their hope, and harbor of their rest, like Pauls mariners, Act. 27. must keepe a straight course, though wind and weather be contrarie, do good to them that hurt you, Luk. 6. 27. Wrest not then this sword of reuengeance out of his hand to whom vengeance belongeth, lest thou grieue and make sad the spirit of God, Ephes. 4. 30. Euen bloudthirstie Esau would not be auenged on Iaakob so long as his father was aliue, lest it should grieue old Isaac, and [Page 130] bring his gray head with sorrow to the graue, Gen. 27. 41. And must lesse must thou auenge thee to grieue the holy spirit of God who hath begotten thee, lest thou bring not the Dan. 7. 22. auncient of dayes to his graue, who is the Ios. 3. 10. liuing God, and Deut. 32. 40. liueth for euer, but thy selfe to Sheol, the graue of hell, and pit of destruction.

Thou sayest, thou wouldst beate and kill such a foe, if it were not for his maister whose cloth he weareth; and whose cognisance he beareth. And how darst thou murther or beate his seruant whether blessed or cursed, whether of the Mat. 25. 34. 41 right hand or left, whether like the Mat. 8. 9. Centurions seruants of going or comming, go ye cursed, or come ye blessed, (for these Ier. 25. 9. also are his attendants to serue him) which beare his badge, yea the very image of himselfe? How darst thou clippe the Lords coine, and deface that image and superscription, which his owne finger hath stamped on them, whether pure or reprobate siluer, whether currant gold or counterfeit slippes, seeing he hath such compassion on them, that he will auenge the bloud of all his seruants, Deut. 32. 36. and 34. Neither must thou thinke it more lawfull to beate or misuse minimum sanctorum, as the Ephes. 3. 18. Apostle speaketh, the least in his kingdome, Mat. 11. 11. though he were blacke as the spouse speaketh, euen the scull in his kitchin, and of-scouring of all things: for whatsoeuer is done to the least of his, he counts it done to himselfe, Mat. 25. yea the but touching of them, is the touching of him, yea of his dearest part, his eye, and of that the most precious peece, the very apple of his eye, Zac. 2. 8. Nay, if thou knewest him to be a vessell of earth and drosse to dishonour, and not of gold and siluer to the honour of his maker, yet how darest thou dash him in peeces like a potters vessell, seeing he beareth the image of him that created him: I say, the image of God that created him? For though when first he coyned man of the earth, and stamped vpon him his owne image, of I [...] in G [...]. 1. 26. essence to be a nature eternall and spirituall in soule: and of the qualities of Eph. 4. 24. holinesse and righteousnesse, whereby he is partaker of the diuine nature, 2. Pet. 1. and of his attributes of power to be his Viceroy in this inferior world, Gen. 2. 26. Psal. 8. 6. Though I say, when he first stamped [Page 131] this three-fold image on man, Gen. 5. 1. man by his fall Eph 4. 2 [...], Col. 3. [...]0. defaced that of holinesse and righteousnes, and imprinted his owne image of another stampe, which was vnrighteousnesse and impuritie in his posteritie, Vers. 3. yet in respect of the two other parts of this print, spirituall eternitie of soule, and powerfull soueraigntie in bodie ouer creatures, euery man without exception carieth the image of God, 1. Cor. 11. 7. and though he be but brasse and (as I said) reprobate siluer: Quilibet effigiem Caesaris assis habet, Euery asse and idiot hath the image and superscription of this heauenly Caesar and Emperor of the world. Which seeing by man-slaughter and murther, by wrath and reuenge, thou wholy doest deface, as his essence to thy power of eternall being, in killing his body, though thou can [...]t not kill his soule: as it is of those diuine qualities, by blasting his fruit in the blade, and cutting off his growth and ripening in holinesse and righteousnesse to the image of him that created him, Col. 3. 10. And thirdly his soueraigntie and Lordship that his kingdome ouer creatures by thy meanes is now departed from him. This shold so bridle thine hand from breaking downe this image, as it kept 1. Sam. 24. 7. Dauid from laying hands on Saul, because he was the Lords annointed. We reuerence and dare not deface the kings picture in which his resemblings, and disposition, & maiestie is but partly deciphered, and how then may we aduenture to destroyman, who as Iam. 3 [...]. Iames speaks is made after the similitude of God in essence, and qualtie, and power of his creator? And this if thou doest, what may we thinke, but that as Sathan shewed his hatred to God, when he destroyed Christ the Col. 1. 15. image of the inuisible God, and Heb. 1. 3. the engrauen forme of his person: so thou hatest him that did beget, when thus thou defacest him that is begotten, 1. Ioh. 5. What can be imagined, if charitie were thy Iudge, but as the Pardale sheweth her malice to man, when in * Basil serm. de ira & [...]. wrath she teareth that paper wherein she seeth his picture: so thou bewrayest thy hatred to God, when thou destroyest man wherein thou beholdest his image, 1. Ioh. 4. Wherefore as he said of the body of wicked Iezabell, Let vs vse her honourably, for she is a kings daughter by procreation, 2. King. 9. so must thou not dishonorably misuse man how wicked soeuer, sith he is the [Page 132] King of kings his sonne by creation, Esa. 64. but as the Apostle spake of the Iewes though apostates, he is to be beloued for the fathers sake, Rom. 11. 28.

Howbeit, if neither the view of thy face in a glasse can make thy wrath blush as a man, nor thy looke in the perfect law of libertie, as in a 2. Cor. 3. 28. myrror can change thee into the same image, from malice to mildnesse, from enmitie to amitie, from furie to friendship, from glorie of nature to glorie of grace, as by the spirit of the Lord: but with bloudy Gen. 4. 23. Lamech still in thy rage thou doest outrage, I wold slay a man in my wound, and a yong man in mine hurt. If Cain be auenged seuen fold, surely Lamech seuenty times seuen-fold: yet when thus thou hearest thy selfout of tune, out of concord and harmony of loue, I wish before thou go foorth to reuenge, with Clinias the AElian. lib. 14 var hist. cap. 23. Pythagorean, or with Achilles in the Iliad, thou woldst pulsare citharam, like Psal. 81. 2. the Psalmist call for the merry harpe with the lute, that the concord of it may drowne that discord with thy brother, and the harmony of its strings tune the affections of thy mind and heart-strings which now iarre with thy neighbor. For as 1. Sam. 16. 23. Dauid by playing vpon his harp draue the euill spirit of frenzie from Saul that was vpon him: so an instrument of musicke, or if thou canst not play, singing of a Psalme of Dauid, will expell the euill spirit of furie that rageth in thy mind: ‘ [...], or a Psalme of Dauid saith S. Homil. in Psa. 2. in Prefat. Basil is mirth of the mind, tranquilitie of the soule, a white wand or the embassador of peace a ruler of the affections, a procurer of charitie, and reconciler of loue, a composer of strifes, and bridler of rage: neither is there any so troubled in mind, and disturbed in thought, which if he take the Psalmes, may not straight be appeased. For hereby all perturbations and impetuous affections of the mind, which ouer-rule men many wayes in this life, are quite rooted out. And herein [...], as in a common Apothecaries shoppe may the furious man find oyntment of loue more sweet and precious then the oyntment of Aaron; which the dead flies of malice, hatred, and enuie cannot cause to stinke, nor putrifie the oyntment of this Apothecarie: so plentifull is this shoppe of loue, and boxe of Spikenard, that as it is [Page 133] the store-house of the lawe, so it is annointed with the oyle of gladnesse aboue his fellowes.’ And when thou art wrathfull and raging toward thy enemie, Opuscu. in Ps [...]. Athanasius aduiseth to reade often the seuentie first Psalme as a medicine for thy disease.

Now if nothing I haue said can mitigate thy rage, but to the field thou wilt go, and like that brauing chalenger of Gath thou desirest a combat and defiest thy foe, why boastest thou in thy wickednesse, O man of power? What wilt thou do, O mightie man (saith Comen. in ps. 51 Austine) what wilt thou do? thou keepest a great bragging; thou wilt, yea that thou wilt, kill a man: Hoc & Scorpius, hoc & vna febris, hoc & fung us malus potest: Alas poore brags, a Scorpion can do this, this one feuer, or the snuffe of a candle could effect. One Plin nat. hist. lt. 7. a. 7. Va [...] Ma. lib 9. cap. 12. kernell of a grape could choke Anacreon: the Fulg l 9. c. 12. yolke of an egge could stifle Saufeius: a G [...]do. fish-bone Tarquinius Priscus, a Fulg ibid. peare Drusus Pompeius, an Punabid. haire in his milke Fabius the Senator, a Plin. lib. 17. & Florus lib 3 c. 23. smoke Catulus the Orator, the Palla. & Su [...]. hot sun Chrysostome, and a Polid [...]. hist. Angl. crumme of bread Goodwin Earle of Kent. Huccine redacta est omnis potentia tua vt vno malo fungo coequetur? Is all thy bragging power come to this (saith Austin) that its but equall with the smell of a snuffe, with the sting of a Scorpion, with the fit of a feuer, with the stone of a grape, with the yolk of an egge, with the bone of a fish, with a peece of a peare, with an haire of the head, with the smoake of a fire, with the heate of the Sunne, and with a crumme of bread?

Heare therefore thou man of blood, who like those bloodthirstie votaries in the Actes, swearest thou wilt neither eate nor drinke till thou hast killed, till thou hast eaten vp thy brother as it were bread, and quenched thy thirst with his blood. Harken O man of reuenge, who proclaimest with that voice of vengeance, I will do to him as he hath done to me, I will recompence euery man according to his workes: and wresting that legem talionis, Exod. 21. 24. threatnest before heauen and earth that thou wilt haue life for life, eye for eye, tooth for tooth, hand for hand, foote for foote, burning for burning, wound for wound, and stripe for stripe, though it was but giuen by a foole: like Plut. dial. deir [...] cohib. Ctesipho the wrastler, who would not put vp a blow at the [Page 134] heeles of an asse, but like an asse kickt her again with his heeles. Know thou assuredly, that as Lamech slue a man in his wound, or as the Hebrew reades it, [...] to the wounding of himselfe, that is, the wounding of his owne conscience (saith Ferus) and hurt of his soule, Gen. 4. 23: so thou art a man-slayer both of him and thy self, seeing after it thou abidest in death, 1. Ioh. 3. 14. Thus reuengefull wrath dat poenas dum exigit, with her owne staffe is she beaten (saith Li 3 de Ira. c. 5 Seneca) while she beateth. Cap. 3. Ea deprimens quae mergi nisi cum mergente non possunt, striuing like a milstone about his necke to drowne him which cannot be drowned without the drowner also. For as we reade in Aristophanes of the earthen pot, which by dashing against another pot, burst it selfe in peeces: so we Idem cap. 42. forgetfull of our weaknesse, ad frangendum fragiles consurgimus, while we dash our brittle bodies one against another, both these Ieremy. 18. 6. earthen pots are shiuered to scraps: and therefore woe to the pot sheard that striueth with the pot sheards of the earth, Esai 45. 9. Thus as strongest poison first breaketh the vessell which holds it before it hurt another: so anger (saith Eliphas) doubtlesse anger killeth the foolish, and enuie slayeth the ideot, Iob 5. 2.

And therefore Dauid (saith a I [...]. Hu [...] in hunc locum. writer) compareth his enemies to bees, Psal. 118. which as Lib. 9 de hist. animal cap 40. Aristotle and [...] 11. nat. hist. ca. 18. Plinie both obserue) by stinging others exentorate, and therewith shed forth their owne bowels, Animas (que) in vulnere ponunt, and loose their liues by ther stinging. And it is as true in reuenge, she sailes with her owne wings, and dasheth on that rocke, whereon she makes shipwracke of faith and a good conscience. The reuenger like the bee, he hath a reaction or repassiō rather, and receineth the wrong that he hath done, Col. 3. 25. and while he seeks vengeance on man, finds vengeance of God, Eccles. 28. 1. While he shooteth his sting of reuenge, he doth euiscerate himselfe of those bowels of mercie, kindnesse, humilitie, meeknesse, longsuffering and forbearance, Colos. 3. 12. Animam (que) in vulnere ponit, and looseth his soule in the wound of his foe. Alium laedit extrinsecus & se vastat intrinsecus, saith Ser. 16 de ver. D [...]. Austine, like the bees outward stinging he onely kils the bodie of his foe, but like her inward bowelling kils the soule of himself, and casteth both bodie [Page 135] and soule into hell fire. And therefore would Homil [...] pop [...] Antiocis. Chrysostome haue vs be warned by the Bee, and by her example be weaned from reuenge: ‘Doest thou not see the Bee (saith that Father) how she dies by her stinging? By that liuing creature doth God teach vs that we wound not our brethren, for we do it through our owne sides, and perchance like the Bee we hurt them but little, but we our selues shall be no more, no more then that creature.’

Heare this also thou bloody stabber, who beyond the law of retaliation exactest not onely a tooth for a tooth, and an eye for an eye, Deut. 19. but like Ioab repayest a stabbe for a lie, a wound for a word: with Lamech for a small hurt wilt slay a man, and not onely mete to them as they measured to thee, but an Epha of wrongs for an Hin of iniuries, and (as Orat 9. de ira & mimie. Basil out of the Luke 6 38. Gospell speaketh) from thy seperfluitie of maliciousnesse giue mensuram superfluentem, a measure running ouer into their bosome. I wish thou wouldst learne of Christ our Sauiour, who as a lambe before his both shearer and slayer, was so dumbe that he opened not his mouth to reuile when he was reuiled, nor so much as threatned when he felt the stab of their speare, 1. Pet. 2. But if thou wilt not learne clemencie of the Lambe of God, yet learne it for shame of crueltie it selfe, of the Lion of the field, who (as Aelian noteth') is so iust in his crueltie, that he keepes an equall meane and measure of reuenging his enemie: for though he see a man shoote at him and deadly pursue him, yet (as Li. 9. de hist. animal. cap. 44. Aristotle and Lib. 8. nat. hist. ca. 16. Plinie both obserue) if the archer do not wound him, he neither wounds him if he catch him in his pawes, but shakes him onely without hurt, and throwing him downe when he hath thus affrayed him, lets him go free. And if thou wilt not be more cruell then crueltie it selfe, and from thy Brittish clemencie degenerate into more then brutish crueltie, at least be as gentle as the roring Lion, who seemes here to exhort thee with that voice of the lambe, Math. 11. 29. Take my yoke on thee, and learne of me that am lowly and meeke to my foe. For there is none (saith Lib. 5. din. Inst. cal [...]. Lactantius) who had not rather die then be transformed into any shape and feature of a beast, though he might retaine the mind of a man: ‘and how [Page 136] much more is it wretched to haue the mind of a beast in the forme of a man, sith the soule so much excelleth the body? But alas, Aspernantur corpora beluarum quibus sunt ipsi saeuiores, they disdainfully abhorre the bodily shape of wilde beastes, who are themselues more sauage and cruell then they:’ and so much please themselues in that they are men, of whom they carrie nothing but the outware lineamennts and figure.

Wherefore to conclude this point, which thou regardest not a point, if nothing that is said can end thy contention and reuenge, yet as the wise man aduiseth thee, Remember thine end and thou wilt let enmitie passe, Eccles. 28. 6. For like as when the bees fall out and fight among themselues, Dimicatio iniectu pulueris tota discutitur, the throwing of a litle dust vpon them (saith Li. 11. nat. hist. ca. 17. Plinie) endeth all their deadly strife: so cogitatio mortalitatis, the thought of death (saith Lib. 3. de Ira [...]ap. 42. Seneca) the remembrance of this generall mortalitie by plague and pestilence, say I, which thus long hath toled for her last gasp, & might now (me thinks) ring out at last the death of all malice, might bury all wrongs in the graue of obliuion neuer to rise againe. And indeed, Se de hoc mundo quotidiè migraturum credere (as Abbas. Ioseph. de amicit. collas. 13. cap. 6. one speaketh) to thinke this day of his strife may be the last of his life, is a common peremptory and killer of all iarres, & omnium comprimet motus, and will still the most turbulent sticklers. And howsoeuer the remembrance of dust and death cannot bridle the mightie buls of Basan, who set vp their horne on high, and speake with a st [...]ffe-necke; but like those buls in De solart Animal. Plutarch, Ad pugnam sepuluere conspergunt vt magis irritati ferociant, sprinkle this dust of mortalitie on their faces to whet their courage to the combat. And as the Lion beateth himselfe with his taile to set an edge on his wrath; so they remember their end to hasten their swift reuenge, like that Iudg. 16. 30. Lion of might, who conquered the roring Lion. Let me loose my life with the Philistines, yet iam par acerrimum media mors dirimet (saith Seneca) euen now wil death steppe betweene these two hot spurres and part the fray. And though no remembrance of death could extinguish the memorie of iniuries betweene them, yet iniectu pulueris, cast but a little dust of the graue vpon their heads, & then are they as quisht [Page 137] as a Bee, and now their hatred and their enuie is perished, saith Salomon, Eccles. 9. 6. But let vs (beloued Christian) who haue better learned Christ, let vs leaue off wrath and let go displeasure, before they leaue and let go vs at our death. Let vs die to our malice, least it die to vs, and leaue as our bodies with the metewand in the graue, so our soules with the rod of Gods wrath in the lowest p [...]t. Let vs bury it in our life, that at our death we may go to our graue in peace, and in peace with all men. Let our loue awake that sleepeth, and stand vp from the dead, that is interred. And seeing a friend must [...], as the Arist. lib. 2. Rh [...]roric. naturall man telleth Gentils, and friendship worke through, as the Galat. 5. spirituall man teacheth Christians. Let our friendship shew it selfe, Arist. li. 8. E [...]h. c. 2. [...], a beneuolence not latent and lurking, but patent and working in the deeds of reconcilement, and be reconciled not in word and tongue onely, but in worke and in deede.

Yet here (beloued) must we not stay in these Sancta and holy 3. reconcilemet intentiona [...], places of vnitie, where is but the candlesticke of concord, and shewbread of friendship: for there is a Iudas that can not onely kisse with his mouth, but embrace too with his armes and workes of loue when his heart is farre from vs. And therefore thirdly this agreement must enter into the heart the holiest of all, where is the hidden Manna and hidden man too, the arke of this testimonie, and the mercie-seate of reconcilement. For as she said to Sampson, How canst thou say, I loue thee, when thine heart is not with me? Iudg. 16. so how canst thou truly affect and be friends with thy brother, who staying him in the atrium and sanctuary of thy loue, shuttest vp thy heart from him, and scant once a yeare admittest him into this holiest of all? The Lord by his Apostle commaunds thee this last, but not least degree of agreement, 1. Iohn 3. 18. Let vs loue not in word, and like trecherous Ioab by workes deny it; neither in tongue onely with traiterous Iudas to giue good words with our mouth, and curse with our hearts: but as in deed against the former, so in truth, that is, sincerely from the heart against the latter, saith Lyra on these words: which is loue indeed out of a pure heart, 1. Tim. 1. 5. Christian without dissimulation, saith Rom. 12. 9. Paul: brotherly without [Page 138] faining, from a pure heart feruently, saith 1. Peter 1. 22. Peter. For though men, not onely speake with the tongue of men and Angels to their brethren, but euen giue all their goods to their enemies, yet (as Tract. 6. [...]n [...]pi. Ioan Austine out of Saint 1. Corinth. 13. Paul collecteth truly) if they haue not this feruent loue out of a pure heart, it profiteth them nothing, because though it be in deed, yet not [...], in truth: not before God, who seeth their hearts, and knoweth their roote to be rottennesse; but before men, who iudging the tree by her fruite, are eft soones deceiued with August. lib 21 de [...] De [...], ca. 5 apples of Sodome, that seeme ripe to be taken, but being rotten within, turne to ashes and smote when they are touched. Whereas then many exhibite their beneficence when their beneuolence is inhibited; some like the Mathew 6. 1. Pharisees to be seene of men, and some like those Luke 14. 12. feasters to receiue the like againe: both these haue opus non veritatem, saith a Ferus in 1. Ioā. 3. 18. writer, they loue indeed before men, who looke on the outside, but not before God, who beholdeth the inside of the platter, whereas their left hand of worldly respect should not haue a finger in their giues of loue, nor so much as know (saith S. Austine) what their right hand of pure conscience and sinceritie; doth but as feruently to loue in God their friend, so hartily for God their foe, whose image and superscription he beareth. Which loue of God aboue all, seeing it begetteth the loue of our neighbor as our self, Mat. 22. like Ruth 1. 16 Naomi and Ruth they will not be parted, but the daughter professeth to her mother as Ruth did to Naomi, Whither thou goest I will go, and where thou dwellest I will dwell, thy people shall be my people, and where thou diest I will die. And therfore as those paire of Turtle-doues or two yong Pigeons, were ioyntly a legall oblation for Christ, Luk. 2. so must these two both together be an Euangelical sacrifice of Christians, 1. Iohn 4. 21. And if the one Doue come alone without her mate, she shal not be receiued into the ark of Gods rest, nether wil he put forth his hand to receiue her, vnlesse she bring an Oliue branch of peace in her mouth, and of peace with all men, Heb. 12. 14. Which two wings of charitie (to vse the words of Saint [...] 10. hom 27 Austine) seeing as [...] Psal 10 4. elsewhere he noteth, they are the two wings of the soule, which were giuen to that Eagle the Church of God, that she might flie from the Serpent [Page 139] into her place, Apoc. 12. we should wish them the more, and pray with Dauid, that we had the wings of a Doue, that we might flie away to the hill from whence commeth our helpe, and be at rest: because though these two be commanded loues, and so a burden, yet are they not 1. Iohn 5. grieuous, but as wings they are light, Mat. 11. saith the Doue that was couered with siluer wings, and her fethers like gold. Onus est sed loue, a burden they are, but a light one, saith S [...]r. 24. de [...] Apost. Austine, and though commaundements of God, yet not grieuous to the godly: Non pondus ouerati, sed alae volaturi, not burdens such as beastes do carry, but such as wings are to birds: Portant illa [...] in terra, & portantur ab illis in c [...]lum, if these wings wee carry here on earth, they will carry vs vp into heauen.

One tearmes them Pedes animae, the two feete of the soule, whereby she runneth the race that is set before her, and walketh in loue; on either whereof if she halt like lame 2. Sam. 4. Mephibosheth, she shall fall in the way, or rather for her halting be turned out of the way. And therefore confessed Paul himselfe, that though he had the right foote of his soule, to loue God so dearely as to giue his body to be burned, and wanted yet the left foote of loue to his neighbour, it would profit him nothing, 1. Corinth. 13. Teaching vs thereby to make straight st [...]ppes, not with one foote alone, but with both our feete, in following, as holinesse toward God, so peace with all men, least that which is halting be turned out of the way, Hebr. 12, 13. 14. Like the two blessed Iohn 20. 4. Apostles Peter and Iohn, they must runne to Christ both together, though the loue of God like the beloued Disciple must runne before. For as the Apostle hath Ephes. 6. 15. shod both our feet with the preparation of peace to run the way of his commandements: so this is the way through which thou must run vnto life, That he which loueth God should loue his brother also, 1. Ioh. 4. 21. and that by good propottion, seeing we must not halt in the way, but make straite steppes with our feete, nor hoppe, but walke in loue, Ephes. 5. 2. and so walke, that not onely with Dauid we runne viam, the common and Kings high way of his m Psal 10. 11 [...]. commandements and Iames 2. royall law, to blesse, benefite, and be beneuolent to our enemies, Math. 5. 44. but walke also like him [Page 140] in Psalme 119. 35▪ semitis, in the pathes thereof, which are the nearest and gainst way to heauen (not as more wittily then wisely S [...]ell [...] [...]narra [...]. in L [...]c. 3. 4. some distinguish his Euangelicall precepts and counsels, for euen these Ferus in Math 3. 3 semita are mandata, Psalme 119. 35.) that not onely we loue from our heart, but so feruently without faining, that as Exod. [...]2. 32. Moses willed it for the Hebrewes, Rom. 9. 3. Paul wished it for the Israelites, Ios. 2 2. Rahab ventured it for the spies, Iudges 10. Iudith indangered it for Israel, 1. Kings 18. 4. Obadiah hazarded it for the Prophets, Esther 4. 16 Ester for the Iewes, 1. Sam. 19. & cap. 20. 33 Ionathan for Dauid, 1 Sam. 17. Dauid for his countrey, Iohn 13. 37 Peter promised it for Christ, and Christ performed it, to lay downe his life for his enemies, Rom. 5. 6. so we also should walke in this path of loue; that as hereby we perceiued his loue, in that he layed downe his life for vs, therefore ought we to lay downe our life for the brethren, 1. Iohn 3. 16. then which as no man hath greater loue of heart then when he is willing to bestow his life for his friend, Iohn 15. 13. so if like Christ, who layed it downe voluntarily of himselfe without any taking it from him, Iohn 10. 18. for he died Bern. ser. 3 de pacificat. Mar [...]a Non quia meruit, nec quia Iudeus praualuit, sed quia ipse voluit, not because he deserued, for he layed it downe for his sheepe, verse 15. nor because the Iew preuailed, for none could take it from him, verse 18. but because he was willing, for he layed it downe of himselfe: Nec modo voluit & oblatus est, quia voluit oblatus est, neither was he willing because to be offered, but was offered because he was willing, as Ser in Feria [...]eb [...] p [...]os. de p [...]ss. D [...]m. Bernard elsewhere speaketh. If we could (I say) like Christ thus walke in loue of our hearts, we should be perfect as he is perfect, sith as Paul epitomizeth religion into faith and repentance, Hebr. 6. 1. and Salomon repentance into feare God and keepe his commaundements, Eccles. 12. 13. so our Sauiour his ten commaundements into two of loue, Marke 12. 31. and the Apostle Aui [...]. & Pet. Mart. in Rom. 1 [...] those two of loue into this one of louing our neighbour, Rom. 13. 9. to shew that this heartie loue of our foe is the castle-gate of religion, the staires of repentance, the tower and turret of faith, the watch of the feare of God, and the keepe of his commandements: all which are wholly kept and fulfilled in one word, which is this, Thou shalt loue thy neighbour as thy selfe, Gal. 5. 14.

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Wherefore if offending in many things thou canst not fulfill the royall law it is so large, vis compendium seruandarum omnium legum? wilt thou haue (saith a Ar [...]t in Rom. 13 8. Writer) a short cut to keepe all? Monstrabo tibi Epitomen, I will shew thee a compendious way: Loue thy neighbour, and thou shalt fulfill the royall law, Iam. 2. 8. and praise God (saith Austine) with an instrument of tenne strings: for as Iames said of him who failes in one point that he is guiltie of all, so contrariwise may I say, that he who fulfils this one point, in some sort is guiltlesse of all. And thus are we knowne to loue God when we loue our brother, and cannot before him assure our hearts, till our hearts be sure to the other. ‘For as D [...]roth de [...]. 6. ne iudicemus proximum. lines in a circle drawne to the circumference from the center, the nearer they come the center whence they first proceeded, the nearer needs must they come one to another, & the further off they go from it, the more are they distant one from another: so our liues in this great round, as they haue their first being from that indiuisible center of whom and to whom are all things, Rom. 11. 36 so the nearer they come him in loue, the nearer must they needes in affection come one another. And as euery one that loueth his brother, loueth God also, and is borne of him:’ so he that hateth his brother, hateth God, and if he say he loueth him he is but a lyer, 1. Ioh. 4.

Howbeit if through naturall deprauation and humane infirmitie, surripit ira Christiano, anger (as Aug. Pr [...]fat, in Psal. 25. one speaketh) stealeth on thy heart, and like that foule of the heauen catcheth away the seed of loue out of thy heart, (for Idem hom. 40. humanum est irasci, & vtinam ne hoc possemus) yet must it not be kept so long in thy breast, vt fiat pridiana, that it liue past a day, lest the mote of anger being fed in the night with the dew of suspition, become a beame in the morning, to put out the eye of reason. For seeing ( H [...]rat. Epist. as an heathen well resembleth it) Anger is like an head-strong horse, which must not haue the reines, lest he throw headlōg his rider: we had need curbe this heart-strong passion and perturbation of the mind, lest it carry vs headlong into mischiefe: and as we put bits in horses mouths, that they should obey vs, whereby we rule them in the right way, so hunc fraenis hunc tu compesce ca [...]ena, its mouth also like horse and mule without vnderstanding [Page 142] must be holden with bit and bridle lest it fall vpon thee. Which naturall edge and sharpe affection, seeing it is whetted and sharpened by Satan on the stonie heart of man, to wound the name or the person of his foe: therefore our Arist. lib 4. Ethic. cap. 5. maister of moralitie sheweth: Why, against whom, how, when, and how farre it may be drawne and vnsheathed. Why: in the offence of God, and defence of goodnesse: as Exod. 32. 19 Moses waxed hot against Israel for their idolatrie, against Num. 16 15. Korah, Dathan, and Abiram for their conspiracie. 1. Sam. 19. 14 Elias against Israel for their Apostasie, Ier. 6. 11. Ieremie against the Iewes for their impietie, and Christ looked angerly on their children for their obstinacie, Mark. 3. 5. Secondly, if thou wouldst know against whom, though thou carry this sword of anger in the sheath of thine heart, yet like the minister of iustice ( Rom. 13.) must thou draw it against not the good and them that do well, but the bad and them that do euill. And thus did holy Dauid: Do not I hate them O Lord that hate thee, and am not I grieued with those that rise vp against thee? yea I hate them right sore, as though they were mine enemies, Psalm. 139. 21. I saw the transgressors, and was grieued because they kept not thy law, Psal. 119. 158. I will set no wicked thing before mine eyes, I hate the workes of vnfaithfulnesse, there shall no such dwell with me, Psal. 101. And thus may we be angrie against sinners, no not so much the man as his manners, as hereafter shall be shewed. Thirdly, how it must be spent, not in fume, like the foaming sea, that cannot rest till it cast vp mire and dirt: for this anger is furor breuis, a short madnesse, as he H [...]rat. speaketh, and onely they differ (said wise Plut. Ap [...]th. Cato) in continuance of time. For whereas there be two kinds of madnesse, one of the head which makes men run out of their wit, and another of the heart, which puts them out of their right mind: these angry men hauing neither the wit to gouerne, nor the mind to be gouerned in this passion, are the maddest of all other: seeing (as Lib. 1. de ira cap. 1. Seneca noteth in them) they haue the same signes and tokens that mad men haue, and this mist of anger so darkeneth their eye of reason, that it cannot discerne things that differ, but as obiects though little in themselues, thorough a thicke cloud seeme bigger then they are indeed: so whatsoeuer moate the eye of anger thorow [Page 143] cloudie browes beholdeth in a brother, seemeth no lesse then a beame. For as Lib. 11. nat [...]. cap. 37. Pliny noteth, Oculos in comitiali morbo apertos nihil cernere animo caligante, that the eyes in the falling sicknes though open see nothing, when the mind is darkened and dimsighted: so in comitiali morbo irae, as one Plut▪ deir [...] cohib. tearmes it, in the falling sicknesse of anger wherein they fall on others, men haue like those Iewes eyes and see not the right, as eares and heare not the truth, but their minds being blinded that they see not Satan euer boweth downe their backe for a load of sinne, and anger the daughter of iniurie, as Sabellicus speaketh, becomes in them the mother of reuenge. And as anger in her madnesse is blind to augment all faults, and make a moate a beame, and a mole-hill a mountaine: so is she [...] as 2. Pet. 2. 9. the Apostle speaketh, and cannot see farre off, but diminishing the person of men, maketh a Cedar of Lebanon but a bramble of the bush: and like the purblind man in the Ma [...]. 8. Gospell, seeth men but like trees, which with the Io [...]. 1 [...]. [...]. good husbandman, when she should but loppe with the pruning-knife of correction, she heweth downe with the axe of her owne iudgement and reuenge. And therefore (because he will neuer obserue the meane, nor keepe a right measure in punishing, who in his anger comes for to punish, (as Lib. 1. O [...]. Tully said most truly) the Romains wisely tyed a bundell of rods to those axes that were caryed before the Consuls, vt ijs soluendis inijceretur aliqua mora irae antequam ad puniendum accederent, that in loosing of them some delay of time may allay their anger before they came to punish: as neither Socrates, nor Plato, nor Architas (whom I mentioned in the beginning) durst punish euen their seruants in their anger, lest vnder correcting their manners, they should reuenge them on the men, and turne iudgement into worm-wood, as Cap. 5 7. Amos speaketh, and Apo. 6 12. iustice into gall. Wherefore seeing optimum est temperare iram non tollere, as Seneca Lib. 1. de ira, cap. 7. noteth, to temper anger and not take it away, be angry but sinne not, saith Paul, Ephes. 4. 26. Be angry at his manners, but sinne not by anger against the man. Or if ye chaunce to exceede this golden meane, Irascimini? are ye angrie? (as some Bez annot. mat [...]r. in hun [...] lxum. interogatiuely vnderstand it) sinne not, that is, so moderate your affection, that it be appeased before it burst foorth, as our English [Page 144] note on that place expounds it. ‘If turbulent motions arise in the mind through the corruption of nature, yet let not reason consent and obey them in the lusts thereof, that although in our flesh we serue the lawe of sinne, yet in our spirit we serue the lawe of regenerate part,’ as In Psal. 4. 4. Austine most excellently expounds it. His meaning is, this serpent like Goliah must be smote dead in the fore-front and crushed in the head, lest if he get in the head as he did into Eue, he bring in the whole body, & whē sin is finished, from this taile of the serpent leaue 1. Cor. 15. 55 that sting of death in our soules. We must crush this Cockatrice in his egge, we must take this little foxe before he do hurt, lest growing vp to be great, like Sampsons foxe he set all on fire, and like Herod the foxe fall to be bloudthirstie and rauenous. We must purge out this little leauen, lest it soure the whole lumpe: we must giue this water of bitternesse no passage, no not a little, lest like that in Ezechiel, it grow from the ankles to the knees, and from the knees to the thighes, and proue a riuer that cannot be passed without drowning: we must dash this youngling of Babell against the stones, lest after growth it cry, down with him, downe with him euen to the ground: for this little fire will kindle a great matter: this least graine and mustard-seed of anger will grow vp to a great tree of hatred, vnder whose branches of enuie and malice the foules of the heauen, and princes of the aire will build their nests. And therefore this roote of bitternes must not be let grow vp, lest many therewith be defiled: this little cloud of anger if it be not dissolued by his heate, will couer all the skie, hide the sunne of righteousnesse, and cause much raine and no little storme: this cord of vanitie will pull on a cart-rope of iniquitie: and therefore for the manner how ye may be angry, be angrie but sinne not in your anger.

For whose season and oportunitie of time, when it must be drawne, as there is a time to hate, as a time to loue, and a time of peace, as a time of warre, Eccles. 3. 8. so must anger not rashly out of time, nor vnaduisedly out of season be mispent, Mat. 5. 22 Sauls flatterers mistooke their time: They are mine enemies vniustly, saith Dauid, and hate me without a cause, Psal. 39. 19. They gather themselues not for mine offence, not for my sinne, but without [Page 145] my fault O Lord, Psal. 59. 3. They hate me without a cause, and would destroy me guiltlesse, Psalm. 69. 4. Thus Gen [...] Caine was wroth with Abel because his sacrifice was more regarded: thus Esau Gen. [...] was wroth with Iaakob, because in the blessing he was preferred: thus his Gen. 3 [...] children were wroth with Ioseph, because of his father he was more fauoured: thus [...] H [...]man was wroth with Mordecai, because he was more honoured: thus 1. Sam. 1 [...] Saul was wroth with Dauid, because he was more commended: thus 1. Sam. 17. Eliab was wroth with this younger, because he was more exalted. Which sinne of enuie, as many shew it by causlesse anger, so is it most dangerous to the soule of man, because it is the eldest sinne, and the diuels eldest sonne: therefore cals Austine it the diuels sinne, Plutarch the wound and plague, Socrates the axe and sword, Basil the rottennesse and rust, and Chrysostome the moth and canker of the soule. For Ma [...] [...] 2. de pa [...]t. this fire consumeth the wood wherewith it was kindled, & cum suo alit nutrimento, and this worme gnaweth the wood wherein it was bred, this viper eates through those bowels wherein it was fed: this moth fretteth that garment wherein it was cherished: this canker consumeth that iron wherein it was nourished, & iustissimè possessorem suum torquet, saith Nazianzen. And iustly is irefull enuie the consuming of the flesh, and rotting of the bones (Prou.) in the enuious, and makes him cry with that father, (2. Sam. 16.) Behold, my sonne which came out of mine owne bowels seeketh my life. This was it that made Sabell. lib 9. Exemp. cap. 2. Cimon so infest to Pericles, Anitus to Alcibiades, Epaminondas to Pelopidas, Hanno to Hannibal, Fabius to Scipio, and Marcellus to Caesar: which tortureth the mind of its owne possessor so much the more, because as Plut. Apoth. Anacharsis truly obserued, it is grieued not onely with its owne aduersitie, but with other mens prosperitie: as Bion seeing an enuious man sad, said, That either some great skill is happened to him, or some great good to some other. And therfore by Homil. 41. i [...] Math. Chrysostome rightly tearmed bellua multorum capitum, because as they who serue that beast with many heads, Apocalyp. 4. and receiue his marke in their forehead, shall be euer tormented, and haue no rest neither day nor night: so they also that serue this beastly passion of enuie, and receiue its Tau and crosse in their countenance, are [Page 146] so tormented in mind, that it will not suffer their eye-lids to slumber, nor the temples of their head to take any rest. Which sinne as it takes no quando nor oportunitie of anger, but is that Rom. 7. 13. sinne exceeding sinfull: because wheras all other sinnes are vnius ferè horae peccata, but sinfull acts of an howers continuance, saith Damascene, this is like that inhabiting Cananite and dwelling sinne, Rom. 7. 17. whereby inuidus singulis horis peccat, the enuious man continueth sinning euery houre and minute of time: so is it a sin exceeding painefull, because whereas all those other sinnes of drunkennesse, gluttonie, chambering, and wantonesse, Ro. 13. 13. in actu voluptatem aucupantur aliquam, taste and rellish some sweetnesse and pleasure in the act of their commission, as Sabellicus in the cited place obserues: sola inuidia perpetuo est moerori, Strife and enuying are in continuall sorrow and sadnesse of heart. Onely enuie of all the companie, with Caine hath still her countenance cast downe, and inwardly goes mourning all the day long. Onely enuie like the flie [...]ingeth her wings and torments her selfe in the light of others, which she labours to extinguish and put out. ‘I pray thee what pleasure (saith Ad D [...]meir. Ierome) doth enuie yeeld to its owner? what delight, hatred to the possessor? or what sweetnesse malice to the maligner? so runne through all these perturbations, & inuenies tot animi tormenta quot vitia, and thou shalt find so many torments, as there be passions of the mind, which therefore by so much might more easily be ouercome, by how much they bring no pleasure nor sweetnesse vnto vs in the act of committing them.’

Howbeit, if neither we obserue the cause wherefore, nor the persons with whom, nor the season when, nor the manner how, yet fiftly hath both the heathen and heauenly man too praefixed h [...]r a teatme quousque, and set her bonds of a day, which she shall not passe. Here must this raging sea stay her proud waues: and if thus farre she will go, she shall go no further. For as three degrees and ages of anger are censured by our moral-maister Lib. 4. E [...]his. cap. 5. Aristotle: one, [...], cholericknesse, which is the infancie of anger, soone come and gone: another, [...], amarulencie or bitternesse, which is the youth of anger, and stayes boyling in hote bloud for oportunitie of reuenge: and the third [Page 147] [...], irreconcilable wrath, which is her man-age and full stature, when she will not be appeased, but remaineth implacable without wished reuenge. (For as there is a triple growth of pietie in children, young men and fathers, 1. Ioh. 2. 14. so from this roote of bitternesse, like that [...]. apple tree in Aslyria, some fruit is but budding, other ripening, and some growne to maturitie.) So condemneth S. Paul these three degrees of sinfull anger, and this three-fold state of angry sinne, Eph. 4. 31. Let anger, and bitternesse, and wrath, be put from among you. For remedying of the first, he forbids vs to walke in the way of vngodly anger, be angry but sinne not. If that passion be too familiar, to stay vs from the second, he inhibits vs like sinners to stand in the way of bitternesse, Let all bitternesse be put away: if our standing vpon it make vs stand in that path, to keepe vs from the third, he chargeth vs not sit downe in the chaire of wrath, and lye downe in the bed of implacabilitie, Let not the Sunne go downe vpon your wrath: for this is to giue place to the diuell, ver. 27. who like the Psal. 114. 20. 21. 22. Lion that is greedie of his prey, when the Sunne is downe creepeth foorth in the night to seeke whom he may deuoure: & quietis tempore ad animum iracundi accedit, and on the night season commeth to the angry mind in his bed, saith Pastoral. part. 3. admo [...]. 10. Gregorie, and bringing to his memory the greatnesse of the iniuries, exaggereth euery circumstance, and sheweth them intolerable to incense his reuenge: and therefore noctem metuens beatus Paulus, blessed Paul fearing the nights occasion for a work of darknesse (saith Homil. 14 in Eph. 4. [...]6. Chrysostome) dare not let one go angry to bed, lest the Prince of darknesse aduantaged by his solitarinesse, finding his house swept from charitie, and garnished with hatred, bring in seuen other spirits of malice worse then the former of anger: but would haue him though he be angry yet sinne not vnto wrath, but examine himselfe vpon his bed in his chamber, and be still, Psal. 4. 4. lest on the day hauing conceiued sorrow, he trauell with mischiefe in his bed, and in the morning bring foorth vngodlines: lest the cloud of anger (to allude with that Father) which was gathered on the day by his heate, being not dissipated and dissolued with the Sunne, be augmented with the nights vapors of chafe and fretting, and make in the [Page 148] morning a tempest of wrath and storme of reuenge. And therfore as to king Attalus, Pompey and Antipater, natalis fuit fataiis, the day of their death was on the day of their birth: so wold the Apostle, vt ira die orta cum die decidat, saith Ambrose on these words: that as Ionah his gourd came vp in a night, and withered in a night, so this roote of bitternesse which sprong vp on the day, should be smote at the roote with the worme of remorse on that day, and wither away. For as the beast Arist. lib. 1. de bist. animal. cap. 5. Ephemeron, or [...], (as Lib. 11 nat. [...]st. cap. 36. Plinie cals it rather) whose name is from his nature; for as his name is so is he; being bred in the morning, flies at noone, and dies at night with the setting of the Sun. So would the Apostle haue this beastly affection to be but Ephemeron also, a day old at his death; that although in the morning anger be bred, and grow to strong hatred at noone in the height of his heate, yet it liue not wrath till the Sunne be gone downe, seeing Non amplius vna nobis die ad iram indulsit Apostolus. The Apostle hath allowed (saith H [...]mil. 3. in Ioan. cap. 3. Chrysostome) but the space of one day for the age of any anger. Wherefore as we say of the Toad-stoole, oritur, moritur, it growes vp in a night and dies in a night, so must this Toad-swelling foole die on the day wherein it was borne, its wombe be its tombe; yea be like the vntimely fruite of a woman, which perisheth ere euer it see the Sun, lest sleeping with the mote of anger (to vse S. S [...]r. 237. de Temp. Austines oftē allusion) thou water and feed it on the night with the dew of suspitions, and rise vp in the morning with the beame of hatred and malice in thy mind. This good lesson Epiphanius (as he confessed to the Abbot Hilarion) well obserued, Ex quo tempore assumpsi hunc habitum, non dimisi aliquem dormire qui aduersum me haberet aliquid, neque dormiui habens aliquid aduersus aliquem: Since I tooke this calling and habite vpon me, I neuer let any man go to bed who I thought had any thing against me; nor euer went to bed my selfe when I knew I had any thing against any man. And thus indeed should the Sunne not go downe vpon s Mat. 6. 34. wrath. And time too to let our wrath set before the Sunne, seeing satis ad iram vna aut altera hora, an houre or two (saith Chrysostome) is too long to be angrie, & sufficit diei malitta sua, as the vulgar readeth it, the day hath enough [Page 149] with his owne malice & wrath, to heape wrath against the day of wrath.

What shall they do then in this day of iudgement, vpon [...]. Vse, a repr [...] of implacability whose wrath non vnius diei sed tantorum annorum sol testis occubuit, the sunne not of one day but of many yeares (as Tom. 1. ep [...] ad Cast. Ierome speaketh) hath gone downe: but that this eye of the world be as of their wrath a faithfull witnesse in heauen, so a swift witnes to their iudgement in hell? Which implacable and cruell men, as they were foretold to come in these last and perillous times, 2. Tim. 3. 3. euen so now are there many implacable men, who this day haue fulfilled this scripture in our eares and eyes too, to whom our Sauiour may in vaine crie [...], be reconciled, being indeed as Phil. [...]. Demosthenes called Philip, [...], irreconcilable enemies; or as Patroclus in [...]ad. lib. v. Homer told Achilles, ‘— [...],’ Thou art vnappeasable Achilles: Peleus sure he neuer was thy father, nor Thetis thy mother.

— [...],

[...].

God sure is not thy father, nor his spouse thy mother, but the raging sea it bare thee, because thou canst not rest, and the hard rockes begat thee, sith thy heart is as hard as a stone. Whom if with Id [...]m. l. 9. [...] Phoenix the Embassadour of peace, I should aduise to be reconciled and appeased toward Agamemnon with that greatest example of perswasion, ‘— [...],’ euen God himselfe will not alway be childing, neither keepeth he his anger for euer, Psalme. 103. 9. yet this stonie heart would admit no instruction, but like the wall send backe the last words and eccho of this exhortation, that is, anger for euer. I will communicate with him, [...], neither word nor worke, [...], before he hath feeled my fingers, and payed for his bitter contumely. Thus would Achilles answer peace-making Idem lib. [...] Hector, [...], It is no more possible for me and thee [Page 150] to loue and agree, then the Wolfe and the Lambe, nor shal any thing agree vs till I be reuenged. And indeed when men (as one noteth) Puluere si laedant scribunt sed marmore l [...]si, write their owne scandals in the dust, and other mens offences in the stony tables of their heart with the point of a Diamond: Ʋt plumbeas gerant iras (as Plautus speaketh of such) engraue them in lead with a pen of lead, for euer, how can there be reconcilement, when they aske their brother as the serpent did the husbandman in the fable; How can there be euer loue betweene vs two hereafter, [...], so long as I see this stone which in stead of me thou smotest, and thou this toombe of thy sonne whom I slue? Thus when all their other sinnes end with their act (saith De Z [...]l [...] & li [...]are. Cyprian) and are bounded with that present time of commission, as their lust ceaseth when cooled with stolen waters, their gluttonie satisfied when their stomack is gorged, their lying silent when the report is beleeued, their idlenesse refreshed when the bones are wearied, their drunkennes fulfilled when their appetite is quenched, their slaundering surceasseth when their brother is disgraced, and their oppression remitteth when he is deiected; onely their implacable wrath and vnappeasable malice neuer endeth nor euer resteth, but in the graue the house of its age, Eccles. 9. 6. and saith, she doth well to be angrie vnto the death. That as it was doubted of Val. Max. lib. [...]. cap. 3. Sylla, whose last gaspe breathed out threatnings, whether himselfe or his anger died sooner: so may it be doubted of them, whether their life or their strife will first giue ouer. For as Thespesius in Coment. descr. num. vandict. Plutarch fableth of his infernall visiō, that some soules there like vipers hanging on together did bite and gnaw one on another, ob memoriam iniuriarum in vita ac [...]rum aut tol [...]ratarum, remembring old grudges and wrongs done and suffered in their life time here on earth: so may it be feared that these asseruatores iniuriarum, as the spirit cals them, Leuit. 19. 18. whose hatred is that inimicitia seculi, Ezek. 25. 15. or rather seculs seculorum, for euer and euer, as with hell they are at agreement, so haue made that couenant with death,

—

[...] [...].

Nec mors mihi finiet iras:

Though we be dead, our malice shall not die,

[Page 151]

But then my ghost with thine shall battell trie.

It is to be feared that in hell they wil not agree, but that though themselues be mortall on earth, and shall die like men, yet their hatred will be immortall in hell, and like those spirits bite and deuoure one another. And then as [...] Tomar [...]s the Scythian Queene replied to blood-thirstie Cyrus, when his head was throwne into a tub of blood, Sati [...]te sanguine quem sitissti, Now glut thy self with blood Cyrus, which stil vnquenchably thou thirsted after: so when these Salamanders, that through their cold charitie could willingly liue still in the fire of contention and hatred, when these Rom 1. 31. [...], implacable mē, whose [...], as [...] lib [...] Homer cals it, whose hard heart like the stone Pa [...]. 1. 37. [...]c. [...]ast. cap. 10 Asbeston being once incensed with wrath, is for euer vnquenchable, shal be cast (without repentance) [...], into that fire that neuer shall be quenched, Marke 9. 43. then Salamander, Satia teigne quem sitijsti, let thine vnquenchable heate and heart take it fill of vnquenchable fire which it stil desired. But I hope better things of thee (beloued Christian) and such as accompanie saluation, though I thus speake of some mens implacable malice: for euen the best men (as Tull. lib. 1 Ep [...] ad [...]. one noteth) may in their choler be irritabiles, quickly prouoked, sed tamen ettam placabiles, but yet will they not alway be chiding, neither keepe they their anger for euer. But I speake of the man of wrath, who though like him in Lib. 1. Iliad. Homer he seeme to haue digested all wrongs,

[...],

[...]

yet still keepes anger in his mind, and lets not go displeasure from his boiling heart. And woe is me (saith Dauid) that I dwell with Mesech, and haue my habitation among the tents of Kedar: my soule hath long dwelt among them that be enemies vnto peace. I labour for peace, but when I speake vnto them thereof, they make them ready to battell, Psalme 120. And though men labour for their peace with that ambassage of peace, Peace be to this house: Is it peace my brother? They aske him, What peace? What haue we to do with peace, turne behind me. Though with Iaakob they should bring them great gifts to winne, and good wordes to wooe their reconcilement; [Page 152] they more implacable then Esau, who relented herewith, and vnappeasable like Achilles, whom these could not pacifie, wold returne like Dauids foes, hatred for good will: and though they giue good words with their mouth, and salute with a pax vobis, yet curse they with their hearts, and blesse vs with a pox vobis. When Tit. Liu. lib. 3. Quintius the Consull made an oration of peace to pacifie the tumultuous Romaines, this raging sea (as one well resembles them) could not rest til the Decemvirs and the most honorable worthies of Rome were exiled, and yet when he had yeelded them the expulsion of those noble sages, this implacable people (more troublous then that working sea which ceased from her rage when Ionah was cast out) still cast vp mire and dirt: but when he saw, that (like that towne clarke in the Acts) by no meanes and satisfaction he could still the raging of this sea, and the noise of her waues, and the madnesse of his people, Pro Deum fidem (saith he) quid vobis vultis? Good Lord sits what meane ye, or what would ye haue? Tribunos plebis concupistis, concordiae causa concessimus. Decemviros desiderastis, creari passi sumus. Decem virorum vos pertaesum est, coegimus abire Magistratu. Manente in eosdem priuatos ira vestra, mori atque exulare Nobilissimos, viros Honoratissimos passi sumus. Tribunos plebis creare iterum voluistis, creastis. Consules facere vestrarum partium, nostra iura oppressa tulimus & ferimus. Ye desired Tribunes and Proctors for the Commons against the Nobles, for peace sake we granted it. Ye then required Decemvirs or ten ioynt gouernors, we suffered them to be created. Ye were weary of the Decemvirs, we forced them to giue ouer their office and leaue their place: Your wrath remaining the same toward them when they were but priuate men, we suffered those most noble and honorable men to be banished. Ye would needs haue Tribunes againe created, ye created them. To haue Consuls of your owne side and faction, and our lawes and statutes to be broken we haue suffered. Quis erit finis discordiarum? Good Lord what wil please you, and when will ye be quiet? Ecquando vnam vrbem habere, ecquando communem hanc esse patriam licebit? We haue many outragious waues, like that raging sea of Rome, which like the Northerne sea neuer rest, but working and storming [Page 153] with some tempest or other still cast vp mire and dirt: for indeed (as L [...]. 2. de ira, c. 16. Seneca noteth truly) In frigora septentrionem (que) vergentibus immansueta sunt ingenia, suo (que) simillima caelo, as the Poet speaketh, Some are borne so far North in the Friseland or Iseland rather, of charitie, where the floods of iniquitie haue made a great frost of loue, that if one with Abraham would yeeld their owne right to buy peace at their owne rate: if with Agamemnon (in the Hom. l. 9. Ill [...]. Poet) they would offer them all they possesse, like cruell Achilles they would not be pacified with reason, because they seeke not theirs but them; and like the roring Lion, not what, but whom they may deuoure. When their brethren would make with these men a couenant of peace, they answer with Naash the Ammonite, 1. Sam. 11. 2. On this condition will I make a couenant with you, that I may thrust out all your right eyes, and bring that shame vpon all Israell. And thus like the Sa [...]lli [...] lib. 9. Exempl. cap. 3. Swissers, hauing made their enemies liues tributary to their swords, Hostium cadauera pro puluillis sibi subijcientes discumberent & odio inexplebili hostium cruorem haurirent, would sit on them like cushions, yea wold tread them like clay in the streets, and eate vp Gods people like bread, and then sit downe in quiet and rest vpon them. Whose malice yet euen in conquest wold be so implacable to those whom it hath subiected, that as Lib. de mu [...]tit. a [...]ic. Plutarch aduiseth, Salis modium prius comedere, first to eate a bushel of salt with a man before thou trust him and make him thy friend: so multi salis modij cum illis prius comedendi, as Lib. de a [...]. [...]cit. Tully speaketh, many bushels of salt should we eate with them before we could win them to amitie and make them our true friends. What shall I say to these mortall men of immortall malice? shall I labour to cure their maladie? No, no, I should labour in vaine, I should but spend by strength in vaine and for nought. Eius vulnera remedium medentis non admittuut (saith Di Zelo & liuor. Cyprian) her wounds, her swelling and sores full of corruption, she will not haue searched with wine, but be wrapped and bound vp, and mollified with oile. Malitia est regius animae morbus, Malice (saith I [...] Eph 4. Chrysostome) is the kings euill of the soule, and cannot be cured with the balme of Gilead, nor by any Phisition there. Her bruising is incurable, and her wound dolorous, [Page 154] there are no medicines for her. We must leaue her to the cure of the King of kings, who onely giueth medicine to heale her sicknesse, and healeth all her infirmities. Onely I wish, that if the Viper will still be a Viper to retaine his poison, be he charmed neuer so wisely, that then the wise Apothecary would in iustice make Triacle of him to expell poison out of others, Qui non corriget seipsum, alij corrigant se per ipsum: I meane he would set vp this brazen Serpent on a pole, for a terror to them that will be bit with the fiery serpents of hatred and enuie. I meane that if their malice, like I biremansit vnde respexit. ipsa in loco mansura, & transcūtes ali [...]s conditura Aug in Psa. 83. Facta est flatua s [...]lu, vt illius cō templatione condiantur homines, non retro respiciant, ne malum exemplum dantes ipsi remaneant & alios condiāt. Aug in Psa. 75. Lots wife, will still be looking backe to the fire of Sodome, and not forget that which is behind, that then iustice would turne her into an exemplary pillar of salt, set to season others that passe by that way.

But let vs beloued, seeing we are the Math 5. 13. salt of the earth, to season others, not with this example of Lots wife, but with that 2. vse, an exhortation to forget and forgiue all iniuries. 2 Conn. 5. 19. word of reconcilement, Coloss 4 6. powdred with salt to keepe them from this rottennesse of the minde, and putrifaction of the bones. Seeing we (I say) like Iudg 9 45. Abimelech sow salt in others with 2 Kings 2. 21. Elisha, to heale the infections and deadly waters of strife and contention, let vs for shame haue Marke 9 50. that salt of grace & wisedome in our selues, to haue peace one with another, to keepe our soules from this putrifaction of malice, which the often shining on and going downe of the sunne vpon wrath, causeth to stinke in the nostrils of God.

‘Vtterly forgiue and forget (saith Tom. 10 homil. 42. mor at. Dom. Austine, speaking of this same argument at this very time) vtterly forgiue those wrongs which euen to these dayes ye haue kept in remembrāce, at least in these dayes of Christs Natiuitie forget and forgiue them. The sunne of one day should not haue gone downe vpon your wrath,’ Et multi soles occiderunt, and alas many sunnes haue set vpon your hatred.

Let once, once (I say) let go displeasure. Let all bitternesse, and anger, and wrath be put from among you, with all maliciousnesse, Ephes. 4. 31. We must not onely crop like the Oxe the blade of anger in the eyes, hands and tongue where it sprouteth, but plucke vp the roote of bitternesse in the ground of the heart, least it spring vp againe. We must not onely loppe and breake [Page 155] off the branches of anger, and shake off her sheaues of euill speaking, or scatter her euill fruite of wrath, and yet with that tree ( Dan. 4.) leaue malice the stumpe of his rootes in our earthly minds (for that is to purge and prune it that it may bring forth more fruite:) but with Christ also lay the axe to the roote of the tree, and take away all maliciousnes, the plant which his heauenly Father hath not planted. Neither must we so yet lay the axe to the roote, to hew it in peeces, and so leaue it in the ground of our hearts and earthly minds: but seeing there is hope of a tree if it be but cut downe, that the roote will yet sprout, and the branches bud againe when the roote is left in the earth, Iob. 14. therefore must we tollere, take away al malice and maliciousnes. And because the fire of hatred and heart-burne can hardly so be quenched, but that some sparke of displeasure or tepiditie of grudging wil remaine hid vnder the ashes of reconcilement, or at least giue some smoke of disaffecting, though malice be put out and hatred be extinguished: therefore must ye not so much put out, as put out from among you, and not so much quench, as take away all maliciousnesse, the roote with the branch, the burning coale with the flame, the dead coale with the smoake, let both be put out, and that from among you, out of your hearts.

Which roote of bitternesse we should so much rather weede out of our minds, because the roote thereof is so bitter in our soules, as to arraigne vs at the Kings bench, and beares an action of murder in the court of heauen, 1. Iohn 3. 15. Who so hateth his brother, is a man-slayer, (for thus the Iudge of the world giues his charge) and ye know it is law, that no man-slayer hath eternall life abiding in him. For although humane lawes bind the body more then the mind, and the hands rather then the heart, and oft euen in that like the Spiders webbe catcheth but little offenders, as flies, and letteth the mightier like birds slie away, and with the net takes great offences and lets the small scape through it: yet this heauenly Law-giuer catcheth the mightie in their craftie murder, as well as the dead flies of hatred and malice in the text and webbe of his law, Leuit. 19. 18. and Irr [...]t. [...] Iob 5. 13. taketh in his net of malice the thoughts as the actions of murder, [Page 156] it were flies, as birds in that net of his Gospell, Math. 5. 22. ‘Thou hast not sheathed thy sword in his bodie (saith Loco citat. Austine) nor made any wound in his flesh, nor smote his bodie with a blow, the thought onely of murder is in thine heart, and thou art counted a murderer before him who asketh especially the heart. Ille viuit & tu occidisti, he is aliue and yet thou hast killed him: quantum ad te attinet occidisti quem odisti, to thy power hast thou slaine him whom thou hatest.’ And therfore are these two hatred and murder coupled together as yoke-fellowes in that long teame of beastly workes of the flesh, which draw men to perdition, Rom. 1. 29. Gal. 5. 21. And as the father and the son, deuill and euill, differ but a letter; so the mother and the daughter, [...] and [...], are no more nor so much distinct in deed, when she like concupiscence hath conceiued, and bringeth forth sinne in the act, but both are counted murder before God, and according to the Ezek. 16. 44. prouerb, As is the mother so is the daughter. For as Lib. [...]. nat. hist. cap. 23 Plinie noteth of the Adders, that coniuga vagantur nec nisi cum compare vita est, they go by twoes, and liue together by couples in such mutuall companionship, that when the one is killed, the other burning with reuenge pursueth her fellowes foe, and by a certaine knowledge infesteth him alone in any prease of people. Euen so (saith Austine) the concupiscible and irascible faculties (and it is more true of hatred and murder) like two Adders they go coupled together in such a linke of loue, that when enuy is wounded with griefe of the mind, murder steps vp in anger from the heart, and reuengeth her quarrel, and so makes enuie guiltie and accessary to murder when she is the principall. Wherefore let vs not breed that viper in our breasts which will eate through our tender bowels of mercie, kindnes, long-sufferance and forgiuenesse. Let vs not carry that fire in our bosome, which will set vs on fire of hell. Let vs rub off that rust which consumeth as a canker. Let vs pull out that stone out of our hearts which rotteth the fruite of the spirit. Let vs not suffer that worme to lie at the roote of our hearts, which gnaweth and withereth the righteous plant: but rather cherish the worme of remorse in our conscience, whose gnawing makes the red tree white, and our scarlet sinne white as wooll. [Page 157] And that rather considering the season let vs do it, the season I say, that it is now time we should arise from sleeping in malice, and letting so oft the Sunne set on our wrath. For now is our saluation nearer then when we beleeued it: Magni solit dies celebramus August [...] supracitat. (saith Austine) preaching this day of this duty of forgiuing. Now we keepe the festiuall of the great Sunne and Sonne of God, the birth day of our Sauiour, and great Sunday of the Sonne of righteousnesse. Let vs now then in this Sunneshine of grace, cast off and hang foorth that our cloake of maliciousnesse, 1. Pet. 2. 16. that the moth of malice may perish when it feeleth the Sunne. And let not the Sunne which riseth on the good and euill go downe vpon thy wrath, lest the Sun of righteousnesse (saith Austine) who riseth to the iust alone, set to thy soule, and going downe vpon thy wrath, leaue thee in tenebris interioribus, eijciendum in tenebras exteriores, in the internall darknesse of the mind, to be cast into that externall and eternall darknesse of both bodie and soule at the day of wrath.

And if that terror cannot shake loue from thy heart toward thy foes, yet shold the good that cometh from these euill ones, the light that shineth out of this darknesse, and the heate that commeth from this burning fire, in selfe-loue and pitie of thy selfe induce thee to loue them. For whether indeed they haue power corporally to afflict, they exercise thy patience: or onely by strange opinions oppugne thee, they exercise thy wisedome, as Lib. 8. de [...] Dei cap. 51. Austine speakes of the enemies of the Church in generall. And in that thou louest them they exercise thy beneficence, in giuing and in forgiuing, thy beneuolence. For as he Quid. lib. 2. de Trist. said of him whom he had offended:

Si non peccassem, quid tu concedere posses?

Materiam veniae sors tibi nostra dedit.

So art thou to loue them, because in doing wrong, they haue giuē thee matter of remitting: yea as Lib. 8. Ethie. cap. 1. Aristotle truly said, that as friends were needfull to our earthly blessednes: as namely both [...], for custodie of our goods to ayde vs against theeues or robbers: and [...], for the vse of our bountifulnesse and liberalitie: so are foes as truly necessarie to our heauenly happinesse, both [...], to keepe vs (as the [Page 158] Psalmist speakes) from the great offence, and deterre vs like those thornes, ( Hos. 2.) from the paths of impietie, and [...], for the vse also and trafficke of our loue, of whose bellies (as one speaketh) we may make bagges as we are commanded, Luk. 12. 33. to lay vp treasure in heauen, where neither theeues breake through nor steale. For touching this custodie, as Lib. 5. Hexa. cap. 8. Ambrose reports of the Oister, that while she is tossed by the Crabbe in the waues of the sea, she so claspeth her shell from her foe, that then she is least in daunger of deuouring: but when without feare of her foe she layeth open her selfe to the Sunne on the shore, then comes the Crab, and putting a stone betweene the lippes of her shell, thrusts in safely the cleyes and pickes out her fish. Euen so while we are tossed to and fro like those faithfull ones, Heb. 10. 33. by crabbed men and regredient back-sliders, they make vs in their storme pull our cloake and roabe of righteousnesse neare vnto vs, and walke warily to them that are without, lest like Cham seeing our nakednesse, they sport at our priuie faultes. And if we be not in perils of these waters, or with 2. Cor. 11 26. Paul in perils among false brethren, if without feare of a foe and suspitiō of the Crab; we thē lay open our nakednesse in the Sun-shine of friendship and prosperity, and giue occasion to the aduersaries to speake euill and feed on our inward corruption, who keepe themselues close and marke our steps, when they lay waite for our soule. And such Crabs that tossed Dauid, made him claspe his shell, and shut vp the doore of his lips, lest he should offend in his toung, while the vngodly his foes were in his sight, Psal. 39. 1. When some about Scipio with no small ioy auouched, that the commonwealth of Rome was now in safest state, sith they had vanquished the Carthaginians, and conquered the inhabitants of Pontus: No, Plut. lib. de cap. ex i [...]imic. v [...]lit. said wise Scipio, we are now in greater danger then we were before, because we haue left vs no enemies to stand in awe of and feare. So true was that saying of Ibid. Antisthenes, That a man rather needes deadly foes to deterre him from notorious faults, then honest friends to admonish him to vertue. So truly replyed Plut. libel. de mult [...]. amic. Chilo, one of the seuen Wise men of Greece, to one boasting, that he had not a foe: Then (saith he) thou hast not [Page 159] a friend. And therfore as Plutarch wrote a booke titled, De capienda ex inimi [...]is vtilitate; Of the good that comes by our enemies, and proued the title good: so made T [...] Chrysostome a whole sermon intitled, Diligamus etiam nos persequentes, Let vs loue euen our greatest enemies. Seeing as his brethrens great enmitie and dishonour brought Ioseph greatest amitie and honour, or as Telephus receiued cure from the rust of that speare wherewith Achilles wounded him, or as he that meant to smite Iason to death, opened but his dangerous impostume to his health: so an enemies tongue, which is as sharpe as a speare or a sword, doth but cure while it cutteth, and heale while it lanceth, and letteth vs bloud in the swelling veine of some vanitie: that we may confesse like him: vna eadémque manus vulnus opcm (que) tulit: The same hand that killeth, maketh aliue; that bringeth downe, raiseth vp, that maketh poore maketh rich, that bringeth low exalteth, and professe with Zachary in another sense, Luk. 1. 71. that we receiue (as the originall reades it) [...], health from our enemies, and good from the hands of all them that hate vs.

Which hearty loue of our foes, and dismission of displeasure, seeing it consisteth in the remission of their faults; and the giuing ouer of anger in the forgiuing of their wrongs: our Sauior from the parable of the mercilesse debter, straitly chargeth each one to forgiue from our hearts their trespasses seuenty times seuen times vnto our brethren, and that vnder this condition: If mine heauenly Father shall forgiue you your sinnes. Mat. 18. 35. Wherein, Hearty loue and reconcil [...] ment consisteth in forgiuing. whether we respect the condonation, not forbeare but forgiue: or the remitters not some, but each one: or the maner, not from the teeth, but our hearts: or the matter, not thoughts or words alone, but all their trespasses: or the times when, not vnto seuen times alone, but vnto seuenty times seuen times: or lastly, the partie to be pardoned, who is our brother: this key of knowledge should so vnlocke our sealed-vp affection, and set open our hearts, that, as the Corinths had in 2. Cor. [...]. [...] Pauls, our brethren should haue a large roome in our hearts. And first touching this act of 1. Condonatiō ▪ Forgiue. heartie loue in remitting, we must if our brother offend vs forgiue him, commaundeth Christ our Sauiour, Luk. 17. 3. 4. If he [Page 160] offend vs I say: for if man trespasse against man, it may be pardoned or iudged, saith old Ely: but if a man trespasse against the Lord, who will pleade for him? 1. Sam. 2. 25. Ioh. who can forgiue sinnes but God alone? Neuerthelesse if he offend thee, dimittend [...] habes potestatem imò necessitatem, Thou maist yea must (as Lib. 3. in Mat. 18. 15. Ierome speaketh) forgiue. For marke who said, forgiue, and to whom he said it, (saith Saint Serm. 3 1. d [...] verb. Apost. Austine) truth to his scholers, the chiefe pastour to his sheepe, the king to his souldiers, the Lord to his seruants, Christ to his Apostles, God to man, Height to wormes creeping below on the earth, who hath voluntarily bound himselfe with an obligation to forgiue vs, if we keepe the condition to forgiue our brethren, Mat. 6. 14. Neither is it negligently to be passed ouer, Lib 2. cap. 18. d [...] serm. Dom. in [...] (saith that Father) that of all those petitions which he taught vs to pray withall, ‘this onely of forgiuing he chiefly commends vnto vs; which because it is of greatest weight and importance, as Pharao his dreame was doubled, it is ingeminated twise together vnto vs, Mat. 6. 15. For in no other petition we so pray, as to bargaine and indent with God, but in this alone, Forgiue vs as we forgiue others. In which couenant, if we lye and forgiue not our brother, totius orationis nullus erit fructus, all the other petitions are made in vaine, and fruitlesse is the rest of the Lords prayer,’ seeing our sins are not forgiuen vnlesse we forgiue. In this August. hom. 40. de frat. charit. alone we make an indenture with God, and subscribe the condition with this prouiso, As we giue for them that trespasse against vs. Which Idem Euchir. ad L [...] cap. 73. if we performe, without all doubt verba sponsionis huius implentur, we keepe the condition of this obligation which is such, If ye forgiue men their trespasses. As if he had said: Ibid. serm. 31. d [...] verb. Apost. Thou man hast a debter, euen thy brother who hath offended thee, and I haue another debter, euen thy selfe, who hast grieuously offended me: that which thou doest to thine, will I do to mine, for so thou in thy prayer desirest me. If thou forgiuest, I do forgiue; if thou retainest, I retaine against thee, or rather thou against thy selfe. Idem serm. [...]2. de Temp. Forgiue therefore, ne dum fratri nega [...] misericordiam, tibi claudas patris indulgentiam: lest whilst thou denyest mercie, and shuttest vp thy hart frō thy brother, thou shut the gate of mercy with thy father. For there shall be iudgement, and that mercilesse [Page 161] too to him that sheweth no mercie, Iam. 2. 13. And indeed (deare Christian) [...] with what face canst thou say the Lords prayer? with what conscience canst thou aske the maker of heauen and earth forgiuenesse of then thousand talents, when thou doest, and hast not, nor wilt forgiue thy fellow seruant an hundred pence? thou I say, a worme crawling twixt heauen and earth? [...] Take heede lest thou heare of that iust Iudge, Phisition heale thy selfe: thou perswadest me to mercie, which thou thy selfe wilt not impart to thy brother: ‘thou intreatest me to haue patience, when thou wilt not heare thy brother intreating for his debt: thou intreatest me to blot out all my hand writing against thee, and yet thou suest thy brothers bill of offence: [...] debitor est in carcere, & tu in Oratorio: thy debter is in prison,’ and thou in the Church to aske forgiuenesse, thy prayer shall there be heard, I will forgiue thee as thou forgiuest him that trespasseth against thee. O foolish man, tibi contradicis in oratione, thou prayest against thy selfe, saith Serm 2 de [...] [...]r [...]m. Austine, Lord forgiue me my trespasses, as I, euen as I forgiue them that trespasse against me: but Lord thou knowest I forgiue not them that trespasse against me, therefore O Lord forgiue not me. Non pro te orationem facis, sed super te maledictionem inducis, saith Anastasius, thou prayest not for thy selfe, but bringest a curse vpon thy selfe. And therefore willeth our Sauiour when ye shall stand and pray, forgiue, Mark. 11. 25. least your prayer be turned into sinne, and pull downe a curse instead of a blessing. Forgiue thy neighbour (saith the Wiseman) the hurt that he hath done thee, so shall thy sinnes be forgiuen thee also when thou prayest. Should a man beare hatred against man, and desire forgiuenesse of the Lord? He will shew no mercie to a man which is like himselfe, and will he aske forgiuenesse of his owne sinnes? If he that is but flesh nourish hatred, and aske pardon of God: who will intreat for his sinnes? Remember the commandements: O remember the commaundements thou hast broken, so shalt thou not be rigorous against thy neighbour, consider diligently the couenant of the most high, and forgiue his ignorance, Eccles. 28. 2. to the 8. O remember the mercilesse debter, with what indignation his Lord did vpbraid him, Mat. 18. 32. O euill seruant, I forgaue thee all the debt, because thou prayedst me: [Page 162] oughtest not thou also to haue had pitie on thy fellow, euen as I had pitie and commiseration on thee? So his maister was wroth (yea more wroth with this not forgiuing of an hundred pence to his fellow, then for all his owne debt of ten thousand talents that he ought him) and deliuered him to the Ia [...]lors till he should pay all that was due. So likewise shal mine heauenly Father do vnto you, except ye forgiue each one to his brother their trespasses. Agree then with thine aduersarie quickly, while thou art in the way with him, lest remaining thine aduersarie, he deliuer thee to the Iudge, and the Iudge to the Sergeant, and the Sergeant cast thee into prison: verily I say vnto thee (saith Truth it selfe) thou shalt not come out thence, till thou hast paid the vttermost farthing of thy sinnes, Mat. 5. 25. But if thou forgiue, saith De v [...]rb. D [...]. cap 5. Austine, instead of a Iudge thou shalt sind a Father, for a Sergeant to arrest thee, an Angel to transport thee, and Paradise instead of the prison. Forgiue them that trespasse against thee, against thee a worme of the earth, though thou canst not forgiue them that trespasse against God. But alas saith Comment in Mat. 1 [...]. Ierome, we are contrariwise bountifull and free to forgiue iniuries and wrongs done against God, when in our owne wrongs we keepe hatred to the death. If our brother blaspheme God, & open his mouth against heauen, we quickly forgiue him: but if he curse or reuile, offend or harme vs, we say not like Saint 2. Cor. 2. 10. Paul, I forgiue him: we pray not with Stephen, Lord lay not this sinne to his charge: so farre short come we of the Saints, nay of the heathens in this most Christian dutie that euer was commaunded. We reade the Graecians had a sanctuarie and altar, whither they vsually went all to forgiue their mutuall wrongs, saith Fulgosus and Sabellicus. For at Athens (as [...] gerend. prae [...]ept. Plutarch reporteth) it was enacted a decree, obliuionis iniuriarum, of forgetting Iniuries: for when Thrasibulus had freed the citie of those thirtie tyrants, and restored it to peace, he made a law, that none should remember any iniuries past, which the Athenians called the Law of Obliuion. And we Tr [...] in [...] lib [...] [...]ap 5. ex S [...]. reade no lesse of the Emperor Aug. who though of a most tenacious & retentiue memorie▪ iniurias tamen cum primi [...] obliuisceretur, wold yet forget wrongs as soone as they were offered. O remember these, [Page 163] implacable Christian, & be ashamed▪ yea for euer confounded for thy euerlasting malice. These were but Ephes. [...]. [...]. Gentils in the flesh, & at this time without Christ to instruct them, Loue your enemies Mat. 5. 44. These were alients from the common wealth of Israel▪ without that law to enforce them. Thou shalt not reuenge nor be mindfull of wrong, Leuit. 19. 18. These were but straungers from that couenant of promise: [...]ye forgiue men, your heauenly Father will forgiue you, Mat. 6. 14. These had no hope of that reward in long-suffering. Blessed are you when men rebuke you, and persecute you, and say all manner of euill against you falsly, for great is your reward in heauen, Mat. 5. 1 [...]. [...]hese were without God in the world, without his spirit to direct, and without his grace to restraine them. And these hauing not the law, and doing by nature the things of the law, yet shal iudge thee which by the letter of the law▪ and spirit of the Gospell, art a transgressor of both law and Gospell, Rom. 2. 27. Shall not these iudge vs? shall they not iudge vs Ch [...]istians, who haue the law to threaten our hatred with iudgement, and a Gospell to till on our loue with sweet promises of mercie? If none of these could, yet should we for his sake forgiue our brother: who (as [...]lut. [...]. Ag [...] silaus wrote to one for Nicias: si insons est, dimitte: sin vero, mei causa dimitte, omninò autem dimitte) hath himselfe written to vs many letters for our brother, desiring vs, R [...]mit one another if any haue a quarrell: but if not, yet euen as I [...] Christ remitted you: in any wise, euen so do ye. Col. 3. 13. 2. R [...]m [...]

Each one. For his Apost. here sets vp a Siquis for loue that is lost, & scarce to be found on the earth: Si quis, if any, Gentleman, or other, high or low, rich or poore, hath sound his brother offending, God the owner requests him to restore him to him againe with the spirit of meekenesse that forgiueth all offences. Thou must take on thee this his yoke of vnitie which is so easie to be caried by two, and his burthen of loue which is so light for euery one to beare, Mat. 11. 30. We reade in the law, that for the building of the tabernacle, God by Moses imposed a tribute on the people of Israel, which should not exceede halfe a Shekel, e Vide [...] Mat. 17. 24. & ali [...]s. Exod, 30. 13. which was but 10. pence, as our English Translators esteeme and value it, Mat. 17. 27. which taske was of [Page 164] Gods purpose exacted so litle, that the poore might be able to contribute as well as the rich, vers. 15. And there is come a commaundement from Augustus the Emperour of heauen and earth, that each one should forgiue if any be wronged, and al the world be taxed with a subsidie of loue, which if it consisted like that ten penny-tribute in donando, in giuing onely, many rich men of their superfluitie might cast in much: but seeing it is condonando giuen in forgiuing, the poore widow with the loue of God and neighbour, as with two mites may cast in more then they all, and say like Act. 3. 6. Peter, Siluer and gold haue I none, but such as I haue I giue and forgiue thee. In all other good works some one sometime may pretend some colorable excuse, saith Serm. 61. de Temp. Austine, but for loue none can excuse himselfe. ‘Some bodie may say vnto me, I cannot fast, but can he say truly, I cannot loue? he may say, for my stomackes sake and owne infirmitie, I cannot abstaine from wine or flesh-meate, but can he iustly say, I cannot loue? Some man may say, I cannot keepe my virginitie, he may say he cannot sell all his goods and giue them to the poore, but can he say truly, I cannot loue and forgiue them that trespasse against me? Let no man deceiue himselfe (beloued brethren) for God is not mocked, nor deceiueth any: for though there be many good workes, which through humane infirmitie we cannot corporally performe, it is too abhominable and a filthy excuse, that in this worke of the mind, either the lame, or the deafe, or maimed should for its wearisomnesse make excuse. For in this worke of loue, neither the feet labour in running, nor the eyes with seeing, nor the eares with hearing, nor the hands in working. It is not said vnto vs, go ye to the East and seeke charitie, saile to the West and ye shal find loue, it is engrauen in our heart by that lawe of nature, Do as ye would be done to, Luk. 6. 13. Whosoeuer thou art, this commandement of loue which he commaundeth thee this day, is not hid from thee, neither is it far off (as Deut. 30. 11. 12. Moses speaketh.)’ It is not in heauen that thou shouldest say, who shal go for vs to heauen, and bring it to vs, that we may do it? Neither is it beyond the sea, that thou shouldest say, Who shall go ouer the sea for vs, and bring it vs, and cause vs to heare it, that we may doe it? But loue is [Page 165] very neare vnto thee, euen in thy mouth and in thine heart, to giue it in forgiuing each one his brother. Some man may say (saith Ser de Ma [...]yr. Leo) I cannot watch, I cannot fast, I cannot giue all to the poore, I cannot liue single: but can he say, I cannot loue? It may be (saith H [...]l. 6. [...]d Ma [...]. 5. 44 V [...]de tom 6. [...]b [...]a A [...]hmant [...] 17. & ser. 59. d [...] [...]p. Austine) that sometime thou hast not gold and siluer, apparell or corne, wine or oile in thine house to giue to the poore; but what shadow of excuse canst thou pretend, that thou hast not a penniworth of charitie, a wedding garment of loue, a graine of mustard-seed of amitie, a drop of dilection, and ointment of loue in thy coffer, and wardrobe, and garner, and chalice, and boxe of thy heart? No, no, this is the tribute of loue, wherewith all the world is taxed, and all may go to be taxed, euery man to his owne citie. It is an easie offering alwayes at hand or at heart, that with Isaac thou needst not aske but where is the Lambe for the oblation? It is within, which thou maist easily offer, as of that which cost thee nothing, In forgiuing each one

From the heart. For because man oftē forgiues with his mouth [...]. manne [...] [...] from [...]. propter homines, as H [...]d [...] rat: Dom. Austine noteth, and keepes hatred in his hart propter daemones, and Ierom lib. 3 an Math 18. 35. can say of his brother, He knowes I beare him no euill will, I will leaue him to God his Iudge, I haue for my part forgiuen him (for Bu [...]r enarra. in Math. 18. 35. thus we wold often seeme to pardon our brother, when we scarce from our hart forgiue him, that we loue him as before, yea Tom. 1. ad ep [...] Castor. say in the Lords prayer Forgiue as we forgiue, animo discrepante cum verbis, oratione dissidente cum factis as Ierome noteth) therefore Christ (saith that Father) taking away all hypocrisie and colour of fained peace, commandeth to forgiue from our hearts. And that, if not from his precept, yet after Gods example, Qui remittit ex corde (as Musculus on these words obserueth) Who so forgiueth men from his heart, that he Ier. 31. 24. remembreth their trespasses no more, but Micha 7. 19 casteth them into the bottome of the sea, and imputeth them not vnto them, but couereth al their offences, Psalme 32. 1. Which most motiue example of his Father, his Apostle vrgeth as the strongest inducement, Ephes. 4. 32. Be ye tender hearted, forgiuing one another. But how? [...], euen as God forgiues you. And if this loue of God shed abroade in our hearts, and Mathew 3. 11 fire of the spirit, like that [Page 166] purifying flame in the Numb. 31. 23. law, cannot burne out all our drosse of malice till it be pure, and take away all our tinne of hatred from the heart, certainly it argueth we remaine full (like those wicked. Gentils Rom. 1. 29.) of all vnrighteousnesse, wickednesse, maliciousnesse, full of enuie, murder and debate, and poisonous affections of the heart. For as we reade of Germanicus Caligula his father, that when according to the Suet. [...]n Tyber. cap. 75. vide comens Beroald. custome of the Romanes (who burned their Emperors bodies and other, least being interred in forrame wars the enemie should dig them vp) though his bodie was consumed in the fire, yet his heart could not [...]e prierced by the flame, but lay vnburned among his bones, because being opened it was found full of poison, whose nature is such, that dipt in poison it resisteth all fire, as Suet. in Calig. cap 1. Tranquillus and Li. 11. nat. hist. cap. 37. Plinie both obserue: euen so, and more then so, if this fire of Gods spirit, That he forgiueth vs from his heart, kindle only our tongues and hands, to loue our enemies in word and worke alone, and inflame not our hearts also to loue them in truth, 1. Iohn 3. 18. it tels the searcher of the heart, that yet for all this our heart is wicked and deceitfully malicious aboue all things, and (as Iames 3. 8. Iames speaketh of as little a member) full of deadly poison. And though this stonie heart cannot be burned with this fire, but lieth buried in the whited tombe of the body; though this whited tombes rottennesse and ranc or appeare not to flesh and blood, and men that go ouer it perceiue not (for it is wicked and deceitfull aboue all things, who can know it? Ier. 17. 9.) yet he who onely knoweth the hearts of all the children of men, 1. Kings 8. 39. Iob 10. 4. hauing not carnall eyes, nor seeing as man seeth, 1 Sam. 16. 7. looketh not like man on the outward appearance, but beholdeth the heart, yea so searcheth the heart and trieth the reines; he I say, who (as Ierome speaketh) is all eye, when he seeth the hearts hypocrisie, and all hand when he punisheth that double iniquitie, beholding the painted sepulcher within full of all rottennesse and filthinesse, will giue it according to its wayes and most secret pathes, Ier. 17. 10. It was a precept of amitie (but in deed the bane of heartie and true loue) giuen by an [...]urip. in Hyppolit. heathen, that loue should be mediocris, indifferent and meane, dwelling in teeth, Intendere vt possis facile aut remittere, that being but [Page 167] luke-warme betweene hot and cold, thou maist spue it out vpon occasion. And it was a prescript for friendship fathered on Cuer. lib de an [...]t. Bias, Ama tanquam osurus, loue but a litle, that thou maist loath when thou list, and haue thine affection at commaund, as the Chamaelion her colour. The former euen [...] Plutarch could correct, Let vs practise this precept, my friend Euripides (saith he) in enmitie not in amitie, and commaund our broyles and contentions that they be mediocres, in meane and moderacion, neither go further then the teeth to diue into the heart, Intendere vt possis facilè remittere, that leauing out this aut thou maist easily intend to remit them. And Scipio checking the latter, could neuer be perswaded that Bias one of the seuen wisemen of Greece should speake so wickedly, but rather some ambitious statist, or false hearted politician, who like the weatherco [...]k would turne with the wind for aduantage, and swimme with the tide of prosperitie till it begin to ebbe. For certainly, as womans affection is commonly so plaine without hypocrisie, that Vel te ardenter amat, vel te capitaliter odit, as the Ma [...]t. [...] Poet speaketh. Her loue is either passing admirable, 2. Sam. 1. 26. or her hatred and malice greatest, Eccles. 25. 14. 15. 17. so he that commaundeth loue without faining and from a pure heart without malice, and feruently without mediocritie, 1. Pet. 1. 22. wil [...]ue this lukewarme loue out of his mouth, and wisheth it were either hot or cold, Apoc. 3. 15. 16. He hath prescribed you a better luke-warme loue, Loue your enemies from the heart, Luke 6. 35. and so loue them, that ye forgiue each one from your hearts

Their trespasses. Forgiue (saith Christ) si quid, if ye haue any 4. matter what: All their trespasses. thing against any man, Guaah. homil. 95. in Math 6. Mark 11. 25. any thing that offendeth, word or deed, small or great, heauy or light, saith an Homelist. Any thing about the goods of the body, If a man smite you on the face, if a man bring you into bondage, yea if a man deuoure you. Any thing about the goods of the mind, If a man exalt himselfe aboue you: or of the goods of prosperity, If he take your goods, 2. Cor. 11. that as certaine beasts of good concoction and sound health, digest Serpents and Scorpions, yea stones themselues, calore spiritus, through the heate of their spirits and stomacke, as I [...]th de cap ex [...]c. vtd [...]t. Plutarch noteth: so our stomackes through zeale of the spirit, [Page 180] broke with Math. 23. 33. Christ a generation of vipers, and with his Marke 16. Disciples meeting with Serpents and Scorpions, feele no harme, yea with Act. 7. 60. Stephen, Acts 14. 19. 2. Corinth. 11. Paul and 2. Sam 16. 6 Dauid digest euen stones, through feruent loue which endureth all things, 1. Cor. 13. that our loue to our brethren like our mothers loue to her spouse, Cantic. 8. be strong as death, which conquereth all things, cruell as the graue, which deuoureth al things, whose fiery coles and flame of God much water cannot quench, nor the floods drowne it: that triumphing ouer all offences, we may challenge all kind of iniuries with Saint Rom. 8. 35. Paul: What shall separate vs from loue? shal tribulation of them that trouble vs, or anguish of them that grieue vs, or persecution of them that hate vs, or famine of them that starue vs, or nakednesse of them that strippe vs, or sword of them that smite vs? No, in all these things we are more then conquerors, and are perswaded that death of our friends, nor life of our foes, nor Angels of men, nor principalities of diuels, nor powers of darknesse, nor things present that we suffer, nor things to come that we endure, nor height of enuie, nor depth of malice, nor any other creature of offence shall be able to separate vs from the loue of God and our neighbor, commanded by Christ Iesus our Lord. ‘But alas it is most lamentable (complaineth Ser. 168. d [...] Temp. Austine vpon these words) that whereas these Saints could not with torments be separated frō loue, nos otiosis fabulis, we often with idle words of a foe are deuided from charitie, and eftsoones with the least detraction and reuile of euery silly wretch, we so relinguish loue, that not onely many dayes, but euen moneths and yeares too perhaps we will not speake to him, nor come to his house to eate of his bread. Perchance thou repliest, Mine enemie hath made me sustaine so great losses, and done so much wrong, that I cannot in reason forgiue him. O wretch, doest thou marke how greatly man hath trespassed against thee, and doest thou not consider how grieuously thou hast sinned against God? If thou search and sift thy conscience truly, thou hast without satisfaction committed greater sinnes against God then man hath done against thee: and with what face askest thou the forgiuenesse of much, who wilt not forgiue a little?’ O remember what no comparison there is betweene pence and talents, [Page 169] an hundred and ten thousand, sinne how great against God, and offence how little against man: this is not worthy to name on the same day with that; and therefore though Dauid had offended Bath-sheba and Vriah, 2. Sam. 11. yet only for offending against God, cried he out at his repentance: Against thee, against thee only haue I sinned and done this euil in thy sight, Psa. 51. Remember how farre thou seruant art inferior to thy Lord, who yet bids thee forgiue as he forgiueth thee, Eph. 4. 32. as he forgiueth all thy sin, and healeth all thine infirmities, Psal. 103. Rom. 5. 12. 14. actuall as originall, Rom. 6. 12. raigning as seruile, 1. Corint. 6 18 externall as internall, of the 2. Cor. 7 1. bodie as of the spirit, 1. Tim. 5. 20. publike as priuate, Verse 24. 25. open as secret, of Iames 2. 9. 10 commission as omission, of ^y infirmitie as Gal. 6. 1. ignorance, wicked deeds Acts 3 17. as idle words; the breach of the Mat. 22. great as lesse commaundement, Esai 1. 18. cartropes as cords, of iniquitie as vanitie, Math. 5 21 22 killing as anger, Verse 28 27 adulterie as lust, Verse 33. 34. forswearing as swearing, Verse 38. 39. reuenge as resistance, Verse 43. [...]4. hating as not louing, talents as pence, ten thousand as an hundred, the beame as the mote, and the worke of thy bodie as the thought of thy mind. Euery sinne he forgiueth vnto men, Math. 12. 31. saue onely that sinne of sinnes against the holy Ghost, verse 32. which is impossible to be forgiuen, because these cannot possibly repent, Hebr. 6. 6. And if God thus forgiue thee all the debt, oughtest not thou to haue like pittie on thy fellow seruant, euen as the Lord hath on thee? O remember the mercilesse debter, Math. 18. whom when his Lord had forgiuen ten thousand talents of sinnes, he would not forgiue his fellow an hundred pence of offences. See how his master weigheth him in the ballance to aggrauate Io Ferus. come. in Mat. 18 lib. 3 & [...]etan idem euery circumstance of his vnthanfulnesse; first vnthankfull, when his Lords remission was yet in his eare, and that seruant departed k Chrys. n [...]m. 62 in Mat. 18. to his debter. 2. he vseth so hardly not a stranger, but found out one of his fellowes. 3. not for any great summe, for he ought him but an hundred pence. 4. he exacteth the debt not with words alone, but layd hands on him and tooke him by the throate. 5. though his Lord forbare him in patience, yet he wold not spare his fellow an houre, Pay me that thou owest. 6. though his Lord heard his intreatie, he would not be intreated of his fellow, who fell downe at his feete and besought him, and he would not. 7. he wold [Page 170] not be moued with that very prayer of his fellow, wherewith he wrung pittie from his master, Appease thine anger toward me and I will pay thee all; 8. so soone as his fellow craued respite, he cast him into prison till he should pay the debt. But what? doth he scape thus the hand of his Lord? No, no, then his maister called him, and vpbraideth his monstrous ingratitude: O euil seruant, I forgaue thee all the debt because thou prayedst me, Oughtest not thou also to haue had pittie on thy fellow, euen as I had of thee? And see his eternal punishment. So his master was wroth, (we reade not he was so for his owne debt, saith Chrysostome, nor gaue him this terme of euill seruant) and deliuered him to the [...]ayler till he should pay all that was due to him. Not that he exacted the debt of those talents which before he had forgiuen him (as our aduersaries hence collecting, after iustification and forgiuenes their final fal, peruert this scripture to their owne destruction. No parables (as noteth Sap [...]as dixi non ad verbum exponen [...]esse parabolas, ne mulia sequatur absurda, homil. 48. in Mat. 13. & non oportet cū [...]tacuriosè in parabolis scrutars, nec nimi [...] in singulis verbu cura perangi, s [...]d quum quid per parabolam intendie, didicerimus ande v [...]litate colleēda nihil est vlterius anxio conatu i [...] [...]stigādū Chrys. hom. 65. in Mat. 20. Chrysostome) must not be racked beyond their intent and meaning. And the Papists by pressing them too hard, straine out of these teates blood in stead of sincere milke; as when they get this parable by the end, they ring it so deepe, that they turne the clapper (as one Greenb. [...]a 48 tra [...]t. minister. speaketh) but the Lord casts this euill seruant into hell, for the debt of Hug & la [...]s. in h [...]rc locum ingratitude and vnmercifulnesse to his fellow, which was as great by equall proportion as the benefite of forgiuenesse which he had before receiued, seeing to whom much is forgiuen, he should loue as much, Luke 7. and to whom much is giuen, of him shall be no lesse required. And our Sauiour in the end of all giueth vs the kernell of this nut and the spirit of his letter: So likewise (saith he) shall mine heauenly Father do vnto you, except ye forgiue from your hearts each one to his brother their trespasses whatsoeuer. This parable is the glasse, wherein al may behold their face, what maner of ones they are. But as Stella spake of that of the vniust Iudge, Luk. 18. so may I wish of this parable of the mercilesse seruant, Math. 18. Serui parabolam vtinam nos non faceremus historiam, would God this parable of the seruant we made not an historie: Ʋtinaem nunc esset parabola, & non pro historia posset recenseri, would God it were now but a parable, and might not be related for a storie. But I feare from the proposition [Page 171] I may assume with Saint 1. Cor 6. 11. Paul, Such are some of you: and particularize with 2. Sam. 12. Nathan to many one in particular: Thou art the man, who hope rem [...]ssion of talents from their Lord, and will not forgiue pence to their brethren. Or if when their Sunne is going downe, they forgiue all before men at the houre of their death, yet remittunt culpam non poenam as one speaketh, they say, I forgiue all, & in this will and testament, Lauat. in Ezec. 35. 5. Odia & inimicitias quasi per manus liberis suis tradunt: They bequeath their hatred and malice by tradition to the handes of their sonnes, and make them haeredes paterni odij, as noteth Lib. de irae cap. 34. Seneca, heires of their fathers hatred: paralel with the children of Esau, Obadiah 1. which remembring the old quarrell of their Grandfire Esau with Iacob for the blessing, as heires of his malice, caryed a perpetuall hatred against the children of Israell, Ezechiel 35. vers. 5. Amos 1. vers. 11. and cryed in the day of Hierusalem, downe with it, downe with it, euen to the ground, Psalm. 137. Thus were they mindfull of their fore-father his enmitie, quasi haereditate quadam retinuissent odium aduersus Israelem, saith Lauater, as if with his substance he had bequeathed his perpetual malice in his wil, and left the rest of his hatred for his babes.

These men may be ashamed (saith Lib 15 Epist. 95. Seneca) not onely warring and iarring in their life, but euen committing it to their children, quasi haereditaria successi [...]ne, as it were by haereditarie succession, sith we see not the most sauage beasts deale so cruelly one with another. I wish these Esaus at their death, which haue learned that popish remission of the guilt, and not the punishment of great offences, would learne if not of bruite beasts whom they scorne, yet of the Almightie himselfe, who remitteth not onely the guilt in him whom he made sinne for vs, 2. Cor. 5. 21. but also the punishment through him, on whom he laid the chastisement of our peace, and the iniquitie of vs all, Esa. 53. at least for shame let them learne of Plut. Apoth. & AElian. var. hist. Phocion the Athenian, who being asked at his vniust execution by a friend, whether he would any thing to his sonne at home, Nothing (quoth he) but that he neuer stomacke the Athenians after my death for these wrongs. Neither let them draw curtaines ouer their bed-rid enmitie, because Dauid forgaue Shimei his cursing, 2. Sam. 19. [Page 172] and yet at his death left it Salomon in his will to kill him for his curses, 1. King. 2. For though Dauid at his comming to the crowne (as our gracious king at his ingresse of this kingdome) in his princely mercie, not willing to begin his raigne with bloud, pardoned railing Shimei, as In 2. Sam. 19. Martyr obserueth: yet onely promised he him, he should not die then, nor for that onely fault, nor at all by his hands, as the learned Lyra, Hugo & lun. in 2. Sam. 19. interpret. And whereas the iniurie to Dauid was double (as one Hugo Card. ibid. noteth:) priuate to him as a man, and publike to him as a king: the former (according to the law, Thou shalt not auenge nor be mindfull of wrong against the children of thy people, Leuit. 19.) he then wholly and freely forgaue: whereas the other in the loue of iustice, he willed Salomon to requite, saith Quast 18 & 19 in 1. R [...]g. 2 Abulensis: yet so, that albeit he seeme to mention Shimei reuiling, as a cause motiue of reuenge, yet chargeth he not Salomon to kill him for that alone, but when he takes him tripping in another offence, he shall then pay him home for both. For thou art a wise man (saith he to his sonne) and knowest what thou oughtest to do vnto him, 1. Ki. 2. Wherefore let none by this example, forgiuing the fault to his foe, thinke by his sonne he may prosecute the offence. A parable (saith Salomon) in the mouth of a foole, is like a thorne in the hand of a drunkard, wherewith he pricketh himselfe, Prou. 26. 9. And this is to wrest the Scripture, or (to vse Saint 2. Pet. 3. 18. Peters word) to make it [...]. looke a squint to their owne destruction. And indeed it is lamentable to behold, how wilfull children execute the last will of their malicious parents to reuenge: and like those hostile beasts in Lib. de mirab. mun. ls. Albertus, which being at deadly enmity in time of their life; partes eorum & pili, their parts and haire are enemies after their death. Or as ' Plutarch reports of Eagles and Dragons, Crowes and Owles, the Libbard and Linnet, whose c Lib. d [...] inuid. & ol [...]. enmitie while they liued, makes their bloud after death at such strife, that it can neuer agree or be ioyned together in one vessell. But let vs learne (beloued) of the liuing God, at our death to leaue peace to our children, the best legacie of our will, and remit all though greatest offences, and thereof both the guilt and punishment before we die, to forgiue each one from our hearts all trespasses

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Ʋnto seuenty times seuen times. For it may be thou replyest, 5. Time when, Alwaies. (saith L [...]b. [...]e constit. vi [...]. & v [...]t. c. 9. Austine) he hath offered me so many wrongs, and offended so often, that I am wearie with bearing and forbearing reuenge. And indeed we which are debters of loue to many, say like him, who is debter to no man, in the first of Amos: For three offences of Edom, and for foure I will not turne to it, because he did pursue his brother with the sword, and did cast off all pittie, and his anger spoiled him euermore, and his wrath watched him alway, and remembred not the brotherly couenant: for three offences and for foure, I will not turne to it. This is the manner of mankind, and therefore euen Peter himselfe asked his Lord to set downe some definite number of forgiuing, Mat. 18. 21. Maister, how oft shall my brother trespasse against me, & I shall forgiue him? Vnto seuen times? The worlds custome is to forgiue but once or twice, or three times at the most, and therefore Peter thought himselfe very liberall, saith Homil. 6 [...]. in Mat. 18. Chrysostome, if he went so farre beyond worldlings, as seuen times to forgiue. What, vnto seuen times Lord? Indeed the number of seuen is wont in Scripture to import an vniuersalitie of all, saith venerable Ser. & Post. 1 Do quadrag. tom. 7. Bede, as all time is limited by seuen daies, and all vice by seuen euill spirits, Mat. 12. 45. as with Chrysostome Ansclmus doth obserue. Neuerthelesse because the number of sixe seemes to be a number of worke and labour, and seuen a number of rest: therefore Peter vnderstanding this, saith Tract. [...]. in Mat. 18. Origen, thought in sixt times, as in sixe dayes he might finish his worke of forgiuenesse, and rest the seuenth time from all his labour. Wherefore Christ his Lord and maister scoreth vp a greater number of remission: I say not to thee, vnto seuen times, but vnto seuenty times seuen times: alluding (saith Hilarie) to that number of Caine and Lamechs punishment, Gen. 4. 24. If Caine shall be auenged seuen times, truly Lamech seuenty times seuen times: that as their auengement and requitalll was by this imported infinite: so his forgiuenesse hereby should not be lesse finite. For this is a number finite put for an infinite, saith Chrysostome, as if he had said: Wilt thou know how often, Peter? doest thou tell me of seuen times, man? I tell thee vnto seuentie times seuen times: in Chrysost. ibid. which number yet is no bound [Page 174] nor limitation, but seuen times, ⁱ that is, semper, alwaies, or seuen dayes in a weeke, yea seuen times in a day saith our Sauior, Luk. 17. 4. or toties quoties, as with Dionys. Carthus. in hunc l [...]cum. others Ser. 15. de verb D [...]m. in Mat. Austine doth expound it: and by this is meant a toties quoties of forgiuenesse, as that number seuen is vsed, Prou. 24. 16. This infinite number our Sauiour there setteth downe to condemne the mercilesse debter, Mat. 18. who (it seemes) standing vpon the number, would not forgiue his fellow, because he had runne so long on his score, that the debt was now growne to an hundred pence, Howbeit, let vs be followers of God as deare children, who forgiueth not onely talents and great sinnes, but euen tenne thousand, that is, all sinnes committed (saith Ibid. Austine) against the ten commaundements. Let vs (I say) be mercifull as our heauenly Father is mercifull, who when he had often deliuered the Iewes from the Egyptians, and from the Amorites, and from the Ammonites, and from the Philistines, and from the Zidonians, and from the Amalekites, and from the Moabites, & pardoned them often vpon the promise of amendement, Iudg. 10. 11. though when after breach of their couenant, they cryed againe for further pardon, he answered: I haue done it so often, and still ye offend, wherefore I will deliuer you no more, vers. 13. yet for all this when they cryed, We pray thee onely deliuer vs this day, and saue vs this once: he heard their complaint, and pittying them according to the multitude of his mercies, deliuered them againe. Wherefore as when 2. Reg. 5. 13. Naaman the Syrian thought much to wash so oft as seuen times in Iordan, that his leprosie might be cleansed: Father (said his seruants) if the Prophet had commaunded thee a great thing, wouldest thou not haue done it? how much rather then, sith he saith, Wash seuen times and be cleansed. So seeing not a Prophet, but that Prophet Christ Iesus, hath commaunded vs no great thing, but onely seuen or seuentie times seuen times to forgiue, that our sinnes may be forgiuen and cleansed, Mat. 6. vers. 14. who is he that will not take the paines to forgiue each one from his heart all trespasses, seuenty times seuen times [...] Person whō, Our Brother.

To his brother? who is not a straunger from God, or an alient from the commonwealth of Israel, but of the houshold [Page 175] of faith, and of that family so neare as our brother. He might haue said, Forgiue thy fellow seruant: but becau [...]e the [...] 95. [...] Mat [...] title moued not the mercilesse debter, he calleth him our brother, to put vs in mind, that as we are Gods seruants by condition of life, so brethren among our selues by vnitie of affection. For as that Bern [...]r 2. [...] res [...]. [...]. Father before mentioned, considering himselfe that he might be tempted, compassionately said of the fall of his brother, Ille hodie, & ego [...]ras, he hath offended me to day, and I shall offend him it may be to morrow. He that shall thus, when like the hypocrite ( Math. 7.) he hath seene extra mittendo, the mote in his brothers eye, shall thus (I say) reflecting his eyes into himselfe, and behold intramittendo, the beame in his owne: Ne is non magno vitiorum in alys odio indulserit, seipsum venia plurima indigere sentiens, saith [...] Plutarch, he will surely restore his slipping brother with the spirit of meeknesse, considering himselfe that he may so be tempted, Galat. 6. 1. and will professe like Hora [...]. de arte Po [...]t. him, mutuall need of forgiuenesse, ‘— hanc veniam petimus (que) damus (que) vicissim.’ I must forgiue my brother his trespasses, euen as he must do me when I trespasse against him. For peccabis & tu illi cras qui tibi hodie peccauit, saith Chrys. s [...]r. 13 [...] one, perchance thou shalt offend him to morrow, who hath offended thee to day, Et erit tibi iudex qui erat ante tibi reus, and he shall be then thy iudge, who before was guiltie vnto thee, and shall restore thee pardon if to him thou gauest it, or if thou didst not, either denie it thee, or by giuing it, make thee more guiltie before God. And this is indeed the debt which still we must pay, Rom. 13. and yet still owe it our brother; because though to day we discharge it, to morrow comes a fresh charge of loue (saith Lyra) whose cōmandement is therfore called new, Iohn 13. because though to day it be kept, yet to morrow is it so new as if before it had not bene heard. I alwayes (saith Epi 63. ad C [...]l. Austine) owe this debt to my brother, which only being payd, alwayes still keeps vs in debt. Neither by paying is it lost, but multiplied thereby; and like the widowes oile, by bestowing, more increased. ‘Yea Aug. ser. 205. de Temp▪ as the poore widdow hauing nothing to satisfie her creditors but a cruse of oyle, was hid by Elisaeus to borrow vessels of her neighbours, which [Page 176] she filled with oyle and payed all the debt, 2. Kings 4. so the Church or Christian soule (saith that Father) hauing nothing to pay her debt of offences, not shillings, but a little oyle of loue, is commaunded by our Sauiour to borrow vessels of her neighbours, which filling vp with oyle she may satisfie her creditors. While her oyle decreased, her debt it increased, and while the oile was augmented, the debt it diminished. While she kept it in her cruse, it suffi [...]ed not her selfe, nor was able to pay the debt till shee borrowed vessels of her neighbours.’ Wherefore seeing euery brother may like that seruant Math. 18. say to his fellow, Pay me that thou owest: let vs owe nothing to any man, but to loue one another. Yea if we want vessels for increasing of this oyle, let vs borrow them of our neighbours, and poure it into them out of the cruse of our heart. And if thou art willing and not able to giue it, if thy soule like the poore widdow crie, The creditor is come and thine hand-maid hath nothing to pay: he that made thee willing (saith E [...]arr. in Psal 33. & Psal. 36. Austine) to promise, will also make thee able to pay that debt, which is loue, not in word and tongue onely, but in deed and in truth, and the act of Christes commission here spoken of so much, Be reconciled in word, in worke and in will.

Which triple reconcilement of two, seeing it must be by a The 2. part of the commissiō: third (as the [...] est per 3. a [...]quē mediatorem ad amicitiam & v [...] duci. Bud [...]n coment. b [...]g. Gr [...]. Step. Thesau. & Pha. word importeth) which must make them both [...]. one: behold here is a brother which is a mediator betweene them, to be their peace, to make of both one, to breake the stop of the partition wal, to preach peace to him that is farre off from agreement, and to him that is neare, that reconciling both to God in one bodie, he might make of twaine one new man, so making peace and slaying hatred thereby. Which dayes man seeing it was the peace-maker betweene Abraham and Lot, Gen. 13. and should haue set those two Iewes at one, Acts 7. Guill in Math 5. 24. therefore vseth Christ in this exhortation the name Brother, because it is most effectuall to perswade concord or vnitie, & that it is thy shame if either thou wilt not retaine, or canst not obtaine amity with thy brother. Wherefore as the interlinearie glosse on that of the Apostle, Let brotherly loue continue, Heb. 13. 1. doth fitly make this word the motiue of continuance in loue, [Page 177] because ye are brethren: so doth our Sauiour here make it the reason of reconcilement, and by the word brother admonisheth of keeping concord, and restoring it as [...] one obserueth. For indeed latet in hoc vno verbo argumentum, as another [...] speaketh in like case: the very name [...], brother (saith an [...] heathen) seemes by good reason to put vs in mind of loue and goodwill. And Sa [...]el lib 3. ex [...]tap. cap. [...] what affection men should carrie one toward another, the very name brother, whereby they are called, plainely declareth. Wherefore as Lib. 5. [...] Tully told his friend Metellus mentioning their agreement: Whereas you write of our reconcilement, I see not why you should call it reconcilement, sith we neuer fell out: so, strange may it seeme our Sauiour should write to a brother [...], be reconciled, and not rather [...], neuer fall out: seeing brother with the Hebrewes so much importeth vnitie, that they call a stocke or stone brother and sister, because it is vnited to another, Exod. 26. 3. Ezec. 1. 9. Howbeit seeing Sathan who made Esa. 50. [...]. separation betweene God and man, that the father was deuided against the sonne, and the sonne against the father: hath also made a diuision among men, that now the bonds of brotherhood are dissolued, and brother (as Christ prophesied) is deuided against brother, Mat. 10. as it was needfull for Paul to beseech the sonne, [...], be reconciled to God thy Father, 2. Cor. 5. so here necessarie for Christ to say to the brother, [...], be reconciled to thy brother: or (to paraphrase with the Glosse) be reconciled, because he is thy brother.

But as the Lawyer asked Christ of his neighbour, Luk. 10. thou wilt say vnto me: Who is then my brother? Saint Tem [...]. ad [...] He [...]uid. Ierome finds in the Scripture a foure-fold brother: First, naturall, as Iacob Gen. 2 [...] 30. and Esau in the old, Mat. 4. 21. Iames and Iohn in the new Testament, which are [...], and [...], borne of the same parents: as the Greeke [...] properly signifieth, which Scap. Steph. & [...] Linguists deriue either from [...] simul, and [...] vter, because they are couterini of the same wombe: or Macro [...]. lib. [...]. Satur. cap. 17. from the priuatiue [...]. and [...] vnus, that is, not one, because one cannot be called a brother, whence we call him brother in our tongue, as it were bred-other: But the Latine frater is more generall, which some [Page 178] thinke Ambros. calap dict. comes of the Atticke [...], which Eustathius on those words in Lib. 2. Iliad. Homer, [...], deriues from [...], and imports men, who [...], by any law of fellowship haue communitie among themselues, whether they be fellow-citizens, or fellowes in religion, or of the same familie, or of the same tribe, or at the same feast, or of the same bloud so neare linked, that each is frater quasi ferè alter, as A [...]l. Gel. lib. 13 cap. 10. Nigidius deduced it, a brother as if he were almost another. And therefore Ierome finds a second brother, namely, by nation, as all the Iewes are tearmed brethren, Deut. 15. 12. because within the land of Iurie ( vers. 7.) and all other stra [...]ngers and not brethren, vers. 3. because alients from the commonwealth of Israel.

Thirdly, is there a brother by consanguinitie, as all of one stocke and linage. So Lot, Abrahams nephew is tearmed his brother, Gen. 13. So Paul calleth the Iewes his brethren, though but kinsmen according to the flesh, Rom. 9. 3. and Christ is said to haue brethren, Luk. 8. 20. that is, as our English translation on the margent there rendreth it, kinsfolkes, or cousins, as Mat. 13. 55. Mar. 3. 31. & 6. 3. Ioh. 2. 12. 1. Cor. 9. 5. elsewhere it doth interpret.

From which place, although Heluidius and other Antimarites would inferre, Christ had naturall brethren, and staine so Maries virginitie, (who was a Virgin after child-birth, and a chast mother before mariage, as Tom. 3. apolo. prolib. aduers. lou [...]an. Ierome speaketh) yet was her wombe (as with Lib. 13. in E zec. 44. & loco [...]itat. him Austine Serm. 2. de Temp. & ser. 14. applies it) like the gate into the holiest of all, into which our high Priest onely entred, Eze. 44. 2. and said: This gate shall be shut and shall not be opened, and no man shall enter by it, because the Lord God of Israell hath entred by it, and it shall be shut. It appertaineth to the Prince, the Prince himselfe shall sit in it, he shall enter by the porch of that gate, and shall go out by the way of the same. And s Tom 3. fol 5. adu Hel. de perpet virgi [...]. beat [...] Mariae. Ierome there against Heluidius by many arguments proueth, she remained a perpetuall Virgin, as the Orthodoxall both Greeke and Latine Fathers Ignatius, Irenaeus, Origen, Basil, Ierome, Austine, Ambrose, Bernard, Chrysostome, Gregorie Nyssene, Epiphanius, Damascene and Theophilact, with Vide Georg. Soh. tom. 2 art. 3 de pers. & [...]ss [...]c. Cor [...]st [...], quaest. 3. de nat [...] moderne Writers affirme and confirme at large. No, her wombe (saith Lib. 4 in. Mat. 27. Ierome) [Page 179] was a tombe for Christs bodie, and new sepulcher wherein neuer man but he was laid. Vpon proofe of which point he produceth this distinction of brethren now in hand, and saith there is a fourth kind of brethren, spirituall by profession of one faith, whence all Christians by our Sauiour are tearmed brethren, Mat. 23. Neuerthelesse sith that 1. Ioh. 5. 7. three-one hath conioyned all persons in a triple-vnitie: naturall as men, ciuill as fellow-citizens, and spirituall as Christians (for he made all mankind of one bloud, as men; to dwell together on the face of the earth as cohabitants: to seeke him, as Christians, Act. 17. 26. 27. and in him as men we liue, moue vp and downe as fellow-citizens, and haue our spirituall being as Christians. I may semblably speake of this triple fraternitie: naturall, of brethren by birth and all men by bloud: ciuill, of societies: and spirituall, of Christian brethren.

And to begin reconcilement of naturall brethren, whose being 1. Brother. [...] was from two, leauing no lesse then father and mother to become one flesh for their coexistence, whose bed was one wombe for their infant growth, whose life and vital spirits were from one concord of contrarie qualities, and conspiring temper of elements in the hodie, whose diet and meate was one milke from the breasts of loue, yea whose hearts, tongues, and hands were from one heart, one tongue, and hands for their agreement in thought, word, and deed: this vnion is [...], saith Lib. 8 Eth [...]c. cap. 12. Aristotle, so naturall, that I may with the 1. Cor. 11. 15. Apostle send them to the schoole of nature, and aske them, nonne ipsa quidem natura hoc vos docet? Doth not nature it selfe teach you this thing? and grace should not need to learne them reconcilement. ‘For euen nature (as an Plut lib de frat. amor. Heathen noteth) to teach them loue reciprocall and mutuall ayde, hath put a booke into their hands, their owne bodie, in whose brotherly members, as in so many columes they may reade this borowed beneuolence, in whose fabricke and structure she hath made most parts double, germana & gemella, not onely brothers but twins, which are most necessarie in the whole, as hands, feet, eyes, eares, nostrels, and such couples of the bodie, signifying hereby that all these for mutuall helpe and not hurt are so diuided. To teach them (saith [Page 180] that Author) that she made also two brethren of one seed, not for disagreement and discord, but that being seuered they might helpe each other in distresse. Which bond of amitie if they breake, they are not vnlike the fingers of one hand, intangling, wringing against nature, and wresting one another, or like the two feet tripping and ouerthrowing each other.’ And therefore when X [...]ph lib. 2 de fa [...]t. & dict. Socrat. Socrates saw Chaerephon and Chaerecrates two iarring brothers, warring each with other: ‘Now (saith he) ye do as if the hands, which God created to helpe one the other, leauing this, should hinder and hurt one the other.’ Or as the feet which were framed to beare one anothers burthen, neglecting this, should supplant one the other, or as the eares which are coauditors of mutuall good, should waxe deafe to heare good one for the other, or as the eyes which like Caleb and Iosua are fellow-spies in this little land for the good of other, should not looke for either others helpe, but looke asquint at the good of the other. Were not this vnnaturall and great vnhappinesse in those members (saith Socrates) which should naturally helpe one another, whether in the hands, or feet, or eyes, or other parts which are produced [...]. double and by paires? How much more monstrous in two brethren, whose ayde may exceede the cooperation of hands, or the mutuall prouidence of eyes, or the coaudience of eares, or the supportance of the feete? Our Polyd. Virgil. lib. 8. hist. Aug. English Chronicle storieth, ‘that when king Edward the Confessor and Goodwin Earle of Kent were sItting at table together, Herald the Kings Cup-bearer the Earles sonne, did stumble so with one foote, that he was almost downe, but recouering himselfe with the other, he neither fell, nor shed the drinke. Wherat his father the Earle (obseruing that of Saint Paul, how these two 1. Cor. 12. 25. members had the same care one for the other, & that the one foot could not say to his fellow, I haue no need of thee) merily said, Nunc frater fratrem iuvit. Now one brother hath holpen another. At which word Brother (though spoken but in least) the King then calling to mind his brother Alfreds death whome the Earle had slaine, thence assumed the Apostles application, that one brother might helpe another: whereupon beholding Goodwin with a displeased countenance, answered, Sic mihi [Page 181] m [...]us frater auxilio esset si per te li [...] uisset, so might my brother Alfred haue also holpen me if thou hadst not bene.’ Thus could the Earle note in those twins of the body that lesson of Eccles. 4 9. Salomon, Two are better then one, for if they fall, the one will help vp his fellow. And the King (as if he had bene taught at his cup-bearers feet) applied from their mutuall supportance that following Verse 10. Woe against himselfe, but woe vnto him that is alone, for he falleth and there is not a second to lift him vp. For indeed one brother helping another is l [...]ke a defenced citie (as Sept Ier [...]m. vulg. [...] [...] ra & Hug [...] Card. some reade it) and their counsels like the barre of a pallace which is impregnable, Prou. 18. 19. and if one ouercome him, two shall stand against him, Eccles. 4. 12. so naturall is their vnitie, and strong their coadiuuance, which nature hath framed double for mutuall assistance. And therefore as nature their mother produced these her twins, (I meane the eyes) [...], double and by twoes, that they might helpe one the other: so did that naturall father send out his two sonnes, Iames and Iohn, [...], by twoes also to catch fish, because they were [...], brethren in the flesh, Math. 4. 21. And when their spirituall father called them to be fishers of men, he Mat. 10. 2. sent the same brethren foorth by two also, Marke 6. 7. And therefore by two (saith Ser 2 [...]e pur [...]f. Mar. gloss. Lyr [...] in Luc. 10. 1. Hugo in Mar. 6. 7. Ca [...]uin. Arat. Janson in id & Fer in Mat. 10. 1. vse exhorting Bernard with some other) that as yoke-fellowes they might beare one anothers burden.

And it were to be wished, that parents after their example would send out brothers into the world, as two feete to support one another through loue: howbeit themselues (as Georg. Rem [...]s specileg. in Prou. 18. 19. one iustly cōplaineth) for the most part offer occasions of iar, and sow the seed of contention among their children; either when in their last wils they make them vnequall in their grace, who are equal by nature, and making Reuben their eldest sonne, so the excellencie of their dignitie and excellencie of power, that they leaue not the rest of their substance for their other babes, who often thereby conspire against the eldest as Iaakobs sonnes did against the yongest; and resolue like them in the Gospell, This is the heire, come let vs kill him, and the inheritance shall be ours, Math. 21. 38. Or when like old Gen. [...]3. 2 [...]. Isaac, in their dimme eye-sight and iudgement they mistake their sonnes (though he rightly alone [Page 182] blessed where God onely loued, Malac. 1.) and bestowing the birth-right vpon the yonger, resolue with that irreuocable will, I haue blessed him in my will, and he shall be blessed: behold I haue made him Lord, and all his brethen haue I made his seruants, when the eldest crieth like Esau, I am also thy son, blesse me, euen me also my father. And this partiall affection causeth the elder to hate the yonger for stealing away the blessing; and resolue that when the dayes of mourning for his father shall come, he will be auenged of his brother.

A third occasion of filiall strife, is when their parents wil die without will, and departing intestate (as he speaketh) leaue all at randone, to catch that catch may. And this is indeed prouocare filios ad iram (as the Ephes. 6. 4. Apostle speaketh) to prouoke their children to anger and strife were they neuer so peaceable, yea to set them by the eares for their portions, like Ephraim against Manasses, Manasses against Ephraim, and both against Iuda.

A fourth cause of contention fathers beget in their sonnes, when dis-inheriting filios irae, the sonnes of their wrath, they adopt aliants to be coheires in their inheritance. A law indeede which Ephialtes (as we Alex. l. 16. ca. 10. reade) gaue the Lacedemonians, and not only Val. Max. l. 7. c. 7. de test. rescis. & cap. 8 de test. rat & iusperat. stories, but experience giues vs too great store of such, to such too supernaturall adopters, who like the Partridge Ier. 17. 11. nourish the yong they brought not forth: vnnaturall birds to their brood, and cruel to their yong, like the Ostrich in the wildernesse, Lam. 4. which leaueth his brood in the earth, and forgetteth that the foot might scatter them, or that the wild beast might breake them, he sheweth himself cruell to his yong ones as if they were not his, and is without feare, as if he trauelled in vaine, Iob 39. These play Micipsa his pranke, Salust. de bell. Iugurth. who hauing sons, yet adopted Iugurtha to them, and so set his children by the eares, and for their supernaturall kindnesse to alients and vnnaturall to their owne, they may perchance receiue Fu [...]gos. l. 7. c. 9. Velius Blessus his reward, who hauing diuers sonnes, yet adopted on his death bed one Regulus standing by, because he was diligent about him in his sicknesse, and often lapping him, bad him beware of taking cold. But this new heire (forsooth) hauing gotten the [Page 183] will made and witnessed, Medicos hortabatur vt citò Blessum conficerent ne diutius aegritudinis molestia laboraret, he loued this new-found father so well, that he wished him in heauen, and feed the Phisitions to kill him quickly, and put Blessus out of his paine that the inheritance that night might be his. What shall I say to these cruell Ostriches, but admire with the Almightie the possibilitie of their memorable obliuion, Is it possible? Esai 49. 15. Can a woman forget her child, and not haue compassion on the sonne of her wombe? What shall I say to these vnnaturalists, but from the God of nature pronounce, that in not prouiding for their owne, and namely for them of their houshold, but especially for them of their owne bodies, they denie the faith, yea nature it self (which hath taught a father to pitie his owne childrē, Psal. 103.) and are worse then infidels, 1. Tim. 5. 8. If Diogenes therefore (to returne whence I digressed) for his schollers fault gaue the master a blow on the cheeke, and a checke in the eare, Cur igitur sic instituis? why teachest thou him not better maners then? surely such fathers deserue a blow from his hands of iron, who ouer-willing to the eldest, or too wilfull to the yongest, or vnwilling to all, or mis-willing to any, by these their sower grapes so set their childrens teeth on edge, that they bite and deuoure one another.

Let them on their death-bed like departing Iaakob Gen. 49. call together all their sonnes into one, and to Reuben, to Beniamin, to Dan, and to Gad, deuide their iust portions for auoidance of diuision. Or let them follow that wise father in the parable, who diuided his substance to his sonnes to preuent future contention. Let them of Dan, who giue nothing but iudgement, learne, that he would not without will die intestate, but deuided his substance. Let Reubenites, who are all for the eldest, learne, that he gaue him not all, but deuided his goods, and so, that he gaue his eldest but the inheritance. Let Beniamites, who are wholly for the yongest, learne, that he gaue him but the portion of goods that fel vnto him. And lastly, let them of the tribe of Gad, who almost giue all or most to aliants, learne that he deuided all to his sonnes: for saith our Sauiour, So he deuided vnto them his substance, Luke 15. 12. Let them at then death bequeath concord [Page 184] to their children, the best legacie in their wil, semblable to Plus. de garris. Scylurus the Scythian, who at his death bid his sons bring him a sheafe of arrowes, which he then gaue each one to break in peeces, but whē no one could do it, himselfe pulling them out, easily brake them one by one in their sight: shewing them by this parable that which Salomon in his Prouerbes, that a brother vnited to a brother is like an impregnable citie, and their counsels like the barre of a pallace which cannot be broken: or that I noted in the Preacher, Two are better then one, for either may helpe his fellow; but woe vnto him that is alone, for he falleth and hath not a second to helpe him vp. And if one ouercome him two shall stand against him: and a threefold cord, like that bundle of arrowes, is not easily broken. ‘Let them with Xenop. lib. 8. de Cyr. Pad. Cyrus giue in their wils this legacie of vnitie to their sonnes, and say with him, Ye which are borne of the same seed of your father, and nourished by the same milke of your mother, brought vp in the same house, beloued of the same parents, and call on the same father and mother, how should not ye aboue all men be most knit in friendship with this knot of nature? breake not therefore these naturall bonds of loue, wherewith the immortall God hath linked you as brethren.’ Thus when in peace themselues go to their fathers, they may leaue peace with their sonnes: that as in their last will they giue them their goods, so in their last and most effectuall affection, they may bequeath them this goodnesse, the best donatiue of their will, as it was not least legacie in Christs testament, and say at their departure as the Sauiour when he left the world, Peace I leaue with you, my peace I giue vnto you: for else how can they enioy peace in heauen, when they know their parts haue no peace on earth? How can their soules sit in mirth at the supper of the Lambe, when they know these parts of their bodie like wolues bite and deuoure another? Which vnitie in life time rather should they labour to effect, seeing the holy Ghost in giuing naturall brethren no peculiar charge in Scripture (that I know) of louing one another, hath sent them to the schoole of nature to learne them this lesson in the members of their bodie. For making no question of their loue, which is the law of nature, he forbeareth to bid [Page 185] brethrē loue, & only bids other mē loue as brethrē, 1. Pet. 3. For as C [...]te [...]r [...] as pro Ros [...]. A [...]er Solon the lawgiuer of Greece, being asked why he made no law in Athens, nor ordained any punishmēt against paricides, answered wisely, because he thought none could be so vnnatural as to kil his father frō whō he had being: so neither our sole wise God of heauen made any peculiar law, nor appropriated many particular punishments to fratricides in scripture, because he might wel thinke none would be so monstrous in nature as to hate his owne flesh, and slay his brother who is ferè alter, almost himself. And therefore whereas he gaue charge to all the houshold and all sorts of the family to shew mutuall loue and dutie, Ephes. 6. as children to parents, and fathers to children; seruants to masters, and masters to their seruants: he speaketh not a word of children among themselues, as if he had bene ashamed to bid brethren be reconciled and loue one another. And passing ouer it in silence, he seemes to vse his Apostles Are [...] in 1. The. 4. 9. preterition, 1. Thess. 4. 9. But touching brotherly loue, ye need not that I write vnto you, for ye are taught of God by nature to loue one another, and making no doubt of doing that, and that thing verily ye do to all the brethren, he onely intreateth them to abound therein, But we beseech you that ye increase it more and more.

But alas naturall brethren haue more now then called that 2. vse, reproofe. into question, whereof the father and God of nature made no question, whose precept of this loue as it is rare, so fratru [...] quoque gratia rara est, their practise also is as rare, as an heathen in his dayes could obserue. ‘For now L [...]be [...]. de frat. amor. Plutarch his experience may be our schoole-master to bring vs to many, who become brothers with strangers, and strange with their brethren, sinfull friends with aliants in gluttonie and drunkennesse, and yet vnfriendly to their brethren in eating and drinking: tolerate their sinnes with pleasure and delight, and yet bitter to theirs, count their slips intolerable: yea whereas they passe away houses and lands to their harlots, yet striue with their brethren for the floore of an house, an angle of ground, and foote of a field: nay whereas they nourish and loue their angrie dogges, their fierce horses, their spotted beasts, their toyish Apes, and their cruell Lions; they brooke not anger, nor tolerate fiercenesse, nor beare [Page 186] with blemishes, nor pardon childishnes, nor suffer haughtinesse in their brethren, which though greatest they tolerate in bruite beasts, and for which things alone they dearely loue them.’ A brother indeed offended is harder to winne then a strong c [...] tie, [...] and their contentions (saith Prouer. 18. 19. Salomon) like the barre of a castle which cannot be decided. Ruthfull examples, as of Iaakob and Esau, Isaac and Ismael, Eteocles and Polynices, Chaerephon and Chaerocrates, as I noted before, and dayly is notorious in domesticall experience, manifest this truth to be too true. The reason and cause of which irreparable breach, is giuen from the Arist. l. 7. Polit Oracle of reason, Because not onely not to be holpen, but greatly hurt by them of whom we thinke helpe due by nature, not so much dissolueth as breaketh the knot of natural affectiō. For the nearer (as elswhere Lib. 8. Ethi. c. 9 he noteth) is the cause of coniunctiō and bond of vnitie, the greater must needs be the wrong which doth dissipate it, and greater the disiunction of them therefore deuided. In least matters to be deceiued by a fellow and companion, is most abominable, saith Orat. pro Rosc. Amer. Tully, because that which he thought he adioyned for an help against others, helping others against him, doth cut him to the quicke, and breake the heartstrings of affection. Caesars wound that his sonne Brutus gaue him, went nearer to his heart then all the stabs of his foes, and [...], what thou also my sonne Brutus? made him crie like Dauid, Psal. 55. If mine enemie had done me this dishonor, I could haue borne it, but it was euen thou my companion, my guide, and mine owne familiar friend. And to imply his greater wrong, he doth explicate their nearer vnitie, We tooke sweete counsell together, and walked in the house of God as friends: and this cause of disiunction of vnitie from so neare coniunction of amitie, he cannot let passe without imprecation to his trechery, Let death come hastily vpon them, and let them go downe quick into hell, for wickednesse is in their dwellings and among them. For as things which are ioyned (saith L [...]b. [...]. de frat. amor. Plutarch) though the glue be melted may be recombined, when a bodily substance rent in sunder can hardly be reioyned: so loue of men after falling out may be reintegrated, when brethren of one bodie seuered one from the other can with difficultie be reconciled.

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Neuerthelesse brotherly loue (as out of De [...] Nazianzene I noted) like the graffe or cience of a tree, though it be broken off from the stocke, may be ingrafted againe: but seeing the coales of this hatred are fiery coales, and a vehement flame, which no water can put out, nor floods can drowne, take heed of heating this Asbestos, which being once incensed, no water, no not of teares can quench. And seeing this amitie is the chiefe and head of all, knit by so many sinewes and arteries of nature, beware of breaking its neck bone, which can so hardly be knit againe. And let all [...] take heed how they Iudg [...]. follow the way of Caine, 1. Iohn [...]. 12. who was of that wicked one, and slue his brother, least that woe which ouertooke him ouerturne them: hauing warre in his heart, he gaue good words with his mouth, and spake Ferus in Gen. [...] 8. friendly to his brother, Gen. 4. 8. See his hypocrisie, to oportune place for his murderous intent, he perswades him to walke into the field: see his policie: not into Paradise, a place of puritie that abounded with fruite, but into the field. And where indeed should his brother be slaine, but in the barren field (saith L [...]b. 2 de Ca [...] & Abel. cap [...] Ambrose) where there wanted fruite? Oportunitie of place fitting his purpose, he rose vp and slue his brother. Behold his crueltie. O audacious, abominable and wretched mind, and whatsoeuer can be said is too little, saith a Ch [...]ysost [...] 19. 1. Gen. 4. Father. How did not thine hand tremble at this deed? how could it hold thy sword and strike a blow at thine owne bowels? Thou art thy fathers eldest sonne, the beginning of his weaknesse, and heire of his sinnes, the patriarke of murderers; thou hast not a second man to quarrell with on earth beside thy father, and thou wilt slay thy brother that thou maist not be a brother, and kill the fourth part of all mankind with a blow. But see how the Iudge of all the world arraigneth this murderer at the barre of his iustice: Where is thy brother? And at his conuention see his churlish answer, I cannot tell, am I my brothers keeper? as if he had bid God go seeke him if he would any thing with him. And see in what admiration of the fact he examineth the offender, What hast thou done? oh what hast thou done! The voice, though not of thy murdered brother, yet of thy brothers blood, yea of his bloods, of his possible posteritie, whom thou hast slaine in the loynes of [Page 188] their father Abel, not onely speaketh but crieth vnto me for vengeance: How long Lord, holy and true, doest thou not auenge our blood on him that dwelleth on the earth? Yea it crieth from the earth which followeth thy murder for her sonne, for her inhabitant, and for her keeper; and see his triple iudgement according to her three-fold accusation. Iudgement in his soule, Thou art cursed from the earth: iudgement in his goods, The earth which opened her mouth to receiue his blood from thine hand, mistrusting no harme from brothers, which were but two on the earth, ( Ambr. lib. 2. de Ca [...]. & Abel. c. 10. Nam quomodo poterat suspectare parr [...] dium quae adhuc not viderat homicidium? for how could it suspect brotherly murder, which had not yet seene man-slaughter?) the earth is cursed for thy sake, not as it was to thy father Adam, to giue Gen. 3. 17. no fruite without his sweate and labour, but when thou shalt till the ground, it shall not yeeld thee henceforth her strength. And thirdly iudgement in his bodie, a vagabond and a runnagate shalt thou be in the earth. And after sentence see how this condemned caitife is caried from the barre with despaire of mercy, My sinne is greater then can be pardoned: with horror of iudgement, My punishment is greater then can be borne: and with terror of conscience, Behold thou hast cast me this day from the earth, and from thy face shall I be hid, and whosoeuer findeth me shall slay me. But of whom (saith that Ambr. lib 2. de Ca [...]. & Abel. cap 9. Father) was he afraid to be slaine, that had none with him on earth but his parents? He might feare iustly the incursions of natural brute beasts, who more beastly had broken the course of nature: he might feare rightly the teeth of wild beasts, who brutishly had fleshed them with mans blood, yea the blood of his brother. He could not presume of the subiection of fowles, who had taught them that a man might be killed. He might now also feare the hands of his parents, who had taught them that parricide might be committed, and that they would learne to practise a murder, who had taught him the precept in their original sinne. This is Cains punishment in his person, and yet see the taint of his blood in al his postetitie, whom Noes flood washt away (saith Lib. 15 de [...]i [...]. D [...], cap. 20. Austin) from the face of the earth, when it could not wash away their scarlet sinne of blood, double died, both in Caine the threed, and in [Page 189] his of-spring the cloth and garment of vengeance: whom the holy Ghost deigneth not to name in reciting the catalogue of Adams posteritie, Gen. 5. for the face of the Lord is against them that did euill, to cut off (saith Dauid) their remembrance from the earth. For he would not take them in his mouth, nor make mention of their names within his lippes: as if that curse of the Lord had fallen on his progenie, Psal. 109. Let his posteritie be destroyed, and in the next generation let his name be cleane put out. O that all Caines which thirst the bloud of their Abel, that all Ismaels which persecute their Isaac, that all Esaus which pursue their Iaacob to the death, would beware to follow the way of Caine, that they might not perish in the gaine-saying of Core. Are they Graecians, or Barbarians? wise or vnwise? let those reade Plutarch a naturall man, [...], of brotherly loue, and these their owne bodie [...], of lime-loue, how those brethren and twins of the bodie, eyes, eares, hands, and feet, loue one another, and for shame of their soules be reconciled to them, who are flesh of their flesh, and bone of their bones.

And surely if we yet looke further to the rocke whence we 2. Brother naturall in blood, which is, each man. are hewne, and to the hole of the pit whence we were digged: if we consider Adam our father, and Eue that bare vs, we shall find that we haue all this Iunius & Polan in Mal. 2. 10 one father, Mal. 2. 10. and all this one mother, who is mater omnium viuentium, Gen. 3. 20. aut iustiùs morientium (as one Ferus in Gen. 3. 20. cals her) the mother of all men liuing, or rather dead while they liue in her trespasses and sinnes, and all men therefore brethren, Gen. 9. 5. and this brotherly kinred of men made by him who made all mankind of one bloud, Act. 17. 26. For as Ser. 1. de [...]e [...]u [...]. Leo truly said of neighbour, that euery man whether friend or foe, bond or free, is our neighbour: so fratrem vt proximum, vel omne hominum genus accipere debemus, saith Lib 2. in Z [...]c. cap. 7. Ierome and Saint Lib 2. locut. de Exod. Austine: Euery man is our brother by nature, as our neighbor in the vse of naturall things. Through which coniunction of mankind, the very heathen Cic lib. 1. Oss [...]. could see in the twilight of nature, that certaine duties of amitie and fellowship are naturally due from all men euery one to other: and therefore AEsch. [...]rat. cont. [...]s [...]ph Arist. lib. [...] [...]hetor. ad The [...]ect. vsed the name neighbour as our Sauiour doth here brother, generally [Page 190] for all men.

And indeed seeing (as Homil 51. ad Pop. Antioch. 1. The greater world preacheth concord and vnity to man. Chrysostome well noteth) the God of all hath giuen all but one house, the world, to be domesticos naturae, the houshold of nature: that father of lights hath light all but one candle the Sunne, to be filios lucis, iust and vniust children of that light: seeing he that spreadeth it out like a curtaine, hath couered all but with one canapie and roofe of heauen to be one family of loue. And seeing the feeder of euery liuing thing, hath spread all but one table, the earth, at which boord we are all companions of one bread, and drinke all of one cup the ayre: doubtlesse this communitie of naturall things should breed such a common vnitie in nature, as should make men in this one house to be of one mind, and sons of one light, to walke in loue as children of the light: and the familie vnder one roofe to walke in this house of God as familiar friends, and companions at one table to eate their meate together with singlenesse of heart, as it vnited those Saints, because they had all things common, Act. 2. 44.

Which communion of all things naturall, if it cannot knit men in one with these bonds of nature, yet beholding the common vnion of all things amongst themselues, the musicke of this harmonie should breed concord and peace in man the son of peace. For whether we lift vp our eyes to heauen aboue, behold it is there; the heauens declare the glorie of God in their peace, and the firmament sheweth his handi-worke: or whether we cast our eyes on the earth below, behold also it is there, both preaching peace to his people and to his Saints, that they turne not againe. Wherefore as Prou. 6. Salomon sent the sluggard to the pismire as his schoole-maister to bring him to labour: Es [...]. 1. Esau the vngratefull to the oxe and asse to learne thankfulnesse: Ier. 8. Ieremy the neglecter of season to the Storke and Turtle, Crane and Swallow, to learne oportunitie of time: the cruell Lam. mother to the Dragons to learne to draw out her breasts: and our Sauiour the worldling to Rauens, to learne diuine prouidence and contentation, Mat. 6. So aske now the beasts (as Cap. 12. 8. 9. Iob speaketh) and they shall teach thee, and the foules of heauen, and they shall tell thee: or speake to the earth and it shall shew thee, or [Page 191] to the fishes of the sea, and they shall declare it vnto thee. If thou go vp to the heauens, it is there to be read in the large volume of the heauen: if thou go downe to the deepe, behold it is there, and the naturall face of peace maist thou behold in the glasse of the sea. If thou go ouer the sea to the sauage beasts of the wildernesse, behold also it is there, and thou shalt find it in the dennes of the earth. For whether we looke without vs into the greater world, we shall see the celes [...]iall orbes and sphaeres of the heauen, though their motions be diuers, and their reuolutions thwartingly crossing one another, as [...]a [...]pacis q [...]. one noteth, yet in so many ages constant in that first couenant of peace, they keepe his law of vnitie and order, which shall not be broken, Psal. 148. The elements themselues though in nature opposite, and in operation contrarie, as heate and cold, drought and moisture, yet concordi pace ligantur, as the Quid▪ m [...]tam. lib. 1. heathen obserueth, yet yeeld they each to other, and meete all in a middle temper for constitution of humane bodies. Looke on the earth below, which though it be full of strife and cruell habitations, as the Psalmist speaketh, yet therein the beasts of the field armentatim pascun [...], they feed by heards, and graze by droues: the fishes of the sea gregatim natant, they swim in routes together, and whatsoeuer walketh through the paths of the seas: the foules of heauen, turmatim volant, they flie by flockes, and sing together amongst the branches. Leonum feritas inter se non dimicat, saith Plinie, Lib. 7. [...] hist. in proam. The crueltie of Lions and Beares fight not one with another, for quando Leoni fortior erip [...]it vitam Leo? saeuis inter se conuenit vrsis: The wild beasts, and birds fight not with their kind, but kindly hold together. Euen Serpents bite not one another, but the heele of man who treadeth on their head. The fishes of rapine, though greater deuoure the lesse, yet nisi in diuersa genera non saeuiunt: the most rauenous birds prey not on their kind. So true is that of Syracides: Euery beast loueth his like, and euery man should loue his neighbour, all flesh will resort to their like, and man should companie with such as himselfe, Eccles. 13. 16. Yea whereas all these kinds were made by couples and twoes, Gen. 1. 22. as if nature had dispensed with their diuision: man was created vnicus, but one, as a thing of vnitie without diuision [Page 192] vers. 26. which one though the Creator made two by an after creation, Gen. 2. 22. yet made he presently these two one againe by coniunction of mariage, vers. 24. vt sciamus quàm concorditer viuere debemus, that therby we might know, saith Lib. 11. de ciu. D [...], cap. 21. Austine, how peaceably we should liue together in one mind. But what do I speak of sensible thogh vnreasonable beasts? the senslesse creatures, as we see in trees, embrace one another with the armes of their loue, the Vine embraceth the Elme, the Pearetree the Vine, the Woodbind the Oake: yea the hard-hearted stones affect that in loue which doth sympathize with their nature; as the Load-stone the Iron: nay, quod magis mirum est, saith Erasmus, which is the wonder of all wonders, euen the wicked spirits and fiendes of hell, by whom concord betweene men was first broke, and daily stirre vp men to strife, yet in wisdome agree all together: seauen in Luk. 8. 2. Mary Magdalene, and a whole legion in Vers. 30. one man could agree without discord, and hold it for a Maxime in their policie, that Satan should not be diuided against Satan, lest his kingdome shold perish by dissention, Luk. 11. 18. Thus the greater world without him is like a citie at vnitie in it selfe, to shame contentious man, if being the center of all this circumference, he shall be so diuided in himselfe, as to make this great round a cock-pit of iarre, and himselfe a gazing stocke of strife to foules of the heauen, beasts in the field, and fishes in the sea.

And if yet we reflect our eyes to within our selues, and behold Secondly, the lesser world. man the Microcosme and lesser world, we shall find him an harmonie of discords, an vnitie of pluralities, an epitome of▪ the whole, and the center of all these diuided lines. For as Salomon spake of the feare of God, Finis est omnium & totum hominis, Eccles. 12. 13. so may I of man who was made to feare God, he was the end of all creatures, and the summe of them all, as Ambrose Hexam. with some Laurent. pr [...]fat. inoper. [...]ato [...]. other haue obserued. Which litle world as God in the Epilogue of his worke, (for his worke was a word fiat, Gen. 1. dixit & facta sunt, he spake but the word and they were created, Psal. 148. 5.) created him to be Lord of all: so epitomized he all things of the greater, in this lesser world, to teach him vnitie aboue the rest: [...] [Page 193] [...], as the Eph. 1. 10. Apostle speaketh of recreation, and gathered all things into this one which are in heauen and earth: that as Paul spake of his recapitulation, and end of his word: Nunc eorum quae dicta sunt haec summa est, Now, of all things that haue bene said, this is the summe, Heb. 8. 1. so might the Lord speake at the end of his worke: Nunc eorum quae facta sunt, haec summa est, of all things that haue bene now made, this man is the summe and briefe of them all. In whose inner man though the Gal. [...]. 17. flesh and the spirit are enemies by grace, as tho [...]e twins Gen. 25. 21. stroue and fought together in the wombe of Rebeckah that two nations struggle in his wombe, and two manner of people seeme diuided in his bowels: yet in his outward man the soule and the bodie, though two contrarie parts of heauen and earth, like the Wolfe and the Lambe are met together, and like the Leopard and the Kid lye feeding together, and kisse each other. Which two sisters, though yet as contrarie each to other, as Mary who sate at Christs feet and heard his preaching, was to Martha cumbred about much seruing and troubled about many things, Luk. 10. 40. yet vnite they their loue for the good of man, as those sisters their care for Lazarus their brother, Ioh. 11. 3. 19. and both like those two brethren in the And. Alciat. embl [...]m. 160. Embleme, which mutually lent the one his lame brother feet, the other his blind brother eyes: so the body being blind, mutuat hoc oculos, it boroweth eyes of the soule for his direction, and the soule being lame, mutuat illa pedes, it borroweth feet of the body for his procession, and both walke with such compassion and fellowfeeling of others harme, that when the bodie is hurt, the soule alone is grieued, and when the soule offendeth, the bodie offereth his backe to the smiters. Whose safegard of the one as it is concentus qualitatū, an harmonie and consent of qualities, so is the safetie of the other consensus affectionum, an agreement and consent of the affections: and the iarre of either, the destruction of both, and dissolution of the whole. Thus contraries conspire in the great and little world for preseruation of mankind, and why then should not man the summe of all these, conspire with man most opposite for conseruation of man-kindnesse in the earth? Thus euery beast loueth his like, to teach euery man to [Page 194] loue his neighbour: thus all flesh resort to their kind, to shame man, if he hate him that is flesh of his flesh, and bone of his bones. [...], we commend them that loue men saith Lib. [...]. Ethic. cap 1. Aristotle, though it be but as they are men: and therefore when D [...]og L [...]ert. lib. 5 [...]e vii [...] Ph [...]los. himselfe in regard of this humane nature gaue a wicked man an almes, and was checked for his mis-giuing, Misertus sum humanitatem non iniquitatem, I gaue it the man (saith he) but not for his manners.

Wherefore let the same mind be in you: shall I say with the Apostle, that was in Christ Iesus? the same? nay, I am out of hope of it: he was such a [...], a louer of men as they were but men, ( Tit. 3. 4.) that he laid downe his most precious life to the most ignominious death, for man his most rebellious traitor. But if not the same, yet let the like mind be in you that was in Christ Iesus, at least let the mind of Aristotle an heathē & naturall man be in Christians: for shame of mankind let not the mind of Tygers, of Wolues, of Beares, and Lions be in you, lest ye be shame-kins to mankind. Nay, let but the mind of these to their owne kind, the mind of Lions to Lions, of Wolues to Wolues, be in you, not to hate your mankind, & good enough. But alas when it should be homo homini Deus, man to man a preseruer, now it is become homo homini lupus, man to man a deuourer. Euery man hunteth his brother with a net, and carieth the mind of these beasts to his brother, which they beare onely to them that in nature are other. Yea whereas all minds and motions of enmitie are in them but singular and peculiar to their kind, they all meet in one man like riuers in the sea, who is to man in mind rauenous as a Wolfe, in head craftie as a Foxe, in heart fierce as a Tyger, in tongue poisonous as an Aspe, in the euil eye deadly as a Cockatrice, in bloudie hands cruell as a Lion: and therefore the Psalmist compareth this man not to one beast, but to the beasts that perish, Psal. 49. Ʋideo blandas consalutationes, amicos complexus, hilares compotationes, caetera (que) officia humanitatis: I see indeed (saith Erasmus) euery one giue faire-spoken and curteous salutations, friendly embracings and congies, mery meetings and kind drinking one to another, and other such parts of humanitie: at o rem indignam (it is the complaint [Page 195] of Er [...]s pa [...] qu [...]r. Peace her selfe) ficta, fucata omnia, all is fained friendship and hypocrisie. One cannot see the least shadow of true amitie among men, all is nought but dissimulation and deceipt: they couer heart-burning and malice, enuie and hatred vnder these duties of humanitie and cloakes of curtesie: they come in sheepes clothing with the name of brother, of friend, cousin, and kinsman, Et astutam vapido seruant sub pectore vulpem, and within they are rauening wolues. Where is now a faithful yokefellow that is alter idem, in whose eare a man may lay his heart, and his life in his hand? Where is a Ionathan with a Dauid, a Nazianzene with a Basil, an Austine with an Alipius? which like a paire of Turtle doues mourne and reioyce together? Where are two which like those [...], beare one the others burthen, and support each other through loue? The heathen found in their dayes but eight yoke of such faithfull yoke-fellowes, Pylades and Orestes, Nisus and Euryalus, Patroclus and Achilles, Theseus and Perithous, Castor and Pollux, Tidaeus and Polynices, Scipio and Laelius, Damon and Pythias: but if now the Lord should looke downe from heauen vpon the children of men, to s [...]e if there were any that would vnderstand and seeke God in the loue of his neighbour, that of Dauid might now be returned, Psal. 53. Ne vnus quidem, there is scant a man to be found on the earth. If now, as once Diogenes, sought an honest man in the street with a candle at noone day: or if as the Ierem 5. 1. Lord bad his Prophet, one should now runne to and fro by the streets of Ierusalem, to know and enquire in the open places thereof, if he could find one man that is faithfull to a man, he might (I feare) in many places returne his errant with Salomon, Eccles. 7. 30. Behold I sought one by one to find the count, and yet my soule seeketh, but I find it not: I haue found one man of a thousand.

But here fleshly wisedome will couer her malice to the man, with the cloake of maliciousnesse to his maners, and plead, that with Dauid, She must hate them that imagine euill th [...]s, if his law she will loue. It was indeed the Pharisees corrupt glosse on the law, Thou sh [...]lt loue thy neighbour and hate thine enemie, Mat. 5. 43. ‘which yet in euery man (saith Serm. 1 [...]. de Iemp. Austine) may tr [...]ly though not in their meaning be fulfilled, seeing in him is both an enemy [Page 196] and a neighbour: for in that he is a man he is thy neigbour, in that he is euill, not onely he is thine enemie but his owne: loue therefore in him bodie and soule, that is thy neigbour which God made, and loath his malice and impietie, which by his consent the diuell made.’ We must be Zanch. in [...]ph. 4 26. & [...]erus in Mat. 5 22. angry against his vi [...]e, but sinne not by anger against his person, Eph. 4. 26. pax cum hominibus, be [...]lum cum vitijs, We must (saith Saint Ser. 66 de Temp & in Psal. 138. Austine and Seneca) haue peace with the man, and warre with his maners. And therefore bids Christ loue, not his, but our enemies, and them that hate and hurt vs, not himselfe, Mat. 5. 44. For sic sunt diligendi homines, vt eorum non diligantur errores, saith August. de verb. innocent. a Father, we must so loue the men, that we like not their errors: ‘ quia aliud est amare quod facti sunt, aliud odisse quod faciunt, odimus malitiam, diligimus creaturam: for it is one thing to loue that which they are made, another to hate that themselues haue made: we hate the curstnesse and loue the creature: Vt nec propter vitium creatura damnetur, nec propter naturam vitium diligatur:’ That neither for the vice the creature be condemned, nor the vice for the creature be beloued. As Tertul. apolo aduers gent. those Christians told the heathen persecutors in the primitiue Church, Ye are our beloued brethren by the law of nature our mother, though ye be scarce men because ye are euill brethren. This is that perfect hatred of Dauid, whereby he loued his enemies. 2. Sam. 19. 6. and hated Gods aduersaries, Psal. 1 [...]9. 21. Do not I hate them O Lord, that hate thee? yea I hate them right sore as though, they were mine enemies. He hated them sore but right, because with perfect hatred, or as the Hebrew soundeth [...] with perfection of hatred. And what is the perfection of this hatred, (saith In Psal. 138. Austine on these words) but I hated in them their iniquities, and loued thy workmanship. This is to hate then with perfect hatred, that neither for their vices we hate the men, nor for the men loue their vices, as he loued them as men, and hated them as euill men. How loued Moses the Israelites for whom he prayed, and yet hated the same idolaters whom then he destroyed, but by this perfect hatred? Quo sic oderat iniquitatem quam punicbat, vt diligeret humanitatem pro qua orabat: whereby he so hated their iniquitie which he punished, that he loued [Page 197] the humanitie for which he prayed? Thus must we follow peace with all men, although not with all manners, but holinesse also, Heb. 12. 14. without which peace of God, Phil. 4. no man shall see the God of peace, Rom. 16. and therefore putteth the Apostle a condition of possibilitie, If it be possible, as much as in you lieth, haue peace with all men, Rom. 12. 18.

For though as antipathie in nature causeth such discord betweene sheepe-strings and the strings of a wolfe, that they can neuer consort in harmonie, but iarre alwayes in the musicke, as Lib. de mirab. [...] Albertus, Conrad G [...]r. li [...] de [...] ca. de [...], h [...]. D. Cardan and Oppianus, with Lutinists obserue, yet accord in place when they discord in tune, that, the Wolfe (as Esai. 11. [...]. he speakes) seems to dwell peaceably with the Lamb: so although the righteous can agree with the vngodly man no more then the Lambe with the Wolfe, Eccle. 13. 18. yet must they dwell peaceably with them in ciuill conuersation as sheepe among wolues, Math. 10. 16. and in this time of peace must the Wolfe and the Lambe feede together, as the Prophet foretold of their coniunction, Esai 65. 25. and righteousnesse must haue concord with all men so vnrighteous, though not with any vnrighteousnesse of men. 2. Cor. 6. For euery man (saith Ser. 10. de Quadrages. Leo) shall so remember himselfe in another, as to loue in his enemie his owne nature, whose naturall corruption and fleshly conuersation he detesteth: and the rather, as he noteth, because we see often many of godlesse become godly, of drunkards become sober, merciful men of cruel, bountifull of couetous, liberall of extortioners, chast of incontinent, and peaceable of tumultuous, Ʋt bellum vitijs potius quàm hominibus indicentes, that rather warring with their manners then iarring with the men, by loue of their person they may conquer their vices, and suffering euill men, though not men in euill▪ patiently, they may instruct them with meeknesse that are contrary minded; prouing if at any time, if not in the dawning of their childhood, nor at the third houre of their youth, nor at the sixt of their manhood, or in the ninth of their old age, yet at the eleuenth and last houre of their life God will call them to his grace, as in these August ser. 59 de verbo Domin. Chrysost. com. 65. in Math 20. Aqui. Abulens. Ferus & Guilan Math. 20. has 5. horas exponum 5 aetates nominum ages he did men into his vineyard, Math. 20. and till then be reconciled to all men, though not to any euill manners, of naturall brethren in birth, or kinsmen by blood [Page 198] of mankind.

But, be it the law and doctrine of nature preuaile nothing 2. To thy ciuill brother with men (which euen in bruite beastes and things without sense much auaileth) yet should the law of policie and bond of ciuill societie, like fellow-citizens in friendship and amitie: for seeing we haue not only that [...] as men, but [...] also, (as our Arist: Li. 8. [...]th. cap. 12. master of moralitie noteth) whereby we are infranchised in a Ierusalem (I meane now not Ephes. 2. 19. aboue, which is the Gal. 4 26 mother of vs all, and Philip. 3. 20 where our [...] should be) below, which is a citie at vnitie in it self: surely peace should be within her walles, when societie within her palaces, and not diuision into parts be heard, where the vision of peace in the whole should be seene. From which vnciuill dissociation, how can I better disswade ciuill societies, then as the 1 Corinth. 12. Apostle bid the 1. Cor. 1. 11, 12 & chap. 3. 3. 4. factious Corinths looke on the vnitie of naturall bodies: so seeing omnis societas & collegium corpus est politicum, euery societie and colledge is a bodie politicke or corporation, as Calum. in 1. Cor. 12. 12. one speaketh on these words, to desire them to behold their politike head and ciuill face in this naturall glasse of the bodie; for whereas Ar [...]. & Gualt. in 1. Cor. 12. 12. omnis ferè hinc dissentio solet nasci, almost all iarre and dissention springs from hence, when either inferiors enuie superioritie, or superiors contemne those below them, both are so 1. inferiors must not enuy their superiors. lessoned in the booke of the bodie, that if they reade but the numbers, those marginall notes will instruct them. For as the foot makes not a scisme because it is not the hand, nor the eare because it is not an eye, 1. Corint. 12. 15. 16. so neither must the lowest member of policie come against the highest with the foote of pride, because it is no higher; but (as the Apostle speaketh of resurrection of the naturall bodie from the graue, so may I of the politicke from the dust) Euery man in his owne order, 1. Cor. 15. 23. that as in the Church and bodie mysticall there is one glory of the Sun, another glory of the Moone, & an other glory of the stars: so in euery corporatiō which is a goldē image of that celestiall monarchie, the feete of clay be not swift to shed blood, because they are not the legs of iron; nor they refuse to support through loue, because they are not the thighes of brasse: nor those strong men bow themselues, because they are [Page 199] not the armes of siluer: nor they smite with the fist of wickednes, because they are not the head of gold in gouernement, or the eare of iustice in magistracie, or the eye of wisedome in counsel: seeing that bodie cannot stand, whose f [...]ete will be as high as the eye, and men as low in gifts and gouernement as Zachaeus in stature, will climbe vp into the wild fig-tree of their owne conceit to ouertop him aboue them in place, as Saul was in height, collo (que) tenus supereminet omnes, and is higher then they by the head. Wherefore seeing the Iudge 9 15. Bramble, by affecting superioritie ouer the Cedars of Lebanon, setteth on fire the trees of the forrest, which like that wood in the Thu [...]ydid. lib. 2, bell. Pelop. Poet, being shaken by the wind, Sponte edidit ignem qui ipsam consumpsit, of it selfe gaue fire which consumed it all: let no tree, whether it be the Oliue for her fatnesse, or the Fig-tree for her sweetnesse, or the Vine for her cheerfulnesse, or the Bramble because of her lownesse, aduance themselues aboue their height; but euery member, though a foote of the bodie, abide in the same vocation wherein he was placed, till the heauenly promoter exalt him on high, as said the feast-maker to the lowest guest, Friend sit vp higher; or as the Angell to our Sauiour, Be there til I bring thee word, Mat. 2. 13.

And as the foote kicketh not the hand, nor the eare enuie the 2. Superiour [...] must nor contemne their inferiors eye: so neither looketh the eye disdainfully at the hand, nor saith the head contemptuously to the feete, I haue no need of you, 1. Cor. 12. 21. Which brotherly regard, as the higher haue it to the members below, so should it lesson them, who like low Zachaeus are got vp to the top of the tree, that they boast not them selues against the branches, as said our Sauior, See that ye despise not these little ones, Mat. 18. 12.

When Alexander the Macedonian had once got the surname of Great, it is Alex. ab Alex lib. 2 cap. 19. storied, that through pride of that title, contemning his old friends, he would neuer after write in his letters commendations to any but Phocion and Antipater. And we haue such an Alexander, who as he hath the name of a man without speech, so also his proud nature, that when he is become [...], a certaine great one, like Acts 8 Simon the witch and sorcerer of Samaria, he despiseth all below him, and saith scornefully to the [Page 200] feete, I haue no need of you. For as he noted it in some of base birth, Asperius nihilest humili cum surgit in altum, set a beggar on horsebacke and commonly he begins to gallop: so when these are exalted into the 1. Sam. 2. 8. seate of glorie (as Anna cals it) they ride ouer our heads, When they are exalted, the children of men are put to rebuke, Psal. 12. 8. When thou wast litle in thine owne sight, wast thou not made the head of the Tribes? disswasion of contemning inferiors. saith Samuel to king Saul: for who separateth thee? or what hast thou that thou hast not receiued? If thou hast receiued it, why doest thou boast as though thou hadst not receiued it? saith Saint Paul, 1. Cor. 4. 7. The greater thou art, the more humble shouldst thou be in all things towards others, Eccles. 3. 19. Wherefore if thy promotion come neither from the East, nor from the West, nor yet from the South, but from some other part, yet seeing God setteth vp one and pulleth downe another, boast not thy selfe against others, be not high minded, but feare, and Luke 22. 16. let the greatest among you be as the least, and the chiefest as he that serueth.

For seeing [...]. Corin. 12. 22 infirmissima corporis, these most feeble and meanest 2. disswasion. members are as necessary for the preseruation of more glorious parts, as Goates haire and Rams skins were needfull for couering the fine linnen, silke, purple, skarlet and gold of the tabernacle, Exod. 26. surely the poore man which deliuered the besieged citie by his wisedome, when the mightie were not so wise, should haue bene remembred what he did, Eccles. 9. 15. For as God sheweth his wisedome, in that not many wise men, not many mightie, not many noble are called, 1. Cor. 1. so as a Lord declareth he more his might, when by the mouth of these babes and sucklings he perfiteth his praise; when in these hands of 2. Corin. 12. 9. weaknesse he declareth his power, and with the Exod. [...]. basest things, as frogs, lice and flies, he ennobleth his great name. Wherefore seeing he that made the Numb. 22. 23. 3 [...]. 33. Asse see more then Balaam the Seer, and 2. Pet. 2. 16. forbid the foolishnesse of a Prophet, hath 1. Cor. 1. 27. chosen the foolish things of the world to confound the wise: he that with Dauids 1. Sa. 17. 39. 40. sling, rather then Sauls sword, would conquer Goliah, hath chosen the weake things of the world to confound the mightie: he that with Frogs, Grashoppers & Lice, rather then with Beares, beasts and Lions, would fight against Pharao, hath chosen vile [Page 201] things of the world to confound the noble: seeing he (I say) who with Ios. 6 20. Rammes hornes ouerthrew the walles of Iericho, hath chosen things despised, and things which are not, to bring to nought things that are: see that ye despise not one of these little 3. Diss [...]asion ones, which are so mightie through God, and so much regarded of the Lord of hoastes.

That as vpon those members of the bodie which we thinke most vnhonest, we put more comelinesse on: so he hath giuen more honour to that part which lacked, 1. Cor. 12. 24. It was he that went after that lost sheepe till he found it, when he left 99. in the wildernesse behind him, Luke 15. 4. He welcomed the prodigall sonne with better cheare at his returne, then euer he did his eldest which went not away, verse 29. He gaue him as much that laboured but an houre, as them that bore the burden and heate of the day, Math. 20. I will giue to this last and least as much as to thee. He rewarded him that gained but two talents with his maisters ioy, as well as him that got fiue, Math. 25. as Ho [...]. 31. in 1. Cor. 12. Chrysostome obserueth on these words. Wherefore seeing a litle one sooner entreth his straite gate, then a Camell through that eye of a needle, and when they are entred that narrow doore, the first may be last, and the least become the greatest. Rom. 14 10. Cur contemnis fratrē tuum? why doest thou despise thy brother because he is here thine inferior? And let them, who (as Gen. 16. Agar because she had cōceiued before Sara, despised her mistris) hauing conceiued their owne worth, and with child with selfe-conceit, are swolne and puft vp in the heart that they are somewhat, when indeed they are nothing, Gal. 6. 3. Let none that excell, be desirous of vaine glorie, prouoking one another, enuying one another, Gal. 5. 26. but in meeknesse of spirit esteeme other better then himselfe, Phil. 2. 3. ‘And sith all inequalitie is with danger of discord among ciuill societies; when all cannot be equall, he that excelleth his fellow (saith an Plut. li. de frat. amor. heathen) should, if not communicate with his brother his things that are excellent, yet friendly adopt him into part of his glorie.’ As Pollux imparted his immortalitie to Castor, and became partly mortall with his brother for auoiding dissention. That as in gathering Manna, he that gathered much had no more, and he that gathered little [Page 202] had no lesse then his fellow, Exod. 16. 18: so vpon like condition (as in another sense the 2. Corint. 8. 14 Apostle speakes) your abundance may supply their lacke, and their want be for your abundance, that there may be equalitie. Which modest demission, as it taketh away inequalitie the corrupter of concord; so it is put by S. Paul as the preseruer of ciuill amitie, when we are not high minded, either with Caesar to brooke no peace, or with Pompey no mate, but make our selues equal with them of the lower sort, Rom. 12. 16. When Plutarch was sent Embassador with his colleague to the Proconsull, (as of himselfe Re [...]p. gerend. praecep. he reports) and by occasion of his fellowes stay in the way, was forced to dispatch all the businesse alone to his great commendation: ‘when at his returne he was giuing an account of the arrant, his father standing by tooke him aside, and warned him he should not say profectus sum, but profecti sumus; and diximus, not dixi: not I, but we were Embassadors, and we said thus to the gouernor, and after this manner in his relation communicate all parts of the businesse with his fellow, for auoiding of enuie and discontentment.’

And indeed when the eye or the head in dispatch of ciuill affaires admit the hand or the feete into part of their glorie, as 2. Corinth. 5. Paul did the Apostles in that spirituall ambassage, with Nos legatione fungimur, and the Apostles their brethren in the Acts, without whose consent they decreed not: this making of our selues equal with them of the lower sort, maketh a consort of minds which are vnequal. But if in singularitie of spirit we be so high minded, as to arrogate what he assumed in the 63. of Esai, I alone haue done it, and of all the people there was not one with me: this arrogancy of Nebuchadnezzars Dan. 4. 27. possessiues, breaketh the bond of amitie, which Phil. 2 4. not in selfe-loue should looke on its owne things, but in brotherly loue on the things also of other men.

As the members haue the same care one for another, 1. Cor. 12. 3. They must have the same care one for an other. 25. For to detract from another (saith an Cic. lib. 3. Offic. cap. 3. heathen) and to make his owne profit of anothers disprofit, this is more against nature in ciuill associates, then pouertie against riches, then sorow against their mind, yea then death it selfe against their bodie. And if thus we shall desire to build with other mens ruines, [Page 203] this is as if each member should think it best for its owne health to turne and conuert to it selfe the nutriment of another, which weakneth the bodie and destroyeth the whole: and euery one thus to seeke his owne good, and not the good of many, that they may be safe, dissolueth the ioyntes of ciuill societie. We reade in the fable, that the other members mutining against the belly, complained, by their industrious care and seruice omnia ventro quaeri, that all was for good of the belly, as if the belly had bene their God; whereas it quiet alone and idle in the midst did nothing at all, Quam datis voluptatibus frui, but enioy (as speakes 2. Pet. 1. 13. Peter of belli-gods) the pleasures of sin for a season; and counting it pleasure to liue deliciously for a season, like that crammed chuffe Luke 12. said to it self, Thou hast much goods laid vp for many yeares, eate, drink, and take thy pastime; o [...] Luke 16. 19. with that sonne of Belial, all for the belly, being clothed in fine linnen, fared well and delicately euery day: whereas the other members, like the rich mans seruant hauing filled his barne full, was faine with poore Lazarus lying at his gate, to be refreshed with the crummes and nutriment that fell from his table: wherupon all conspiring, that neither the eyes should prouide, nor the feete fetch, nor the hands reach, nor the mouth receiue, nor the teeth chaw meate for the belly, in pining it with hunger, they brought also themselues into extreame consumption. With which naturall parable I wish all Philautians may be drawne from seeking their owne things alone, as Liu deca. 1 & la. & Dion [...]. antiq. Rom. lib. o. Menenius Agrippa the Romaine Orator with this apologue wonne the factious Commonaltie from mutinie against the Senate. For seeing our immanent selfe-loue to our selues, must be the measure of our transient loue to others (as not onely Math 22. 39. grace commaunds Christians, but euen [...]rist. [...]. cap. 4. nature teacheth all men) it is most repuisite in ciuill amitie (saith an C [...]. lib. 1. de leg. heathen) Ʋt nihilo sese plus quam alterum diligat, that no man loue himselfe better then an other, but that Idem in [...] as euery one by nature is louing to himselfe, he naturally translate the same affection to others, without which true amiable societie is not preserued. But alas, whereas [...], brotherly loue meteth back againe to others in the same measure that she measured to her selfe, and loueth them sicut [Page 204] scipsam as her selfe: now [...], self-loue, leaues out sicut, the measure, and loueth her selfe without measure; that we may now turne round about, and cry to all with Saint Phil. 2. 21. Paul: All seeke their owne, and not the good of others: or at the least with him in the Comedie Ter. And. act. 2. scen. 5. complaine: Omnes sibi melius malle quam alteri, that all men wish better to themselues then to other. And if the limmes of corporations haue some iarre, yet not like the corporall members, the same care one for another.

Which euennesse and aequilibrium, as it is the temper of contrarie elements in the world, of opposite humors in the bodie, of diuerse affections in the soule of man: so should it be the harmonie of contrarie factions in ciuill societie: for seeing (as Lib. 2. de ciu. Dei. cap. 21. Austine out of Lib. 2. de r [...]p. Tully well obserues) concord in societie is the same that consort in musike: as in that whether instrumentall or vocall, a consent of diuerse and distinct sounds is made like a concord of discords: so of the highest, middle, and base orders consent should arise from minding one thing, though they differ in degree, as the members distinct in function, haue the same care one for another,

Lest there should be a diuision in the bodie, 1. Cor. 12. 25. And 4. They must beware of faction and diuision. from whence are warres and contentions among you? are they not hence, (saith Iam. 4. 1. Saint Iames) of your lusts of other mens things, that fight in your members? Ye lust and haue not: ye enuie and haue indignation, because ye cannot obtaine: ye fight and warre, because ye get nothing that belongeth to others. And it is a world to see, how men in self-loue and priuate respects, like the factious 1. Cor. 1. 11. 12 & 3 3. 4. Corinthians, rent the bodie with that voice of schisme: I am Pauls, and I am Apolloes, and I am Caiphas, I am the heads, I am the eyes, and I am the hands member, and make a rent without ruine (as they suppose) of societie. As if truth it selfe could lye, which hath said, that not onely euery kingdome diuided shall not stand, but also an house or citie diuided in it selfe shall not long continue, Mat. 12. 25. The reason of which domesticall ruine, as it is discord and faction, Quae omnia oportunae insidiantibus faciunt, which giue oportunitie (said Tit Li [...]. animal. Quintius Flaminius) for the waiters of aduantage, quum pars quae domestico certamine inferior sit, externo potiùs se applicabit, [Page 197] quàm ciui cedet, when that side which is weaker at home, will rather seeke ayde of any then be trampled by his owne: so is the reason more vnreasonable, sith (as the best Arist. lib. 5. Ethic. cap. 6. Philosopher teacheth) wrong against any domesticals, as children which are bona corporis of the same bodie: or brethren, which are bona animi, of the same heart and soule: or seruants, which are bona fortunae, part of their goods, is most vnnaturall; and can hardly be imagined, but that the holy Ghost prophesied, that men in these last dayes should be [...], louers of themselues, and so without naturall affection, 2. Tim. 3. 2. as to be enemies to the man of their house, Mich. 7. 6. For as Lib [...] animal. cap. [...] Aristotle noteth of hiues, that in them still are some drones, which do nothing sed eaeteris quibuscum viuunt iniuriam faciunt, but iniure and wrong the Bees with whom they liue. So that is as true in the swarme of ciuill and collegiat societies, 2. Thes. 3. 11. There are some among you which walke inordinately, and worke not at all, but are busie-bodies: yea like them, fight eagerly in the hiue where they are predominant, sed cùm ruri sunt (as there he noteth) but when thrust out by a new swarme, they are in the countrie, nec sibi nec vllis alijs iniuriantur, they neither then striue among themselues, nor with others, but are as tame as a lambe, and as quisht as a Bee. I would tell in the eare of some, what Lib. 8. de [...]ra cap. 8. Seneca diuulged to the eye of the world: Inter istos quos togatos vides nulla est pax: alter in alterius exitium l [...]ui compendio ducitur: felicem oderunt, infelicem contemnunt: maiore grauantur, minori graues sunt, ferarum iste conuentus est. I speake now to them that haue vnderstanding, iudge ye what I say: and I wish I might not pronounce of some euill beasts and slow bellies, what of Monkes and Friars Pacis quar [...]m. Erasmus obserued in his dayes: Au [...] salutationes pacis, cerno rerum omnium coniunctum collegium, templum idem, leges [...]asdem, conuentus quotidianos, quis hîc non confidat pacem fore? Who would not looke for a vision of peace within her walles, where is such societie within her pallaces? Sed ô rem indignam (saith he) nusquam ferè collegio conuenit cum Episcopo: parum hoc nisi & ipsi inter se factionibus scind [...]rentur, Dominicales dissident cum Minoritis, Benedictini cum Bernardinis: tot factiones sunt quot sodalitia: imò idem sodalitium factionibus scinditur: Not onely Ephraim against [Page 206] Manasses, and Manasses against Ephraim, but the 1. Chron. 5. tribe of Manasseh is diuided in it selfe: some following the head and gouernor of the citie, saying, We are Paules, and like those Arist. lib. 4. de hist. animal. cap. 7. insecta, as Gnats, Ants, Flies, and Bees, which being deuided in the bodie, that part which goeth with the head commonly liueth and thriueth: others following the feet or belly, saying, we are Apolloes, and these parts which go not with the head, commonly die (as we see by experience) and neuer thriue after their diuision▪ Others like the ambidexter Iud. 2 [...]. Gibeonites play on both sides, and halt betweene two opinions: if the head be for their profit, they go after it: if the eye, they go after it. And these neuters or rather vters are like those sea-Calues, Crocadiles, Otters, and sea-Colts in Aristotle and Plinie, which are one while in the water, another while on the land for greater booty: iustly tearmed dubia by Isidore, because ye cannot tell where to haue them: sometime they are natatilia, and swim with the tide: other sometimes gressabilia, and go backe for aduantage. But where is the man of peace, who in time of iarre turneth neither to the right hand nor the left, but goeth straight forward? where is that sonne of peace, who can boast with Cic [...]r. ad [...]am. 11. Epist. 21. Hortensius, that in these ciuill garboiles, nunquam ciuili bello interfuit, he neuer sided with either part in ciuill or rather vnciuil dissention? Indeed Aul. G [...]l. lib. 2. cap. 12. Solon made a law in Athens, that whosoeuer sided not with the one part in faction, should forfeit all his goods, and be banished his countrie. Which, howsoeuer Gellius apologizing Solon, interpreteth as fit to compose sedition, sith wise men ioyning with the one faction, may rule and moderate their one side, and so bring them to seeke agreement and peace with the other: yet taxeth R [...]ip. gerend. pracept. Plutarch this law of Solon, and teacheth to be so indifferent betweene both, that thou ioyne with neither in faction; or rather to be of either to ioyne both, as Christ our head was both God and man, that as a mediator between both he might reconcile them each to other: as Nestor betweene Agamemnon and Achilles, Socrates betwixt Chaerephon and Chaerecrates, Moses betweene the two Hebrewes, Menenius Agrippa betweene the Commons and the Senate, and that town-Clark betweene Paul with his companions, and the seditious Ephesians, [Page 207] Act. 19.

And sith indeed (as Plato well obserued) the commonwealth 5. Gouernour [...] of bodies p [...]liticke must preuent faction, & heads ioyne the members together. like a fish commonly first putrifieth and rotteth at the head: (for as the Iudge of the people is himself, so are his officers: and what manner of man the ruler of the citie is, such are they that dwell therein, Eccles. 10. 2.) it standeth them vpon who are chosen as Exod. 18. 25. chiefe of the tribes of Israel to be heads ouer the people, be they rulers ouer thousands, or rulers ouer hundreds, or rulers ouer fifties, or rulers ouer tennes, that as each of them is an head of the house of their fathers, Num. 1. 4. which is a body politicke: so like Eph. 5. Christ the head of the bodie mysticall, he be seruator corporis, such a wise Sauiour of that body, as to couple and knit it together by euery ioynt and sinew of concord, that it may increase in euery part, and edifying it selfe in loue may follow the truth in peace, and in all things grow vp vnto him which is the head, Ephes. 4. 15.

But if in their ciuill regiments they consult with that Florentine Ma [...]h. cap. [...] de Princip [...]. Secretarie, (whose counsell by their practise, s [...]emes to some Polititians like the Oracle of God) who aduiseth his Prince in time of peace to nourish faction among his subiects, vt faciliùs eis ex voluntate vtatur, that by their fire himselfe may better see what to do, as another of them speaketh: surely, I must aske them and answer with Saint Iames, chap. 3. 13. Who is a wise man and endued with knowledge among you? let him shew by good conuersation his workes in meeknesse of wisedome: but if ye haue bitter enuying and strife among you, reioyce not, neither be lyers against the truth. This wisedom descendeth not from aboue, but is earthly, sensuall, and diuellish: for where enuying and strife is, there is sedition and all manner of euill workes: but the wisedome that is from aboue, is first pure, then peaceable, gentle, easie to be intreated, full of mercie and good fruites, without iudging, without hypocrisie, and the fruite of righteousnesse is sowne in peace of them that make peace. It was a diuellish lesson Idem com. lib. 2. cap. 2 & lib. 3. cap. 3. he gaue his tyrant, (and they shew themselues no lesse who practise his precept) that seeing the concord and agreement of his subiects and subordinates, may hurt his tyrannie, and hinder his wicked proceedings: he [Page 208] must in policie serere odia & alere factiones inter eos, sow hatred and maintaine factions among them, whereby being troubled among themselues, he may fish in that troubled water, and thereout sucke no small aduantage for distrusting one another, nihil audebunt in communi in eum m [...]chinari, they will not dare to combine against him.

And to such Machiuelian politicians, whose pot seetheth with the fire of their peoples factiō, I may iustly imprecate with Psal. 58. 9. Dauid, Or euer their pot be made hot with these thornes, so let indignation vexe them euen as a thing that is raw▪ Behold all ye kindle a fire (saith the Esai 50. 11. Prophet) and are compassed about with sparkes, walke in the light of your fire and in the sparkes ye haue kindled. This shall ye haue of my hand, ye shal lie downe in sorow. Reip. gerend. praecep. Plutarch (though an heathen) teacheth them a better lesson in the schoole of policie, Ex officio ciuilis viri subiectis rebus hoc vnum ei restat, &c. ‘It is the only dutie of a man who hath ciuill gouernement, wherein he cannot better be employed, to to teach his people to vse concord and trafficke friendship among themselues: that he abolish all strifes, discord and hatred from among them, and giue all diligence that he remedie priuat wrongs: that some strifes rise not at all, other be allayed and buried, others make no increase. And if dissention happen, that he so talke and confer with him iniuried, that seeming to participate of his wrong, he pacifie his furie and appease his mind;’ that he be their peace to make of two one, and breaking downe the partition wall, slay hatred thereby. For seeing policie learned her platforme of gouernement from the hiue, as framers of common-wealths do confesse: surely though other Bees carie stings to fight and wound one another, yet as Rex apum, the gouernor of the Bees is Senec. lib 1. de Clem. cap. 19. without a sting, or A [...]st lib. 5. de [...]st a [...]al. c. 21 vseth it not though it haue one: so should praepositus, saith Seneca; a gouernor be without gall like a Doue, with Paul gentle among his owne, like a nurce cherishing her owne chilldren, and be like [...] a Lambe, not like [...] a Lion, lurking in his denne that he may rauish the poore. Psalme 10. 9. Be not as a Lion in thine owne house (saith Ecclesiasticus), neither beate thy seruants for thy fantasie, nor oppresse them that are vnder thee, Eccles. 4. 30. [Page 209] Howbeit if with Cleo for maintaining their faction, aculeatos fucos in rempublicam inducant, as Plato speaketh, they bring in not industrious Bees, but biting drones into their hiues, how carry they not many stings in their hinder parts? And I may send them to the Bee, as Salomon did some to the Ant, to learne and consider her wayes, that as she ignauum fucos pecus à pres [...]pibus arc [...]t, they keepe out idle drones which trouble but the swarme. Or if like that theefe-Bee they steale in another way then by the doore, yet as duces apum improbos alucis p [...]llere conantur, ne seditiones in examine faciant, as Lib. [...]. d [...] [...] a [...] cap. [...]0. Aristotle noteth: so they would cut off those that do disqu [...]et them, and let no roote of bitternesse, though planted, yet not spring vp to trouble all, ne pars sincera trahatur, lest many thereby be defiled, Heb. 12. 15. Melius vt pereat vnus quàm vnitas, saith Tom 2 Epist. 10 [...]. Bernard: Mat. 5. 29. 30. Better that one member perish, then that the whole bodie should be cast into hell: better that one man die, then that the whole nation should perish. God forbid, that Bethel the house of God should become Bether an house of diuision: God defend, that Bethmarraboth, the house of bitternesse wiped out, should become Behoram, the house of anger and wrath. God defend, that Hierusalem the vision of peace, which in Dauids gouernment was like a citie at vnitie in it selfe, ( Psal. 122.) should in Lysias the chiefe captaines time, be like Ierusalem all on an vprore, Act. 21. God forbid, that the head should reioyce to see the members bite and deuoure one another: or nourish drones in the hiue, which work not at al, but are busie-bodies. For howsoeuer skilful Beekeepers, and cunning hiue-heards iudge that swarme to be best fruitfull in making honie, apud quod strepitus, susurrus frequens, tumultus (que) plurimum est, which buzzeth most, and makes the greatest stirre and tumult, as Loco cita [...]. Aristotle noteth: yet that regent cui Deus ciuilis examinis curam imposuit, who hath gouernment of the ciuill hiue, saith Reip. g [...]rend. praecept. Plutarch, must iudge them to make then most honie, when they are most peaceable and quiet, and thinke that when they are busie-bodies, they worke not at all. For where strife and enuying is, there are all manner of euill workes, Iam. 3. 16. Let me end this point with the Rom. 16. 17. Apostles exhortation, Now I beseech you brethren marke them diligently [Page 210] which cause diuision and offences, contrarie to the doctrine which ye haue receiued, and auoid them: for they that are such serue not the Lord Iesus but their owne bellies, and with faire speech and flattering deceiue the hearts of the simple. Phil. 2. 1. 2 3. 4. And if there be any consolation in Christ, if any comfort of loue, if any fellowship of the spirit, if any bowels of compassion and mercie, fulfill my ioy: my ioy? yea, your heauenly Fathers ioy, the Church your mothers ioy on earth, mens ioy, the Angels ioy, and the diuels griefe and sorrow, that ye be like minded, hauing the same loue, being of one accord and of one iudgement, that nothing be done through contention or vainglorie: but that in meeknesse of mind euery man esteeme other better then himselfe. Looke not euery man on his owne things, but euery man also on the things of other, and the God that maketh Psal. 68. men to be of one mind in an house, giue you that ye be like minded. 2. Cor. 13. 11 Be of one mind, liue in peace ciuilly with your brethren, and the God of peace and loue shall be with you.

But be it that naturall brethren of one Adam and Eue breake 3 To thy spirituall brother. the linkes of consanguinitie, and ciuill brethren of one head and common weale dissolue the bands of brotherhood in ciuill societie: yet seeing (saith Lib. de discip. Christ. cap. 1. Austine) as Christians, we haue all one father, which is God; one mother the Church, whereby we are brethren in the spirit, let vs keepe the vnitie of the spirit in the bond of peace. For seeing almightie God our Mat. 23. 9. heauenly father hath 1. Pet. 1. 2 3. begot vs by the immortall seed of his word, in the Esa. 46. 3. wombe of his Cant. 4. 9. 10. Hos. 2 19 spouse the Church, which is the Gal. 4. 26. Esa. 54. 1. 13. mother of vs all: all ye Christians are brethren, saith Christ our elder Rom. 8. 29. brother, Mat. 23. 8. Which spirituall fraternitie (so the 1. Pet. [...]. 9. Apostle cals it) as it is more holy then carnall brotherhood: (for sanctior est copula cordium quàm corporum, saith Tom. 1. lib. de mod. be [...]. vi [...]. ser. 5. de ch [...]r [...]. Bernard) so should it be nearer linked in loue, seeing coniunctiores sunt qui animis quàm qui corporibus coniunguntur, nearer are they of kinne which are allyed in the spirit, then they who are but of linage in the flesh, as Lib. 6 diuin. instit. cap. 10. Lactantius obserueth. Whereupon, as for that, the son of the Virgine Mary counted his mother more blessed for carying him in her heart by grace, then in her wombe by nature, Luk. 11. 28. so for this, our elder brother Christ preferred his [Page 211] spiritual brethren to his mother, and brethren in the flesh, Mat. 12. 49. Which mysticall bodie of the Church, sith Christ hath knit together by ioynts and bands proceeding from him, Col. 2. 19. as the head doth our naturall bodie by arteries and sinewes deriued frō it: therfore sheweth the Apostle to vs seuen of these bands and nerues of loue, Ephes. 4. 4. First, we are one bodie, whose members must needs be knit together: secondly, we haue all one spirit, whereby we are vnited together: thirdly, one hope of our vocation, for which as hopefull coheires we should reioyce together: fourthly, one Lord, whom as fellow-seruants peaceably we serue together: fiftly, one faith, which we maintaine together: sixtly, one baptisme, in which we promised against his foes to fight together: and seuenthly, one God and Father of all, who will haue his children to be, and reioyceth to see them in vnitie together. Which bonds of peace, common to vs all, shold linke vs in loue, as those primitiue Christians were one heart and one soule, when they had all things common, Act. 2. 4.

For seeing amitie and loue springeth from likenesse and equalitie, as Lib. 8. Ethic. cap. 8. Aristotle, Lib de amicit. Tully, and Lib. de multit. amicorum. Plutarch teach: this [...], this though earthly onenesse and identitie, wrought euen with heathen men so much, that old Hegio in the Terent. Adel. act. 3. s [...]en. 5. Comedie from this could resolue neuer to breake friendship,

Cognatus mihi erat, vnâ à pueris paruoli

Sumus educati: vnâ semper militiae & domi

Fuimus: paupertatem vnâ pertulimus grauem.

Animam relinquam potiùs quàm deseram.

We were borne together, we were brought vp together, at home and abroad we alwaies were together, we suffered want both together, nothing but death shall diuorce vs.

Val. Max. li. 1. cap. de [...]ira [...]. Philostratus and Hippoclides, because they were borne in one day, had one schoolemaister and lesson of Philosophie, and one decrepit age, they had one mind and one affection, and one purse, their loue continued to the last houre of their death, and dyed both together.

What knit Tully and Scipio so together, that they were of one heart, and one soule in two bodies, but this [...] and likenesse, as himselfe Lib. de amicit. confesseth, whereby they both liued in one [Page 212] house, fed at one table, learned one knowledge, fought in one warre, trauelled in one peregrination, and conuersed in one rustication and countrie life? Such vnitie of minds this onenesse of manners bred in these men, that he professeth himselfe, he neuer offended him in any thing to his knowledge; and confesseth of his friend, that he neuer heard any thing from his mouth that displeased him: wherefore well might he speake as he Ci [...]. in Lalio. doth from his experience, that nothing doth more beget and bring vp amitie, then paritie, equalitie and likenesse, in the things of the bodie, of mind, and of fortune. What knit Austine and Alipius so indissolubly together, (to come to more spiritual friendship) but because (as he Lib. 6. 8. 9. conf. confesseth) they were borne both in one towne, Togasta in Affricke, brought vp in one studie of learning, almost of one age, conuerted by one Ambrose at Myllaine, at one time, from one heresie, receiued one baptisme and one spirit of new birth? And what should more linke our hearts then that we are all borne of one immortall seed, in one wombe of the Church, growing vp in one bodie to the full stature of Christ, as members knit together by one spirit, all trauelling to one Canaan and hope of our calling, in this way seruing one Lord, maintaining one faith, fighting together in one Sacrament and oath of Baptisme, and louingly liuing together as sons of one God and Father of all? O hearts harder then Adamant, complaineth Eras. pacis quarim. peace: In rebus tam multis consortium, & in vita tam inexplicabile dissidium? In so many things fellowship, and in life no friendship? All one bodie, and in the members no sympathie? In all one spirit, and in the affections no harmonic? All one hope of heauen, and in coheires no symphonie? All one Lord, and in fellow seruants no vnitie? All one faith, and in opinions no symmetrie? Al sworne in one Baptisme, and in fellow soldiers no symmachie? all adopted by one Father, and in brethren no fraternitie? For all these ones no vnitie? This of all other is argumentum maximi momenti, the most inducing motiue, saith a Beza maior ann. in Eph. 4. 4. Writer, and strongest argument that may be to loue, that we are all by one God and Father, made one bodie through one Spirit, to serue one Lord in one faith, and consecrated to him by one Baptisme, doe hope all for one glorious [Page 213] inheritance whereunto we are called. Which seuen Zach. 11. 14. bands of brotherhood, seeing Satan hath dissolued, as Antiochus cut off the seuen brethren which were knit together, 2. Mach. 7. giue me leaue to bind them faster then before, and seeing the vnitie of one God and Father is Rolloc. in Eph. 4 first in order, somewhat inuerting the linkes, to order them as Beza in that golden chaine hath proposed them.

First, we haue all one God and Father of all, who as he is the 1. linke of Christian brotherhood, One Father. author not of confusion but of peace, 1. Corint. 14. 33. so will he haue all things in his house done honestly and by order, ver. 40. And rather so done, because as mightily he hath shewed himself a Father of generation to vs all, Esai 64. 8. (wherein yet are both Acts 17. 24. 28 beasts and Verse 26. beastly men our brethren and our sisters but the Iob 17. wormes): so mercifully hath he bene a Father of regeneration to redeeme vs his children, Esai 63. 16. for which cause we may call Math 13. 9. none our father on earth but him, nor any brethen but the children of his spirit. From which former paternitie of creation, as he called his creatures onely good when they were seuered apart; but then indeed very good when in one view he saw them Iun. in Gen. 1. 31. in symmetrie vnited together, Gen. 1. 31: so frō this later fatherhood of recreation he counts his new creatures good, when in peace they serue him by Mat. 18. 20. two or three; but then only commendeth them for very good, when they all continue together with one accord in the temple, and in symphonie praise him together, Acts 4. 46. yea so good, that in admiration thereof he crieth out in exclamation, Ecce quàm bonum, behold how good it is when brethren dwell together in vnitie, Psalme 133. For indeed as the eye (saith Saint Lib. 3. de Gen. ad lit. cap. 24. Austine) the light of the body, though it seeme faire and is well fauoured in it selfe when it is apart from the whole, is yet more beautifull and comely when vnited with the members of this little world: so the light of the world was glorious and good in it selfe, when it was without the firmament of his luster; Gen. 1. 4. but then onely called most glorious and very good of its Father, when he saw it ioyned with the members of the greater world, verse 31. Which vnitie of creatures, if it be so good and comely in the eye of their mightie Father, who formed them of dust by his word, then [Page 214] Quàm bonum & quàm iucundum, how good and comely is it in the eye of their mercifull father, who framed them anew by his essentiall word, to see his children like brethren dwell together in vnitie? Which dutie of accord, though as father rightly he might claime by that title of father, A sonne honoreth his father; If then I be a father, where is mine honor? And which seruice of vnitie, though as God iustly he might challenge by that right of master: a seruant honoreth his master, If then I be your master where is my feare? Mal. 1. 6. yet draweth he them with promise of reward in that Psalme, that they might do it at least like hired seruants for their profit, which they would not for his pleasure as dutifull children: Ecce (saith he) behold how profitable and how pleasant it is; which sith, for himselfe, is not pleasant any thing vnto the Almightie that thus thou art righteous, nor profitable vnto him that thou makest thy wayes thus vpright, Iob 22. 3. (for as thy goods are not profitable, Psal. 16. so neither is thy goodnesse pleasant vnto him for himselfe, Iob 35. 7.): surely the profit and the pleasure of this concord redounds to them alone that like brethren dwell together in vnitie. And though vertue haue no reward better, as vice no punishment greater then it selfe, so that we should not need the spurre of reward to be pricked forward to this, as neither the bridle of punishment to be restrained from that: yet is he here driuen to call on our dull nature with the spurres of profit and pleasure, when we behold how profitable and pleasant a thing it is for brethren to dwell together in vnitie. For seeing omne amabile, euery obiect of our loue, which lodestone-like draweth our iron hearts to affect and embrace it, must be (as our Arist. li. 8. eth. cap. 2. Moral-master teacheth) either good, or profitable, or pleasant: he setteth here this Psalme before our eyes as a glasse, wherein we may behold how good, how profitable, and how pleasant a thing it is, for brethren to dwel together in vnitie. The glorie of which vertue was so eminent to the eye of his knowledge, that (as Ser. 2. de pace ad frat. in erem. Austine noteth) Prius miraretur quàm ostenderet quid vtilitatis & iucunditatis haberet, He first stood admiring it before hee shewed what profite and pleasure it affoorded: and therefore that Father admiring this admiration of our heauenly Father, crieth out and exclaimeth, [Page 215] O quàm grandem admirationem proposuit! O what admirable and wonderfull admiration he shewed when he cried out, Behold! What maruellous profit and pleasure he proclaimed, when he wondred, how profitable and pleasant a thing it was. For pleasantnesse he Psal. 133. 2. likeneth it to the sweete sauour of Aarons precious ointment, which ranne downe from his head to the skirts of his clothing: and for profite, to the Verse 3. deaw of Hermon, which watered the mountaines of Sion, and made them fruitfull hilles. Some things indeede are good (saith Ibid. Austine) but not delightsome, as fasting, watching, and afflictions are profitable but not pleasant, Hebr. 12. 11. some things are delightsome but not good, as gluttonie, drunkennesse, chambering, wantonnesse, and sinne is pleasant but not profitable, 2. Pet. 2. 13. But wouldst thou haue a good thing sweetened with pleasure, and a pleasant thing relishing of goodnesse, Ecce, Behold how good and pleasant it is: Miscuit vtile dulci, he hath mingled here pleasantnesse to make thee tast, with good to make thee sauor this great thing of God, and both procuring health in this life, and happinesse in the oother. For there (saith the Prophet) the Lord promised his blessing in this life, and life for euermore in the world to come, Psalme 133. 3. Behold then how good and pleasant it is, when loue faiths yonger brother, like Gen. 43. 34. Beniamin the yongest hath his messe doubled of our Ioseph, and this holinesse that is so pleasant and profitable vnto all things, hath the promise of the life present, and of that which is to come, 1. Tim. 4. 8. The profitable pleasure of which brotherly vnitie, as God the Father did admire when he beheld it, so fell that good father into admiration of this peace and vnion of brethren when he saw it. ‘O peace (saith Ibid. Austine) mother of Eremites, father of Caenobites, sister of solitaries, thou bond of the Patriarks, thou chariot of the Prophets, thou refuge of the Apostles, thou solace of the Martyrs, thou girdle of Confessors, thou dance of virgines, thou glasse of widdowes, thou spectacle of maried folkes, thou hate of tyrants, and halter of robbers. O peace and brotherly loue, thou calmenesse of the mind, thou tranquilitie of the soule, and singlenesse of the heart. This is the happinesse which stantheth grudges, and quencheth broiles, and stinteth garboiles, [Page 216] pulleth downe the crest of pride, embraceth the humble, appeaseth the disagreeing, and pacifieth the furie of foes. O peace, let thy possessor keepe thee, let him that wants thee seeke, and him that hath lost thee go after thee: for behold how good and pleasant a thing it is for brethren to dwell together in vnitie.’ Which as it was ioyful for Dauid to behold in some of his kingdome, for ostende bat qui dicebat ecce (saith In hunc Psal Austine) he pointed the finger to some whom he said Behold: so I wish this Psalme might now be said as truly Ecce, behold how brethren of one heauenly father dwell together in vnitie. I wish they that are without might point at vs, as did the Tertul. 39. apo. aduers. Gent. heathen at those Christians in the Primitiue Church, and say, Behold how these Christians loue one another. This was the Prophet Dauids Ecce: but I feare another ecce of the Prophet Esai may point out too many. He that is their father looked for iudgement, but ecce behold oppression: for righteousnesse, but behold a crying, Esai. 5. 7. Beloued in Christ Iesus, haue we not all one Mal. 2. Father? hath not one God made vs? why then do we transgresse euery one against his brother, and breake the couenant of our father? Though some false brethren, as they dealt with Gal. 2. 4. Paul, that crept and came in priuily to spie out our libertie which we haue in Christ Iesus of things indifferent, to bring vs into bondage, haue appropriated this name of brethren to themselues, yet conference found them like Simeon and Leui, but brethrē in euil; and into their secret descend not thou my soul, my glory be not thou ioyned with their assembly, and a Canō hath discharged and dissolued the bonds of their brotherhood. That all Christians are indeed brethren, Rom. 8. 29. and [...], a fraternitie among our selues from this one Father, 1. Pet. 5. 9. and therefore must be [...], and loue as brethren, 1. Pet. 3. 8. there is an herbe almost in euery hedge, which for it nature by some Vid. Kemb. D [...]d Herbalists is named [...], louer of brethrē or Cliuer, because in loue it cleaues to euery one that doth but touch it. This herbe we plucke vp, and let the roote of bitternesse spring vp in our hearts, whereby many are defiled. But Paul the 1. Cor. 3. best planter would haue vs let it grow on in our gardens, Heb. 13. 1. [...], let brotherly loue continue. For as in a gardē knot, diuersitie of flowers [Page 217] and sweete herbes cause a more fragrant smell to him that keepeth them: so incundum est, it is a sweete smelling flower in the nostrils of him whom Mary supposed to be a gardener, when brethren dwell together in vnitie. I might adde with Dauid, It is also profitable vnto them: for surely (saith Ser. 11 de Quadrag. Leo) Apud suum patrem, qui non fuerit in charitate fratrum, non habebitur in numero filiorum, he shall neuer haue the inheritance of sonnes with God his father in heauen, who hath not the loue of brethen with his mother the Church here on earth. Let vs not then by our iarres grieue the holy spirit of God our Father, whereby we are sealed for sonnes vnto the day of redemption, Ephes. 4. 30. as Esau would not be auenged of Genes. 27. 41. Iaakob least he should vexe his father Isaac, who the rather should not be grieued with his contentious children, because he hath made them all

One bodie, whereof his owne sonne is the head. Ye are the 2. linke, one bodie. bodie of Christ, and euery man a member thereof for his part, 1. Cor. 12. 27. Now how absurd in nature would it seeme to a naturall man, that the members of the bodie (as I sayd before) 1. vnitie in the body. should be deuided? That head was mad in Iudas which plotted, the feete were vnnaturall that went, and the hands cruell which executed the other members with an halter, Mat. 27. 5. they were lunatick feet & possessed with a diuel, which oft times caried their fellow members into the fire, and oft times into the water, Mat. 19. 15. It was a tongue denying the faith, and forswearing nature, which cursed its fellow-members, Mat. 26. 74. They were hands possessed with a legion of diuels, which stroke their fellow-members with stones, Mark 5. 5. and most vnnaturall teeth which did Esai. 9. 20. eate vp the armes and Esai. 49. 26. deuoured their owne flesh. For if thus the feete of the bodie mysticall shall presume to rise against the head, and each member against his fellow, what is this (saith Orat. 1. de reconcil. Monach. Nazianzene) but the dissolution of the ioynts and destruction of the whole? ‘If the mysticall members shall thus striue each with other, the reuerend bodie of Christ must needs be rent asunder, and Satan by our hands shal deuide the seamelesse coate of Christ, which by the cruell souldiers that crucified the head he could not effect, Iohn 19. 24. [Page 218] Because indeed the twelue tribes of Israel according to the flesh should be deuided in themselues and rent in two parts, Ahijah the Prophet tore Ieroboams garment in twelue peeces, 1. Kings 11. 30. but because Israel after the spirit should not be rent in schismes, 1. Cor. 3.’ Christ would not haue his seamelesse coate diuided, as De vnit [...]t. Ecclesia. Cyprian well obserueth: and yet it is dolefull to see what diuision among the members of Christ; in whose bodie humorists like distempering humors in the fit & feuer of blind zeale, runne beyond the sobriety of knowledge and the temper of Christs bodie. But blessed be that Phisitian which giueth them a cup of cold water to drinke for allaying of their hot fit, verily he shall not loose his reward. It is ruthfull to see, how when the Galatians would haue plucked out their eyes to giue Gal 4. 15. Paul, the hands of Christs bodie would plucke out the eyes to giue themselues sport, as the Philistines did Sampson, and our tongues of perswasion would teach the eyes to be no higher then themselues in the bodie, and haue no greater lights then starres in the Church, which is a 1. Tim. 3 15. firmament of truth, nor those to differ one starre from another starre in glorie. We haue not wanted many a Diotrephes, Qui quoniam non possunt primum locum obtinere in Ecclesia, idcirco eam scindunt vel ab ea deficiunt, as Maior ann [...]. in 1. Cor. 12. 15. Beza speaketh, who (it seemes) said by experience of some in our Church, and for loue of good brethren concealeth the Church, who because they could not haue the preheminence among vs to be one of the two eyes of this bodie, would therfore not be of the bodie; and when blazing comets could not be the Sunne or Moone, would fall from heauen with the taile of the Dragon and become wandring starres, as the Iud. 13. Apostle well termes them. And though as 2. Tim 3. 8. 9. Iannes and Iambres withstood Moses, these also resist the truth; yet the comfort is, they shall preuaile no longer, for their madnesse shal be euident vnto all men as theirs also was, but of this more anone: and meane while let them know from Saint Ser. 2 de pace a [...]frat. in erem. Austine, that as the spirit of man viuifieth not the corporal members vnlesse they be ioyned in vnitie; so neither the spirit of God quickneth the spirituall members vnlesse they be vnited in peace: and so vnited, that like as those, though they haue not the same office, haue yet the [Page 219] same care one for another, 1. Cor. 12. 4. 25. so these though they haue diuers giftes and operations of the spirit, yet be one anothers 2. Community. members in the bodie, Rom. 12. 5. 6. For as the eye seeth more for other parts then for it selfe: so must the wise with Iob 29 15. Iob be the eye of wisedome in counsell to the ignorant and blind, and looke not euery man on his owne things, but on the things also of other men, Philip. 2. 4. As the hands are not strong for themselues alone, but for defence of the rest: so must with Verse 12. him the hands of helpe in the Nobles deliuer the poore, the fatherlesse, and him that hath no helpe. As the feet sustaine not or cary themselues, but the whole: so must those strong men of supportance in the gentrie, with Verse 15. him be feet to the lame, and support one another through loue, Ephes. 4. 2. As the head deuiseth not so much its owne as the good of the whole; so with Verse 16. him must the head of aduice in the Lawyers, seeke out the cause for them that know it not. As the eare heareth not alone for it selfe, but the whole: so with him must the eare of iustice in the magistrats deliuer the poore that crieth, Iob 29. 12. and so as they did him, the eye that seeth their iustice, shall giue witnesse to magistrates; the eare that heareth their wisedome, shall blesse the counsell; the hands that receiue their helpe, shall defend the Nobles: the feete that feele their sustenance, shall support the gentrie: that (as In Psal. 130. Austine noteth) though the eye see and heare not, the eare heare and see not, the hand worke and neither heare nor see; and the foote walke, and neither heare, see, nor worke: yet the eye may say, the eare heareth for me, and the eare may say, the eye seeth for me, and either say, the hand worketh for me, and the hand say, both see & heare for me, and all three confesse the foote walketh for them: seeing singula seruari totius interest, the safetie of one is the safegard of all, as Lib. 2. de ira cap. 31. Seneca wel obserues. Thus those three thousand Christians which were members of this bodie, had such care one of another, that none among them lacked, but had al things common which were communicable, Acts 4. and each distributed to other as he had need, as the naturall members haue care one for another. Thus those other Christians in the Primitiue Church, had a communitie of hand and heart one with another, Omnia indiscreta sunt apud nos praeter [Page 220] v [...]cores, All things (said they by Apol. aduers. G [...]mez. Tertullian their mouth) are common amongst vs, except the mariage bed, In illo loco consortium soluimus, in quo solo caeteri homines consortium exercent, in that place we breake company, in which alone these heathen are companions. This should be the mutuall care of Christs members, sith the members of the body haue such care one for another: that as these, if one suffer, all suffer with it, 1. Cor. 12. 26. 3. compassion. so also they suffer one with another, 1. Pet. 3. 8. Which place of Saint Paul, father Tom. 10. homil. 15. de mod. quo no [...] inuic. dilig. deb. & tract. 32. in J [...]an. & in Psal. 130. Austine in his workes oft expounding, most excellently shewes this mutuall compassion: Behold (saith he) the foote treadeth on a thorne, and see how all the members condole it: the backe bends it selfe, the head stoupeth, the eye most remote in place diligently searcheth, the eares attend where it is said to be, the hands pull it out, euery member is busied to succour it: and yet neither head, nor eye, nor eare, nor hand, nor any part but the foote was pricked with the thorne. And this is that memento of compassion and fellow-feeling, which the Apostle enioyneth fellow-members of this body, Hebr. 13. 3. Remember them that are in bonds, as if ye were bound with them: and them that are in affliction, as if ye were also afflicted in the bodie. This sympathie of Christs members Paul commandeth Christians, Reioyce with them that reioyce, & weepe with them that weepe. Rom. 12. 15. This like-affection euen nature A [...]ist lib. 9. Ethic. cap. 4. teacheth all men, who wold haue a friend to be not only [...], but [...] also, to be of like affection one towards another, that whether our fellow-member sing of mercie or iudgement, pipe vnto vs of his wealth, we daunce for ioy, or mourne for his woe, we lament. This was Iob. Iobs commiseration, Did not I weepe with him that was in trouble? and was not my soule in heauinesse for the poore? But alas, where is this weeping with them that weepe? We weepe often, but it is like the Crocadile, who first kils a man, and then weepes fainedly for him, but for all her teares, after deuoureth him. Such a Crocodile was Ier. 41. Ishmael the sonne of Nethaniah, who hauing slaine Gedaliah, wept for him forsooth, and with his fained teares moued Gedaliah his friends to come and mourne for him, and at aduantage slue them with the sword. These weepers for their [Page 221] fellow-members afflictions, are like those hired womenmourners, Ier. 9. 17. 18. which with the woman of Tekoah faine themselues to mourne, and put on mourning apparell, 2. Sam. 14. 2. which can now so weepe with them that weepe, as presently reioyce with them that reioyce, and are rather passionate then compassionate members, whose heauinesse may endure (it may be) for a night, but ioy commeth in the morning. Those that indeed will be true condolers, must so be [...], 1. Pet. 3. 8. and suffer with another, that (as Beza paraphrastically well turnes it) they be mutuo molestiarum sensu affecti, be touched with the sense and feeling of their griefes.

We Diodor. Sicul. lib 4. dereb. ant. cap. 1. reade of such compassion among the AEthiopians, that if any one be hurt or harmed in any part by misfortune, all his domesticals and friends hurt themselues in the same: if he halt on the right, they limpe on the same: if on the left leg, in compassion they halt on the left, & communis est omnium felicitas & infelicitas, saith mine Author, these naturall men like the naturall members are touched with the sense and feeling of one anothers griefes. And if we will not learne of barbarous and vnwise, yet let vs learne of the wise and holy men of God, at least let vs learne of our members which we stil carrie about vs. Behold and consider thy selfe, O man. If Paules face be smitten with the rod, the tongue it complaines, why smitest thou me? the heart it sobs and sighes, why grieuest thou me? the eye it watereth with griefe, why saltest thou me? the head it shakes, why vexest thou me? the hand it points him out, why wrongest thou me? Behold in a throng and preasse of people (saith Hom. 15. citat. Austine) if the foote be trode vpon, the tongue complaineth, thou treadest on me: if he reply to it, I trode on the foot, I touched not thee: Yes thou trodest on me saith charitie, 4. cōgratulatiō thou trodest on me saith sympathie, thou trodest on me saith vnity: their suffering is mutuall as their ioy reciprocall,

If one member be had in honour, all reioyce with it. Is the backe to be decked and adorned with costly raiment? for ioy the head will inuent it, the eye will lust it, the feet fetch it, the tongue prize it, the hand inuest it, and the head like our Mat. 25. Sauiour will congratulate them all. In that ye haue done it to the least of [Page 222] these my brethren, ye haue done it to me. This was the reioycing of Paul with the Ph [...]lippians for their heauenly health, and their resounding ioy with him for his spirituall wealth, Phil. 2. 17. 18. We were comforted (saith 2. Cor. 7. 13. he to the Corinths) because ye were comforted: and this confidence haue I of you all, that my ioy is the ioy of you all, 2. Cor. 2. 3. This is the congratulation of Saints, to reioyce with others ioy, and be glad they haue that in others, which they possesse not themselues, vt singulorum beatitudo sit omnium, & omnium beatitudinum vniuersit as singulorum, saith Tom. 4. lib. de amicit. cap. 22. Austine: That the wealth of each one may be the weale of all, and their common prosperitie each ones particular plentie: that one bodie being at vnitie, the members may haue communitie, and that common care moue sympathy, and compassion of the members which are linked by a nearer bond of

One spirit. Which as a soule in this mysticall bodie knitteth 3. link, one spirit all her members with ioynts and nerues, nearer then the spirit of man doth the lims of his bodie with arteries and sinewes of the flesh. For as in the diuine essence, though there be three persons which are in themselues distinct, yet because they all haue one spirit and nature, 1. Ioh. 5. they haue therefore but one will, Ioh. 17. 21. So we also though we be many persons and members of one bodie, 1. Cor. 12. 12. yet because we haue all but one spirit, vers. 13. we must needes be like them ( Act. 4.) of one heart and one mind. And therefore sith from one soule and spirit humane, contrarie iudgements, disagreeing thoughts, and opposite motions cannot properly proceede, but (as Arist. lib. 9. Eth [...]c. cap. 4. Nature teacheth) the same desire, the same lust and will: well concluded Paul his Philippians in the bond of peace from the vnity of this spirit, Phil. 2. 2. If there be any fellowship of the spirit, saith he, be like minded, hauing the same loue, being of one accord and of one iudgement. And indeed, seeing as corporall wedlocke putteth two soules in one bodie, Eph. 5. 31. so spirituall mariage with Christ through this spirit, maketh but one soule (as it were) in two bodies, 1. Sam. 18. as Lib. 8 Ethic. Aristotle spake of friendship. Surely as the former couple being [...], (as Ephes 3. 6. Paule speaketh) of the same bodie, must needes be Philip. 4. 3. [...], yoke-fellowes, [Page 223] to Eccles. 26. 7. draw both one way: so these latter paire, being [...], of the same spirit, ( Phil. 2. 2.) must needes also be [...], yoke-fellowes, to mind one thing, and draw both one way in their iudgements. Thus were those former Christians of one heart and soule, because they had this one spirit, Act. 4. 32. This witnessed Apol. ad Gent. Tertullian of those later Christians in his time: Animo anima (que) miscemur, We are of one heart, of one mind, and one iudgement, because we haue one spirit. And this is the nearest of all bonds that heauen and earth can afford. For our God of peace to knit our affections, bindeth vs with all cords of loue possible to be found. First, because men of one kingdome loue one another better then straungers, that we might do so, he made vs one kingdome, 1. Pet. 2. not any of vs alients and forreiners, but all of one commonwealth, Ephes. 2. 12. And because in one kingdome, men of one citie commonly loue best, that we might do so, he made vs fellow-citizens, and that with the Saints, vers. 19. And because in one towne factions do arise, and domesticals loue more: that we might do no lesse, he made vs one houshold, as there we may reade. And because often mans enemies are they of his house, and brethren of all the familie loue best: that we might do likewise, he made vs all brethren, Mat. 23. And yet because brethren may iarre, and the members neuer fall to warre: that we might neuer fall out, he made vs one bodie, Ephes. 4. And yet againe, because the members of his bodie may be diuided, and our soule is neuer at diuision: that our minds, wils, and iudgements might for euer be vnited, he gaue vs this one spirit, which is the bond of peace. Wherefore (that with Phil. 4. 3. the Apostle I may exhort) I pray Euodias, and beseech Syntiche, that they be of one accord in the Lord. Let the bodie of Antichrist, because it hath not this one spirit, but like that mad bodie in the Marke 5. 1. Gospell is possessed with a legion of euill spirits, let her members beate one another as did his, which cannot be bound with these chaines of vnitie, as his could not with bands. But seeing Christs bodie, which ye are, hath one spirit: 1. Cor. 1. 10. I beseech you brethren by the name of our Lord Iesus Christs sake, that ye all speake one thing, that there be no dissentions among you, but be ye knit together in one [Page 224] mind, and in one iudgement, Ephes. 4. 3. indeuouring to keepe the vnity of the spirit in the bond of peace: and rather because it is commaunded by

One Lord. For though on earth there be many Lords, yet vnto 4. link, one Lord vs there is but one Lord Iesus Christ, by whō are all things, and we by him. 1. Cor. 8. 6. who as he came in the Luke 2. raigne of Augustus, a time of peace, and was brought from heauen with an Verse 14. Angelicall song of peace; so being indeed the Esai. 9. 6. Prince of peace, at his returne to his Father, left he his seruāts the cognisance of peace, Ioh. 14. 27. Peace I leaue with you, my peace I giue vnto you.

For as malice is Satans liuerie, whereby euen Caine is discerned to be of that wicked one, 1. Iohn. 3. 12. so is loue Christes badge, by which each one is knowne to belong to this Lord, vers. 19. By this (saith he) shall all men know, that ye are my disciples and seruants, if ye loue one another, Ioh. 13. 35. Not by crying, Lord, Lord, not by casting out manie diuels, not by doing anie great miracles in my name, not by prophecying in my name, Mat. 7. 22. not by speaking with the tongue of men and Angels, not by hauing the gift of prophecie, not by knowing al secrets & al knowledge, not by faith that cā remoue mountains, not by feeding the poore with al your goods, nor by giuing your bodies to be burned, 1. Cor. 13. But in hoc cognoscent, by this cognisance shall all men know ye are my seruants, if ye loue one another. Other that are wicked may haue all these gifts, as before I haue shewed; but [...], saith the Apostle, by this badge are the children of God knowne & the children of the diuell, 1. Ioh. 3. 10. This was the badge, whereby as the Scribes and Pharises Acts 4. 13. knew by the boldnesse and learning of Peter and Iohn, that they had bene with Christ: so the heathen knew those primitiue saints to be Christians and belonged to Christ, when they cried, Vide vt inuicem se diligant, See how these Christians loue one another. Ipsi enim inuicem oderunt, for they hated one another, saith Apol. 39. adu. Gent Tertullian, and shewed by their badge, that they were of their father the diuell, seeing the Iohn 8. 44. lustes of their father they would do, and be as readie to kill one another, as we to die one for another, & lay downe our liues for the brethren. Which badge of one Lord, seeing to weare on one arme is not sufficient [Page 225] for them, who like Publicans and sinners loue none but their friends, Math. 5. 46. our prince of peace, because he is Lord of Lords and King of Kings, will haue his seruants to weare it not onely on their breast, but also on their back, and loue their foes as well as their friends, Math. 5. 44. A new commaundement (saith this one Lord) I giue vnto you, that ye loue one another, Ioh. 13. 34. But how one another? Euen as I (saith he) haue loued you mine enemies, that ye loue one another. Know ye what I haue done to you? Ye cal me Maister and Lord, and ye do wel, for so am I. If I then your Lord and maister haue washed your feete in loue to my foes, ye ought also to wash one anothers feet. These are (beloued fellow-seruants) the armes of your one Lord, whereby ye may shew of what house ye come, & whether to one Lord, as seruants? yea as brethren ye belong. Louers of their friends are to him but halfe a kinne, yea are but his brethrē in law, euen of their wrested law, Mat. 5 43. who taught to loue a friend and hate an enemie: nay they are not allied to this one Lord, vnlesse Publicans and sinners be his kinred. Louers of their foes they are his nearest kinne, euen his father, and mother, his sisters and his brethren, Math. 12. 50. Now (beloued in Christ Iesus) sith this one Lord left vs his badge when he went, to know vs to be his seruants when he returnes, what will he say when he finds on our backes the marke of the Beast, and on our breasts the badge of the diuel? He will say to such Christians as Mat. 22. he said of the coine, Whose image and superscription hath it? whose badge and cognisance is this that you weare? Satans? why then giue to Satan that which is Satans: ye serue not one Lord alone it seemes by your armes: ye Zeph. 1. 5. sweare by the Lord and by Malcham: your Hos. 10 2. heart is diuided into an Psal. 12. 2. heart to your friends, and an heart to your foes, that ye halt betweene me and Satan. If 2. King. 18. 21 he be your Lord go after him, but if I be your one and only Lord, come after me alone: for Luk. 16. 13. ye cannot serue vs two masters, whose seruice is so Gal. 5. 17. contrarie, as the Iam. 4. 4. amitie of the one is the enmitie of the other, and whosoeuer will be a friend of Satan, maketh himselfe the enemie of God this one Lord. O then ye seruants of my God, leane not to Satan, vnlesse ye will leaue this one Lord. Keepe not backe like Act. 5. Ananias and Saphira part of his [Page 226] possession. The sonne and Lord of Dauid, like his 2. Sam. 16. father will not be serued with followers whose beards are halfe shauen, and with curtald wedding garments of loue. He who requireth the whole heart and not the halfe, Prou. 23. like the true 1 King. 3. 26. mother will not haue it diuided into parts, but will haue all the heart, all the soule, and all the mind, thrise all, least a thought of malice should stay behind, Math. 22. 37. For which seruice of your one Lord, if doubting your reward ye resolue with them in Malachie. 3. 14. It is in vaine to serue God, and what profite is it that we haue kept his commandement, and walked humbly before the Lord of hosts? Therefore we count the proud blessed: euen they that worke wickednesse are set vp, and they that tempt God, yea, they are deliuered; O tarrie the Lords leisure for his reward. Erit tempus, there will be, there will be a time, when he will discerne betweene the righteous and the wicked, saith the Prophet, betweene him that serueth God and him that serueth him not, Vers. last. He that waiteth on his Lord shall come to honour, Prou. 27. 18. saith Salomon. Which though it oft be not so with our earthly Lords, yet the Lord will not forget his people, nor forsake them that be godly. Thou Lord, saith Dauid, hast neuer failed them that serue thee, Psal. But as he promised his followers a reward, and appointed vnto them a kingdome, because they had continued with him, and followed him in the regeneration, Luke 22. so will this one Lord, if him alone ye serue in loue, giue you the kingdome when that great donatiue shall fall into his hand, for you to receiue it.

Howbeit if this one Lord cannot linke fellow seruants in loue, yet the

One faith wherein all we serue him, should knit the faithfull 3. Linke, One faith. in affection. Where, by faith, whether we vnderstand that faith in God, Mark. 11. 22. by which Rom. 5. 1. hand we receiue Rom. 6. 23. that gift of God, and 1. Tim. 6. 12. lay hold on eternall life; or that faith of God, Apocal. 14. 12. by which seed of the word we conceiue this hope of that kingdome (as Aquit & Zench. in Ephes. 4. 4. some do them both): either of them is so specifically one in the obiect of one Lord which they apprehend (though neither numerically one in the subiects wherein they are comprehended) that they should linke the subiects together [Page 227] wherein they dwell, to this one Lord whereon they worke.

And touching the former, though each man hath his owne One faith in God. particular faith, by which alone he shall liue, Abak. 2. 4. which in S. Paul is not numerically one with the faith of his Titus, yet haue they both one faith of the elect, Tit. 1. 1. which specifically is one, and called a common faith to them both in respect of the obiect, vers. 4. and still through the Scripture termed in the singular number, the faith of the Saints, whether Iewes or Gentiles. For howsoeuer that Apostle may seeme vnto some, to distinguish Two doubtfull places expounded. the Iewes faith from the faith of the Gentiles, in saying, One God shall iustifie circumcision [...]. of faith, and through Former. faith vncircumcision, Rom. 3. 30. from which diuerse prepositiōs in As Rom. 11. 36. [...]. And 1. Cor. 11. 12. [...] other places Lib. 3. in Ro. 3. 30. Origen here proposeth some diuersitie: yet is not this spokē (saith Lib. de spirit. & lit. cap. 29. Austine) to make anie difference between the faiths of these two nations, as if of, and as though through faith did really differ; for as here he auerreth, circumcision shall be iustified of faith, so elsewhere he auoucheth that God wil iustifie the Gentiles [...] of faith also, Gal. 3. 8. And as here he affirmeth, that vncircumcision shall be iustified by faith, so elsewhere he confirmeth, that the Iewes shall be iustified [...] likewise by faith, Gal. 2. 16. But this one faith shadowed vnder these two prepositions, whether it was thus spoken ad veritatē locutionis, as that Father noteth, as Pharaoh his dreame though one in Gen 41. 25. matter was doubled in manner, Vers 31. because the thing was certaine and of importance: or whether it was to increase and exaggerate the thing (as Martyr thinketh) with these two diuerse phrases, as Col. 1. 16. All things were created [...], of him, and through him. elsewhere he doth in another cause: or whether (as Ierome iudgeth) he would rather change the phrase thē ingeminate the same, as 1. Cor. 12. 8. [...], &c. elsewhere he doth in one verse: or to checke the Iewes supposed reall difference of their iustification from the Gentiles, by a verball difference, as with Caluin I rather thinke: surely though these prepositions be diuerse, yet the propositions are the same, as generally most ancient and late writers do agree. As if, when the Iewes looked for a difference from his mouth, he should haue said: And will you needs haue one? here is all: God will iustifie the Iewes of faith, & through faith the Gentiles, which differ but in word. Or those of faith, [Page 228] saith Caluin, because they were borne heires of the couenant, and receiued it ex patribus, of their fathers, Rom. 9. and these by faith, because it was to them aduentitious and through the fall of the Iewes. Rom. 11. 11. [...]atter doubt [...]ll place.

There also may seeme one faith of the Iewes and another of Gentiles, where the Apostle saith, By the Gospell the righteousnesse of God is reuealed from faith to faith. Roman. 1. 17. Which reuelation neuerthelesse, whether it be meant from the faith of Preachers to the faith of their hearers, as Lib. de spirit. & lit. cap. 11. Austine: or from the faith of the Iew to faith of the Gentile, as Ierome: or from the faith of God promising, to the faith of man beleeuing, as Ambrose: or from faith in the old, to faith in the new Testament, as Chrysostome: or rather from faith imperfect, to faith more perfect in degree, with Musculus and Aretius I rather deeme: surely it is not distinct in either, but one in both them and vs, which like Macrob. Sat. lib. 1. Ianus being bifrons, two-faced, in the Iewes (as it did in Ioh. 8. 56. Abraham that saw Christs day) looked forward to him that was to come, and in vs Gentiles looketh backward vnto him who is alreadie gone, as Peter witnessed of vs both when he spake of this bifrons fides, Act. 15. 11. We beleeue to be saued through the grace of Christ euen as they. For he hath put no difference betweene vs and them after that by faith he had purified their hearts. Which last exposition of our latest expounders, as it suteth with the limmes of the text, so is it semblable to like phrase of Scripture, where the godly are said to grow frō strength to strength, Psal. 84. and to be changed from glorie to glory by the spirit of the Lord, 2. Cor. 3. 18. and here from faith to faith, Ro. 1. 17. frō a Mat. 6. 30. litle faith to a Mat. 15. 28. great faith, as he prayed in the Mat. 9. 24 Gospell, Lord I beleeue, helpe my vnbeleefe, or as the Luk. 17. 5. Apostles, Increase our faith. For howsoeuer the Apostle, saith Strom. lib 5. in princip. Clemens Alexandrinus, seeme to import a double faith in this place, yet he purporteth but one, quae per augmentū ad perfectionem contendat, a musterd seed of faith planted by Paule, which watered by Apollo, may grow vp to a great tree, in whose branches the graces of heauen may build their nests, as he seemes to allude. Thus then haue we all, whether Iewes or Gentiles, bond or free, rich or poore, one faith, one I say, though not in euery [Page 229] subiect wherein it dwelleth, yet one in the obiect on which it worketh, the free grace of God in Christ Iesus, who was yesterday Caluian Heb. 13. 8 & aly. vnder the Law, and is to day in the Gospell the same Iesus and Sauiour for euer. Heb. 13.

How should we not then all agree in one light of truth, being 1. Vse. so manie beames shining from this one Sunne of righteousnesse? How should we not all beare one fruit of the spirit, being so many branches ingrafted in this one vine and roote of Iesse? How should we not all relish alike each to other, being so manie brookes deriued from this one fountaine of grace? How should we not all consent in one sense and iudgement, being so manie nerues proceeding from this one head of wisdome? How should we not all be of one affection, being so manie arteries springing from this one heart of loue? How should we not all be of one mind, being so many veines drawing our nourishmēt from this one liuer of life? How should we not all be of one accord in Christ Iesus, being so manie lines drawne from this one center of grace? How should we not lastly square and proportion all our soules and bodies each to other, being so many liuing stones coupled and built together on this corner stone and foundation Christ Iesus the author & finisher of this one faith? O what sympathie in our bodies, and vnity in our soules should it make, that these desperate compatients are healed by this one Phisition? O what symphonie of tongues and free affection should it cause, that forlorn captiues we are freed al together by this one redemption? O what vnitie of spirit and coniunction of minde bred it in the children of Israel, that this one Sauiour made them all Exod. 15. 1. one miraculous way into the holy land, through the red sea wherin he drowned their enemies? And what vnion of minde should it cause in vs true Israel, that he hath Heb. 10, 19. 10 made vs all enter into the holy place by one new and liuing way, euē his bloud, in the red sea whereof he hath drowned all our foes the fiends of hell? As we all then (blessed brethren) go this one way thorough truth vnto life, so let vs not fall out by the way through any error in this life; we haue all one faith and grace of God in Christ Iesus, the one and onely meanes of our saluation.

Which one faith, seeing our aduersaries of the Romish sinagogue 2. Vse. [Page 230] rent in sunder by their idolatrous superstitions, how can we be but vnequally yoked with those infidels? What fraternitie and fellowship can the righteousnesse of Christ haue with the vnrighteousnesse of Antichrist? What communion or common vnion can light haue with darknesse? What concord Christ with Belial? What part the beleeuer aright with the infidell? & what agreement the temple of God with diuels? saith S. Paul 2. Cor. 6. 16. For though Lib. 4. princip. s [...]d. cap. 10. Stapleton slaunder our Church with renting this one faith, yet sith the foundation of their faith is not the rock alone wheron we build, but that other of sand. 1. Cor. 3. as hath bin in By D. K. throughout his conference. conference learnedly shewed: if their religion be superstition, and their Christian profession Antichristianisme, which hath bene as solidly and substantially By D. D. and D Ao. in their Tracts of Antichrist. proued: without doubt we haue rightly come out from among them, and separated our selues iustly as Tract de Eccl. cap. 10. per totū. Philip Mornay hath sufficiently demonstrated. For seeing this one faith and onely meanes of life they refuse at his hands who freely offereth them all-sufficiency, and answer wickedly, what 2. Sam. 24. Dauid did well, Not so, but I will buy it of thee at a price: seeing they count Christs robe of righteousnes not large enough to couer their nakednesse of sinne, but patch too a peece of new cloth, as if this old were out worne: seeing they botch to it the Esa. 64. 6. menstruous and filthie clouts of their owne righteousnesse, which like the 2. Sam. 10. 4. 5. curtald garments of Dauids seruants cannot hide their shame, but do indeed defile them as Iob. 9. 31. Iob confessed: Mine owne garments defile me, and had more need to be washed themselues in the bloud of the Lambe, then be able to wipe away their scarlet sins: truly if they will be our brethren in this one faith, they must know, that when they came to buy food of life at our Gen. 42. 25. Ioseph with money in their bags, and merite in their hands, that they haue corne enough at his hands for nought, and their money backe againe: that they haue saluation for nought, and their merits backe againe. For as God tooke from our first parents their clothes of figge leaues which couered not all their shame, and made them coates of skins to hide all their nakednesse, Gen. 3. 21. so till Christ take from them their rags of righteousnesse and figge leaues of merites, and put on them his sheepes clothing, which is the robe of his innocency, [Page 231] we must thinke they haue not put on the Lord Iesus the author and finisher of this one faith, neither saith Christ here in my text Be reconciled to these brethren. Yea, sith they Ier. 2 13. leaue the fountaine of liuing water, from which wel-spring of life they should draw their health, and digge to themselues broken cisternes that can hold no water; sith as Ionah 1. 5. Ionahs mariners called in their trouble euery man on his god, so to them in their miserie are as manie gods, and (to speake with 1. Cor. 8 5. S. Paule) as many Lords as euer had the Aug. lib 4. de ciuit. Dei, cap. 8. heathen, on whom they call. ‘In G. So [...], to 3 in Psal. 65. dangers, Nicholas in shipwracke, as the heathens did Neptune: Laurence and Florianus in house-burnings, as the Ethnicks did Ʋesta: Iohn and Paule in tempests: Leonard in bonds & imprisonment: for diseases, Valentine in the falling sicknesse, as they did Hercules: Roctius and Sebastian in the Plague: Ottilia for sore eyes; Apollonia for the tooth-ach: Margaret in child-birth, as the pagans did Iuno: and Petronella for feuers. For tēporall things, generally Anne, as the painims did Iuno: S. Lupus for their corne, as the other did Ceres: Vrban & Medard for their vines, as they did Bacchus: Gallus for their geese: Anthonie for their swine: Wendeline for their sheepe: Eulogius for their horses: Pelagius for their oxen. In liberall sciences, in generall Gregory and Catharine, as they Apollo and Minerua; in speciall, Augustine for diuinitie, Iuo for law: Casman and Damianus in physicke, as the other Esculapius. In mechanicall trades, Crispine in the shoes trade, Gudman in the butchers, Seuerine in the weauers, and Ioseph in the carpenters trade. In hunting Eustachius, and in riding Saint George on horsebacke. Yea sith euerie nation, region, prouince, nay towne and village, haue their tutelar, or rather titular gods, on whom they call for helpe in distresse, as in Germanie S. Martine and S. George: in Italie, Peter and S. Paule: In Spaine S. Iames: in France Michael and Dionysius: in Heluetia Marie: in Hungary Lodouick: in Poland Stanislaus: in Muscouie Nicholas: in Borussia Albert: in Colen the three wisemen of the East, called the three Kings of Colen: in Auspurge Huldericke: in Millaine S. Ambrose: and at Francfort Bartholomew:’ & quomodo possint vno loco libri huius commemorari omnia nomina deorum & dearum quae grandibus voluminibus vix comprehendere potuerunt? as speaketh [Page 232] Austine in that catalogue of the gods among the heathen, how can I in one Chapter of this booke recken the beadrole & recite all the names of their gods and goddesses, which a large volume could not containe, seeing singulis rebus propria dispertiunt officia numinum, as he speaketh of them; they haue tutelar gods in euery toy & trifle, that I may iustly exprobrate to them as Ieremie did to the idolatrous Israelites, Where are thy gods that thou hast made thee? Let them arise if they can helpe thee in time of thy trouble. For Ier. 11. 13. according to the number of thy Cities are thy gods ô Iuda. Ierem. 2. 28. Seeing (I say) they haue made this shipwracke of this one faith on the sands of their merites, and haue not built but runne against the rocke, and stumbled at the stone of offence: seeing wicked men, like those false Prophets Deut. 13. 13. haue gone out from among vs, as the Rauen from the Arke neuer to returne, and drawne away the inhabitants of their Citie, saying, Let vs goe and serue other gods which we haue not knowne: seeing they 1. Ioh. 2. 19. went out from vs, that were not of vs (for if they had bene of vs they would haue continued with vs) either for ambitious preheminence, like 2. Ioh. 9. Diotrephes, by that serpentine perswasion, Gen. 3. 5. Here shall ye be as gods: or with 2. Tim 4. 10. Demas for gaining this present world with that Mat. 4. 9. diabolicall promise, All these things will I giue thee: or as said 1. Sam. 22. 7. Saul to his seruants, Heare now ye sonnes of Gemini, will the son of Ishas, will Christ the roote of Iesse, giue euery one of you fields and vineyards, will he make you all Captaines ouer thousands, and Captaines ouer hundreds, that ye all haue conspired against me? Seeing they haue forsaken vs in the foundation, iustly we them in the building of this one faith, as Gen. 7. 1. 7. Noah forsooke the old world, Gen. 12. 1. Abraham the Canaanites, Gen. 19. 17. Lot the Sodomites, Exod. 12. 37. 41. Israel the Egyptians, and Christ himselfe the Pharises: and though they would build with vs, how can we build with them, when they on the sand and we on the rocke, when they Babel and we Ierusalem? How can we go with a right foote to their worke, when they giue vs not the right hands of fellowship, but sinistraes societatis, the left hands of their Iesuiticall societie? Wherefore no reconcilement to them who are the enemies of one faith, as Israel was forbiddē to make peace with Moab and Ammon, Deut. 23. 6. [Page 233] And though they crie like 2. [...]. Iehoram, Is it peace Iehu? is it peace Protestant? we may answer like him, What peace, whiles the whoredomes of thy mother Iezabel and her whichcrafts are yet in great number? For as the Prophet 2 [...] Iehu asked Ichosaphat, Wouldest thou helpe the wicked, and loue them that hate the Lord? Should Christians be friends with them who are enemies to the crosse of Christ? No, no, saith God to his Prophet, If thou returne to them, then will I bring thee backe againe, and thou shalt stand before me: and if thou take away the precious from the vile, thou shalt be according to my word. Let them returne vnto thee, but returne not thou vnto them, Ier. 15. 19. and I will make thee vnto this people a strong brazen wal: and they shall fight against thee, but they shall not preuaile against thee, for I am with thee to saue thee and deliuer thee, saith the Lord.

Howbeit if euer God shall grant thē repentāce, that they may know the truth, and come out of the snare of the diuell wherein they are taken: if euer they shall come into the vnitie of this faith, we will glorifie God for them, when they preach this one faith which before they destroyed: yea we wil giue thanks vnto God with these words of Dauid, saith Comment. i [...] Psal. 133. 1. Calume, Ecce quam bonum & quam incundum habitare fratres in vnum. We will sing and make a merrie noise to the God of Iaakob, when he shall turne them from the power of Satan to God, as Gen. 9. 27. he perswaded Iapheth to dwell in the tents of Shem. ‘Meane while (saith that writer) we must embrace all of them which submit themselues to this one faith and righteousnes of God: and let vs wish with stretched out armes to embrace all that dissent from vs, if to returne in vnitatem fidei, into this vnitie of faith they refuse not. If any kicke against the prickes, valere sinamus, let vs bid them adieu, because no fraternitie must we haue but with the chilof God and brethren in one faith.’ Which seeing we hold fast as 2. One fa [...]th of God. the anker of our hope, stedfast and sure in all stormes, we should not like Pauls mariners so iar in our iudgements, as to leaue the ship of the Church in her straight course of heauen, and fly each one to the cockbote of his priuate opinion. For seeing that one faith in God is groūded on this one faith of God, which is the word of truth: surely as that doctrin is no other but the Ephes. 2. 17. Gospel of peace; [Page 234] nor hath any author but the 1. Cor. 14. 33. God of peace, nor any ministers but the Rom. 10. 15 messengers of peace: so requireth it no dutie more then the Rom 12. 18. studie of peace, nor commendeth any vnitie so much as the Ephes. 4. 3. bond of peace, nor cōmandeth any profession so often as her followers to be Luke 10. 6. children of peace, nor any charge so straite as her Apostles and sent ones to be Embassadors of peace. Neuertheles though we all proceed by one rule of this matter, yet mind we not so all one thing in the manner, but that consenting in the doctrine which is according to godlines, we dissent in some questions and strife of words, whereof commeth enuie and euil surmises, 1. Tim. 6. 5. Of which teaching otherwise, I dare not, as Lib 3. Off. c. 3. Tully said of some, Nobis nostra academia magnam licentiam d [...]t, our Vniuersitie this way giues vs much libertie, vt quodcunque maxime probabile occurraet id iure nostro liceat defendere, that we may broach whatsoeuer strange doctrine we thinke probable. Yet dare I with Lib. 18. Moral. cap. 6. Gregorie auouch of some new-fangled questionists, Praedicamenta doctrinae quae quaerunt ad questionem, habere non valent ad refectionem, that they giue heed to brawlings about the law, which breed questions rather then godly edifying which is by faith, 1. Tim. 1. 4. as whether the late writers are not to be preferred to the auncient fathers: and whether humanitu in sermons be not vnlawful. The Apostle bids such put away these questions, because they are foolish and vnlearned, 2. Timoth. 2. 23. Foolish in preferring the children before their fathers, as our greene haire doth it selfe before gray heads, and imberbis theologiae thinks it self able to teach graue Doctors how to preach, Ʋnlearned, in calling the lawfulnesse of learning into question; and in Timothy and Titus commaundeth all Bishops which are the heads of the tribes and ouerseers of the seers, not onely to put them away when they are broached by them, but to stay foolish questions, or as the word may import, to quench them in one before they set many or any in the Church on fire, 2. Tim. 2 16. Tit. 3. 9. For as fire (saith [...]rp. ger [...]nd. p [...]aec. p. Plutarch) begins not first in the sacred and publicke places, but breedes first in a priuate house by some snuffe of a candle among straw, and after sets on fire the church of the towne: so these snuffes of candles that fall among our papers in the study, if they be not staid will fire the Church [Page 235] of God. How much the more were it to be wished, that as our reuerend fathers haue happily caused an vniformitie of discipline in the Church; so they wold not only execute that peacemaking Canon, that none preach against the doctrine of another, but prescribe also generant tenants of our Church to be followed by Churchmen in the lesser matters of doctrine, that these foolish questions and vnlearned might be stayed. And if the Iewes be tied to their Cabala, the Turkes to their Alcaron, Logicians to the axioms of their Aristotle, Phisitions to the aphorismes of their Hippocrates and Galen, Geometricians to the compasses of Eisclide, Rhetoricians to the precepts of Tully. Lawyers to the maxims of their Iustinian, yea Grammatians to the rules of their Lilly, why not babes in Christs schoole to her rules, who is a Lilly of the vallies, and as a Lilly among thornes, so this Christs loue among the daughter [...]? Cant. 2. 2.

We reade of a craftie King in Lib. de [...] & Oris [...]a. Plutarch, who knowing his enemies the Egyptians would out match him in strength if they matched in minds and accorded in their counsel, enioined each country the worshipping of diuers beasts which were enemies by nature, and would prey each on other; and while euery one defended his beast against the rauin of another, and tooke his wrongs impatiently, it came to passe at last (saith mine author) vt ob animaliū immicitias ipsae quoque gentes re no obserua [...]a infestae sibi inuicem hostes (que) redderētur, that by the enmity of their beasts the people themselues vnawares became such enemies that he subdued them. Thus and more then so subtile is the Prince of darknes, who perceiuing vs to be insuperabiles nisi separabiles, impregnable while knit in one mind and iudgement, he soweth strange questions among vs, as tares among wheate, which no lesse we adore then they did their seuerall gods (for alas though in generall like the 2. King 17. 33 41. Samaritanes we worship one God, & hold alone truth of faith yet some haue like thē their houshold gods, and priuate opinions, which as idols they adore): and these contray opinions while we defend against others, & contend about strife of words, ob opinichum inimicitias re nō obseruata ipsi quoque h [...]stes reddimur, of this doting on questions and strife of words (to English it from S. Paul) commeth enuy, strife, railings, and euil surmisings [Page 236] through vaine disputations of men, 1. Tim. 6. 4. After which nouelties as mens eares do naturally itch, 2. Tim. 4. 3. when Acts 17 21. Athenian-like they giue themselues to nothing so much as to heate some new things: so are thereby Ephes▪ 4▪ 14. wauering children caried about with euery wind of vaine doctrine, [...], by hazard-cast and chance-throw of men that speake at aduantage, or as F [...]er in C [...]t. 215. some expound it, that can cogge a die with craft for aduantage, whereby they lie in wait to deceiue the simple. And therfore as spiritual fathers must forbeare to cary them vp and downe with diuers and strange doctrines, Hebr. 13. 9. so must they, if they wil beare and beget children of peace, be them selues the messengers and fathers of peace, least their life cast their doctrine in the teeth with that reproch, Rom. 2. 21. Thou which teachest another peace, teachest thou not thy selfe? and thou that preachest a man shold not [...]ar in the house, doest thou warre in the temple of God? For as Orata de reconcil. Monac. Nazianzene said wittily of Zacharies silence, the strings of whose tongue his son Iohn Baptists birth vnloosed, non decebat vt pater vocis sileret cum vox progrederetur, it was not meet the father who had begotten a Iohn 3. 23. voice and a crier, should himselfe remaine silent: so neither is it fit the spirituall father, who begeteth peace in his people, should continue himselfe an vnpeaceable pastor. From which, whether strife of words in his doctriue, or railing and enuie in life, (the two Two motiues vnto peace in preaching. daughters of teaching otherwise, 1. Tim. 6. 3.) how can I better disswade my fellow-seruant, then insinuate with Saint Paul, that while in the one he takes no heed to himself, and attends not to his doctrine in the other, he shall neither saue himself nor those 1. [...] of himselfe. that heare him, 1. Tim 4. 16. For though he swell with the abundance of supposed reuelations in the profunditie of his knowledge, yet that science puffes him but vp, saith the Apostle, [...]e. 4 and like a bladder with a pricke of his conscience shall he ineuocably shrinke, being destitute of true wisedome, and corrupt in his mind. And if thus he sit in Math. 23. 1. Moses chaire to his people, and in that Psal. 1. 1. seate of wickednesse to fellow-pastors, he may happ [...]ly saue his flocke by preaching to others, but shall be a cast-away himselfe in not consenting with his fellowes, 1. Cor. 9. And [...] deed if his doctrine crie peace, peace, to his people, when there [Page 237] is no peace in him with other Preachers, as he is but like the Cooke dressing meate for others, and Heb 6▪ tasts not himselfe of the good word of God: so shal he be like Noahs carpenters, that made the Arke to saue others, and perished themselues in the floud. For if thus like Mercurie, he point out the way of peace to others which himselfe doth not walke, he shall be that vnwise wittie man which hath instructed many, and yet is vnprofitable to him selfe, Eccles. 37. 18. yea so vnprofitable, as although like the water of Baptisme, saith Homil. 27. Gregory, he wash away by Gods grace the sinnes of other men, and send them to heauen, ipse tamen in cloacas descendet, yet shall him selfe like it goe downe into the sincke of sinne and pit of perdition, that all men may truly crie of him as they did of Math. 27 4 [...]. Christ vntruly, He saued others, but himselfe he cannot saue, and himself at his end most wretchedly complaine, Ca [...]. 1. [...]. They made me the keeper of others vines, but I kept not mine owne vine. 2. Sauing them that heare him

Which the rather he should attend, seeing as by strife, enuie, and hatred, which come of strange questions and teaching otherwise, he shall not saue himselfe: so his sheepe refusing to drink of his troubled water, he shall hardly saue those that heare him. Wherein, sith loquere vt videam, speake in the pulpit that I may see it in thy practise, is still thy peoples voice to their Pastor, as they said to the chiefe shepheard of our soules, Ioh. 6. 30. quid facis, quid operaris, vt videamus & credamus tibi? What doest thou worke, that we may see and beleeue thee? surely thy flocke like Gen. 30. 38. 3 [...] Iaakobs sheepe in drinking of thy water, will conceiue of the immortall seede like the rods (I meane examples and workes) that are before their eyes. And therefore as Christ the archshepheard Act. 1. 1. first wrought and then taught, Luk. 24. 1 [...] ▪ first was mightie in deed, and then powerfull in word, and wrought that in thirtie yeares, which after he taught but in three; as first in thē shewed the blessednesse of pouertie, and then taught in these, Luk. 6. 20. Blessed are the poore: first wept in the cratch, and then taught, Verse 21. Blessed are they that weep: first himselfe hungred▪ and then taught, Verse 22. Blessed are the hungrie: first would be persecuted into Egypt, and then taught, Blessed are the persecuted for my sake, to make his doctrine more effectuall: so these sub-shepheards & pro-pastors [Page 238] too, if they will perswade Israel to go the way of peace into the promised land, must like the Deut. 1. 25. spiers that searched that countrie, shew them first the good fruite thereof in their hands, before they preach and bring them word, It is a good land which the Lord doeth giue you, go vp and possesse it. For as Epist. ad H [...]r. [...] Cyprian said truly in the person of our people: If when I aske a fellowtraueller the right way to our country, he point me out one, and go himselfe another, I will not regard his words that he speaketh, but follow his paths that he walketh. Which yet neither he, nor I speake from him, to stay anie from going the way of peace, which at the pointing of Mercury they should runne, though it go not before them: but to tell the leaders of the people, whose works should be miracles to conduct, as their words are oracles to instruct, that vnlesse with Phil. 3 17. Paule the [...] can say, Be ye followers of me, and walke so as ye haue vs for an example, they will not follow peace nor ensue it. And indeed etsi [...]ultis projunt dicendo quae non faciunt, pluribus tamen prodessent faciendo quae dicunt, although they winne many by saying as they do not, yet should they gaine more by doing as they say, saith Lib. 4. de doctr. Christ cap. 27. S. Aust [...]ne. And therefore as the house Cocke, saith P [...]sto [...]al part. 4. cap. 6. Gregory, the b [...]tter to waken others by his crow of day, to make them rise to their labour, first waketh him selfe thoroughly by clapping of his wings: so he who is the watchman of Israel, the better to waken others with that day-crow of Paule▪ Rom. 13. Hora nunc est nos è somno expergisci, It is now the houre we should arise from sleepe, must first waken him selfe thoroughly with these two wings of taking heed to himselfe, and to doctrine, before he crie Ephes. 5. 14. Awake thou that sleepest, stand vp from the dead, and Christ shall giue thee light. We reade of Iohn Baptist, that not onely he had a voice, but he was a voice, Ioh. 1. 2 [...]. a voice in his head, a voice in his hand, a voice in his word, a voice in his worke, a voice in his eye, a voice in his eare, a voice in his feet, and a voice in his apparell, a voice in his meate, and a voice in his fasting▪ that I may truly say of him as said [...]. Cor. 14. 10. Paule in another meaning▪ There were so many kinds of voices (as it came to passe) in th [...] [...] word, and none of them was dumbe: and he might say of himselfe with Verse 18. S. Paule of as good tongues, I thanke God I speake [Page 239] moe languages then ye all. And this clouen tongue of Iohn Baptist, this vox, vocis & vitae, of life and learning, drew the wicked Pharises to his baptisme. And as the Poets fable of Amphtons voice, that it drue sauage men to ciuilitie, as it had bene trees & stones to the building of Thebes: so this voice drue dead trees to be trees of righteousnesse, and of stones raised children to Abraham, Math. 3. Many haue a voice indeed, like Herod the voice of God rather then of men, but like Iohn they are not a voice. Or as Plutarch spake of the Nightingale, Voxes, praeterea nihil, manie a sweet singer in Israel haue a voice and nothing else, which crieth, peace, peace to their sheepe, when there is no peace in them to the sh [...]pheards: and their sermons of peace to their babes confuted by an vnpeaceable life to stronger men, nourisheth them not with sincere milke, sith like milke vnder too much fire, in turnes in the seething.

Wherefore as Publicans and harlots came to Iohn in the way of obedience, because he came to them in the way of righteousnesse, Math. 21. 32. and euen the Priests and elders re [...]oiced for a season in his light, Ioh. 5. [...]5. because he was both a shining in doctrine, and a burning lampe in life: yea many walked in his light, because this starre went before them to Christ, and standing ouer him, pointed him out both by life and doctrine. Behold the Lambe: so will thy sheepe flocke to thy food, when thou leadest them by life to greene pastures, & come to thy light when thy deeds are not reproued. Otherwise if thou hold out the word of truth and peace to others, when thou art vnpeaceable thy selfe, thou art but as a swifler, which carieth a torch in his owne hand, to shew others his deformitie, whereby he is derided: and thou lettest thy light shine before men, that they may see thine euill workes, whereby thou art despised. Thou breakest downe with one hand what thou bu [...]ltest with the other, like the mother that waking nourished her child, but with her falling asleepe killed him, 1. Reg 3. 19. Wherefore (to conclude this point) if pastors will haue their people to bring aures & dextras, their eares and right hands to build vp thēselues in loue, as the women brought in aures & dextralia, their eare-rings and bracelets to the building of the Tabernacle: they must like the high Priest haue Vrim [Page 240] and Thummim written in their breasts, as those beasts in Chap. 1. 8. Ezechiel had an hand for euery wing, and a work for euery word as he had a Exod. 28. 34. Pomegranate for euery bell. And then illa vox libentius auditorum corda penetrat, quam dicent is vita commendat, as Past. part. 2. cap. 3. Gregorie speaketh, that preaching best speedeth, which hath commendatorie letters from the practise; & validior est operis quàm linguae vox: more effectuall to perswade (saith Ser. 59. in Cāt. Bernard) is the word of a worke, then the worke of ame word, to them whose eares are in their eyes, and their eyes in their hands, that like Thomas they beleeue not thy words, vnlesse they see the print of Eccles. 12. 11 those nailes in thy hands and thy feete, which were sastened by the maisters of the assemblie. And seeing the contentious pastor that beates his fellow seruant, carrieth a sword in one hand to cut downe what he built with his trowell in the other, let him take heed, saith Lib. 5. diuin. instit. cap. 2. Lactantius, least as his good preaching reproueth his euill life, so his euill life reproue his good preaching, that it become a cast-away. That when men refuse his doctrine, he may answer with the Ioh. 5. 36. shepheard of his soule, The works that I do, they beare witnesse of me that the Father hath sent me, and if ye beleeue not me, at least beleeue me for the verie workes sake, which are the fruits of the spirit. And let these spirituall fathers be brethren of peace, if they will beget sonnes of peace with one faith, that as by hauing salt in themselues, they may saue their souls, so by attēding to this one faith they may haue peace one with another, and saue those that heare them. Which vnitie of faith we should the rather keepe in the bond of peace, sith we haue all

One baptisme, the solemne sacrament and oath of our warfare, 6. Linke, One Baptisme. wherein we haue sworne before God, men and Angels, to fight vnder our Captaine against his enemies together as one man. For seeing Arist. lib. 8. Ethie. cap. 12. nature hath taught euen natural men [...], a loue and vnitie among fellow-soldiers, whose affectiōs and fists the same cause combineth in the field: much more may grace teach Christians, who are fellow-soldiers for the soule, to fight together, like Israel, as one man, Iud. 20. 11. Let your conuersation be as becometh the Gospell of Christ, saith Paule to his Philippians, that ye continue in one spirit, and in one mind, [...], [Page 241] fighting together through the faith of the Gospell, Philip. 1. 27. Lib. 9. Curtius storieth of certaine barbarous people, that though they were euer banding in armes one against another, yet when Alexander the Great came vpon them, quos aliâs bellare inter se solitos, tunc periculi societas iunxerat, the qualitie of danger wherein they were ioyned, ioyned also their hearts and hands together as one man. Lib. de frat. amor. Plutarch reporteth no lesse of the mē of Crete, who though they were often at ciuill warre and sedition among themselues, yet when forreine power did assault them, pacem ac societatem coierunt, they conioyned their mutuall aide, & tooke truce with themselues, which they termed Erasm Chil. cent. 1. adig. 11. syncretismum, the ioyning of the Cretans together as one man. And seeing we wrestle not like them against flesh and bloud, but principalities and powers, the gouernours of the world, and princes of darknesse, Eph. 6. 12. for this cause should we take vnto vs the whole armour of God, that we may be able to resist them in the euill day, and hauing finished all things stand fast. This should be our synchristianismus, the Christian-continuance in one minde and one spirit, fighting together for the faith of the Gospell against the enemies of the crosse.

Which, as it is glorious to see, how we all accord against the common aduersarie in matter of faith and religion: so is it as dolefull to behold, how they who consent in the substance, dissent in the circumstance, & they who agree in the corner stone, disagree in a corner cap. It cannot be denied what long iarre hath bene betweene two Captaines of our hoast, as that long warre twixt the house of 2. Sam. 3 [...] Saul and the house of Dauid; I meane those mountaines, which as the Psalmist speakes, should haue brought peace to the vallies & people below them, with those two hils in the storie, haue fought so fiercely each against other, that they shaked the cottages, and weakened (I feare) the houses that were built vpon them, and would haue continued if the house of Saul had not waxen weaker, and Dauids house grown stronger from the Lord. It cannot be denied how some humorists (like distempering humours) would haue altered the state of this mysticall bodie, wherein frigida pugnârunt calidis, humentia siccis, and moisture or deaw of the spirit hath striuen against [Page 242] drought, as cold charitie against heate in a good cause. It befell Epist. 8 ad p [...]. de 5 presbyteris scis [...]aticis. S. Cyprian, as he complaineth of fiue scismaticall presbyters, and I wish some in our Church might not sing the same song. Quorundam presbyterorum malignitas & perfidia, dum coniurationis suae memores, & antiqua illa contra Episcopatum me [...]m, [...] contra suffragium vestrum & Dei iudicium venena retinentes▪ instaurant veterem contra nos impugnationem suam, & sacrilega [...] chinas insidijs solitis denuò renouant. A nobis nō ciecti vltrò se [...] unt, & de Ecclesia sponte se pellunt. Nunc apparuit Felicissimi f [...] vnde venisset, quibus radicibus & quibus viribus staret; hi foments olim quibusdam confessoribus & hortamenta tribuebant, ne concerdarent cum Episcopo suo, nec Ecclesiasticam disciplinam cum fide & quiete iuxta praecepta Dominica continerent, ne confession [...]s suae gloriam incorrupta & immaculata conuersatione seruarent. Which whether it be the puffe of ambitiō in some, who like Diotrep [...] would haue preheminence, qui quoniam non possunt primum [...] cum in Ecclesia obtinere, idcirco illam s [...]indunt, vel ab ea d [...]ficu [...]t as Maior annot in 1. Cor. 12. 15. Beza himselfe truly speaketh, or the pricke of their priuate spirit, who would haue all things made according to the pa [...] shewed to them in the mount: sure I am with De vnit. Eccl. Cyprian, the diuell hath inuented scismes, whereby he might subuert faith, corrupt veritie, and rent vnitie, vt quos detinere non potuit viae veteris c [...] citate, deciperet noui itiner is errore. That them, whom he could not keepe in Poperie, he might deceiue with Puritanitiue. Wherin as they pleade that the Church gouernment might be [...] [...]crely ministred according to Gods word: so build they on a false ground, both fashioning the ripe yeares of the Church to [...]: infancie▪ and seeing the Apostles who perfited the rules of doctrine, scant drew the lines of discipline for euery Church. All discipline of the Church according to Gods word? I wonder their reading hath not read, or their faith beleeueth not Calu [...] that great reformer of Geneua, [...] in 1. C [...]r 11. 2 who telleth them all so expresly, Seimus vn [...]uique Ecclesiae liberum esse, politiae formam ins [...] re sibi ap [...]am & vtilem: quia Dominus nihil certi praescripscrit. We know (saith Caluin) that it is free for euery Church to make a forme of discipline or policie fit and profitable for it selfe, because the Lord hath prescribed no certaintie in this behalfe. Let [Page 243] them heare [...] Christ. cap. [...] Martin Bucer another of that mind, Ecclesiis Christi sua est permittenda libertas, quò vnaquaeque eum praefiniat modū & rationem sacrarum lectionum, interpretationum Scripturarum, Catechismi, administrationis Sacramentorum, precum & Psalmorum: item publicè peccantium reprehensionis, &c. quam possit quaelibet Ecclesia confidere suis populis maxime conducturam, &c. And exhorteth euerie reformer or deformer rather, vt quantum possis, in his rebus obserues conformitatem, that as much as thou canst, in these things thou conforme. Let them heare [...] 56 [...] 1. Cor. 11. 2. Gualther, who so often wished reformation, Quoad fidei & salutis doctrinā traditiones Apostolorum nullas agnoscimus, quam quae symbolo continentur, q [...]oad externam vero Ecclesiae formam non inficiamur illos passim multa tradidisse, de ordine coetuum Ecclesiasticorum, de Sacramentorum administratione, & tota Ecclesiae oeconomia. In quibus cum non possit eadem vbique gentium forma obseruari, sic illa instituerunt, prout vrbis aut gentis ali [...]uius conditionem requirere videbant. Et constat omnibus seculis Ecclesias in his libertate sua vsas fuisse: & proinde iniquos nimirum esse, qui bodie vel sub traditionū Apostolicarum nomine, vel quocunque alio praetextu omnes ad eandem formam astringere conantur. Of this minde is Loc corn. de potest. minist. Musculus, De potest. Eccl. cap. 10. 11. 12 1 [...] Danaeus, Lib. 8. de sum. script. cap 4. Kimedoncius, and euen Confess. cap. 5. de Eccles. art 17 18. Beza himselfe, most strict disciplinarians that might be. Wherefore they grieuously offend, saith Lib. 1. in 4. pr [...]cept. cap. 19. vid. Zanchius, who for these indifferent ceremonies, trouble the churches of God by their scisme; haeccine est pietas quum iactamus? haeccine est charitas quam debemus Ecclesiis & fratribus? Is this the pietie saith he, and puritie whereof we brag? Is this the charitie we owe to our mother the Church and our brethren? Shall we thus Pharise-like tithe Annise and Cummin, and leaue the greater matters of the Law? Shall we thus striue and struggle in the wombe of Rebeccah? Is this the oath we tooke in our baptisme, to sight together as one man against Satan? Shall we thus stand amazed at squares and rounds▪ at white and at black? Surely then the by-standers will say, A Puritane is a Protestant frayed out of his wits, that swalloweth a Camel in life, and straineth out a Gnat in discipline. I wish they would rather heare S. Epist. 118. cap. 2. ad Ian. Austines iudgement, speaking of these ecclesiasticall rites and ceremonies: Totum hoc genus rerum liberas habet obseruationes, [Page 244] nec disciplina vlla est in his melior graui prudēti (que) Christiano, quam vt eo modo agat, quo agere viderit Ecclesiam, ad quamcunque foriè deuenerit. Quod enim neque contra fidem, neque contra bonos mores iniungitur, indifferenter est habendum, & pro eorum inter quos viuitur, societate seruandum est. Cum Romam venio (saith he) ieiuno Sabbatho: cum hîc sum, non ieiuno. Sic etiā tu ad quam forte Ecclesiam veneris, eius morem serua, si cuiquam non vis esse scandalo, nec quemquā tibi. If our gnat-strainers weighed this well, they wold not for wearing of a surplise bury their talent in a napkin; they would not stand on a corner cappe, as on the corner stone; they would not trouble Christs spouse for a ring in mariage, and refuse to present her as a chast virgin to Christ: they wold not for the crosse in Baptisme leaue the fountaine of liuing water, and become such enemies to the crosse of Christ Iesus.

The vse whereof, if it be Antichristian and Popish (as they pretend) then was the good Emperour Constantine a Papist, then were the auncients all Papistes, who vsed it so often.

I find indeed three vses of it among them. First, they signed their foreheads with the signe of the crosse at their going out, coming in, apparelling, shooing, washing, eating, lying downe, sitting, lighting of candles, as Lib de Cor [...]n. milit ad omnem progressum atque promotum▪ ad omnem aditū & exitum ad vestitum, & calceatum, ad lauacra, ad mensa [...], ad lumina, ad cubilia, ad sedilia, quamcunque nos conuersatio exercet, frontem cru [...] is signaculo terimus. Harum & aliarum eiusmodi disciplnarū si legem expostules, scripturarum nullam inuentes, traditio tibi praerendetur auctrix consuetudo confirmatrix, & fides obsiruatrix. Rationem traditioni, consuetudeni fidei patrocinaturā aut ipse perspicies, aut ab aliquo qui perspexerit, disces. Tertullian sheweth those Primitiue Christians did by tradition and custome, which afterward Ierom Epist. ad Heliodor. & Epist. ad Eustoch. de virgi [...]tate. Lact in. lib. 4. de vera sap. cap. 27. Chrysost. tom. 3. demonst. aduers. Gent. Cyrill. Ierysol Catech 4. August in Psal. 141 & lib. 2 de Symb ad Catech. cap. 1. others vsed (as they thought) to driue away the diuel. And thus the Gregor. mag. lib. 3. dialog. Vincent. lib. 23. cap. 29. & 103. &c. Papists (who neuer found an error spued out by any anciēt which they licked not vp) superstitiously do abuse it. Secondly, as the Iewes for better remembrance sprinckled the pascall Lambes blood on their doore postes, Exod. 12. so those auncient Christians in like manner, for better memoriall of Christes death and passion, signed their forehead with the signe of the crosse, as Lib. 4. de vera sapient. cap. 26. Lactantius and Saint Austine obserue. Thirdly, wheras the heathen taunted Christians with their crucified Christ, as the Apostle 1. Cor. 1. in his dayes insinuateth of some, We preach Christ crucified, vnto the Iewes euen a stumbling block, & vnto the Grecians foolishnesse: the ancient Christians stoutly resoluing with Saint Paul, Gal. 6: But God forbid that we should roioyce in any thing but in the crosse of our Lord Iesus Christ, whereby the f Cap. 20. de Catec. rudib. [Page 245] world is crucified vnto vs, and we vnto the world, in the place of al shame make the signe of the Crosse, in signe that they were not ashamed of their crucified Christ. And this Austine in his 10. sermon on the feast of the holy Crosse, preaching on that cited text of the Apostle, Gal. 6. But God forbid that I should reioyce in any thing but in the crosse of Christ, &c. doth obserue. His words, because I speake onely to the learned, I will cite in Latine, Non est magnum in Christi sapientia gloriari: magnum est in cruce gloriari. Vnde tibi insultat impius, gloriatur inde pius: vnde exultat superbus, inde gloriatur Christianus: noli erubescere de cruce Christi [...]ideo in fronte, tanquam in sede pudoris, signum accepisti. Recole frontem tuam [...]ne linguam expauescas alienam. And ser. 8. de verb. Apost. he saith, As low Zacheus climed vp into the fig-tree to see Christ; so must we vp to the crosse to find our crucified Sauiour, De cruce Christi nobis insultant sapientes huius mundi, & dicunt, Quale cor habetis qui Christum colitis Crucifixum? Quale cor habemus? saith he, non vtique vestrum. Sapientia huius mundi, August. lib. 4. de Symb. ad Catech. cap. 5. non debet erubescera anima Christiana, in crucifixum se credidisse Christū. Crux illa fidelibus non est opprobrium, sed triumphus. Crux illa vexillum nostrum est contra, aduersarium diabolum. stultitia est apud Deum, &c. Apprehendat Zachaeus sycomorum, ascendat humilis crucem. Parum est ascendat, ne de cruce Christi erubescat: in fronte illam figat, vbi sedes pudores est: ibi omnino, ibi in quo membro erubescitur, ibi figatur vnde non erubescitur: puta quia tu irrides sycomorum, & ipsa me fecit videre Iesum. Sed tu irrides sycomorum qui homo es, stultum autem Dei sapientius est quā hominum. This third vse is religious, howsoeuer the other be iudged superstitious, and this is the end, reason and cause why it is vsed in Baptisme by our Church, as the Common prayer book teacheth, where the Minister at Baptisme giueth this reason of vsing that signe, We do signe him with the signe of the crosse, in token that hereafter he shall not be ashamed to confesse the faith of Christ crucified, and manfully to fight vnder his banner. In this respect was it vsed in Baptisme in Saint Austines dayes, Signo crucis consecratur vnda baptismatis, saith he, lib. 6. in Iulian. cap. 8. and his iudgement Aug. tract. 11 [...] in Euang Joan, cap. 19. is, that without it Baptisme cannot rightly be administred: Quid est (saith he) quod omnes nouerunt signum Christi, nisi crux Christi? Quod signum, nisi adhibeatur siue frontibus credentium, siue ipsi aquae qua regenerantur, siue oleo quo chrismate vnguntur, siue sacrificio quo aluntur, nihil eorum ritè perficitur. [Page 246] Quomodo ergo per id quod mali faciunt, nihil boni sig ufi atur, quando per crucem Christi quam fecerunt mali in celebratione sacram [...]ntorum eius bonum nobis omne signatur? Yea that father ser. 15. in festo sanctae crucis saith further, Signum veteris Testamenti circumcisio in latenti carne: signum noui Testamenti crux in libera fronte: ibi occultatio est, hîc reuelatio. Illud est sub velamine, hoc in facie. Nos enim reuelata facie gloriam Domini speculantes, in eandem imaginem transformamur de gloria in gloriam, tanquam [...] Domini spiritu. Nouum testamentum in veteri velabatur: Vetus te [...] mentum in nouo reuclatur. Ideo signum ab occulto transcat in manifestum, & incipit esse in fronte quod latchat sub veste. And surely sith Papists receiue Antichrists marke in their foreheads, Ap [...]c. 13. 16. why should not Protestants contrariwise receiue Christs mark and signe in their foreheads? Those that were saued in the cities destructiō, Ezek. 9. were signed in their foreheads with T. which last letter of the Hebrue alphabet, to this day vsed by the Samaritans, hath the forme & figure of Christs crosse which we make in our forheads, as Ierome auoucheth, & the elect also who are saued from the power of hel, Apoc. 7. are and must be sealed in their foreheads, as the Angell auerreth. I speake not now of the Popish abuse, but of the right vse of it in baptisme. I know some ancient did attribute too much therunto, while La [...]tan. lib. 4. cap 26. some thought it droue away diuels; Ruff. lib. 10. c. 8. others that it raised the dead: Epion. haeres 30. Niceph. lib. 10. cap. 3. some others that it expelled diabolical incantations: that it Niceph. lib 8. cap. 3. Euseb. lib. 1 de vita Consta. Niceph lib. 7. cap 37. gaue and caused great victories: that it Niceph. lib. eadem, cap 32. August. lib. 22. de ciuitat. Dei. cap 8. helped and healed diuers diseases: that it Procr [...]p. apud E [...]agrium. lib. 4. cap 26. 27. quenched fires: that it Jerom. in vita Hi. ar. appeased the raging of the sea: that it Sophron. in prat. spirit. expelled poison out of the cup: and that it Prudent Cath. hym 6. Cyril lib. 8. in Joan. cap. 17. expels all faults. And the Papists who beleeue & vse it to this end, superstitiously abuse it. But this is no reason, Protestāts may not lawfully vse it, because Papists [...]nlawfully abuse it. This is to giue aduantage to the aduersary, who Annot. in Tertustian. calleth Caluinists Claudius Taurinēsis his sectaries for this, & may be likened to Abeant in malain rem Caluinist [...]e, ait annot. in Tertull. Abeant Iudai, qui citra coninmelid ferre nequeunt transuersa in medium crucis festucas velligna, quibus si proponeres ad solunt siue pe lem crucifixt mille aureos quos d [...] res auserē [...]i, mallet eorum, qui [...] [...]tam pauperimus, tanta carere pecunia, quam hoc pa [...]io se ad maginem crucifixi inclinare, ait De [...] arben lib. de m [...]rib. Iud. cap. 3 & 30. Iews, who cānot abide to see two peeces of wood laid crosse one ouer the other: for whō if any should lay downe a thousand crownes at the feete of the crucifixe, promising to giue it them for stouping and bending to take it vp, each of them (though most poore and needy) wold rather want so great a masse of mony, then thus bend & incline [Page 247] themselues toward the crucifixe. Let me rather exhort al men or wisedome to preferre the Churches peace before their priuate credite. And though some think it conscience to make a scisme in the Church, and seuer themselues like those fiue Presbyters, wherof Cyprian so complained, yet as he addeth to some other, Sed nemo vos filios ecclesiae de ecclesia tollat. Pereāt si [...]t soli qui perire voluerunt. Extra ecclesiam soli remancant qui de ecclesia rec [...]ss [...]rūt. Soli cum Episcopis non sint qui contra Episcopos rebell [...]. Conuirationis suae poenas soli, subeant qui per Dei iudicia sentitiā ceniurationis & malignitatis suae subire meruerunt: si quis autem [...] Felicissimi & satellitum eius partes concesserit, & se haeretic [...] factioni coniunxerit, sciat se postea ecclesiam redire, & cum Episcopis & plebe Christ communicare non posse, saith Cyprian.

For alas, whence are these wars and contentions among you? are they not hence, saith [...] S. Iames, euen of your lusts that fight in your members? Ye lust and haue not: ye enuy, and haue indignatiō because ye cannot obtain: ye fight and warre because ye get nothing. They would and will not; they dissemble ambition vnder the cloake of dislike, because the master of the feast bids them not, Friend sit vp higher, as of some here, in his daies speaketh Ioannes Lib. [...]. de m [...]gis curial. c. 18 v [...]d. Sarisburiensis. And we haue many a Iohn, who if he could be Sarisburien [...]ss, wold preach the faith which before he destroied, and retract like Paul, When I was a little one I spake like a child, I vnderstood as a child, I thought as a child: but when I became a man, I put away childish things, 1. Cor. 13. 11.

And as these mutine in the campe against the discipline of our warfare: so other gregarij milites in doctrine, sheath their pens like swords in the captaines of our boast. For as Plut. de garra [...]. Antipater the Stoick when he neither could nor would dispute with Carneades that wise and learned Philosopher, who oppugned the Stoickes, wrote yet bitter bookes against him, whence he was well called Calamoboas, as pen-pratler: so haue we some Stoical Antipaters, sonnes fighting against the fathers of our Church, whom selfe-loue (as the Torent Eunuc. Act. 3. Scen 1. Parisite counselled Thraso to crosse Thais in euery word) hath made contradict their fathers in euery point of least moment.

And though they cannot preach against them by mouth, [Page 248] because the strings of their tongues are tyed vp: yet dicere quae nequeunt scribere iussit amor, seeming loue to the truth makes them loue what they cannot vtter, and may be tearmed calamoboontes, pen-preachers. I wish these who haue the voice of Iaakob but indeed the hands of Esau, that as their tongue iustly cleaues to the roofe of their mouth, so they could not haue pen and paper to fight against their fathers, but their right hand also might forget her cunning. For certainely, as they of Athens said truly of their diuisions: Auximus Philippum nostris dissentionibus, so haue we strengthened the Pope and Philips faction by these our dissentions, and many (as said our wise Salomon and liuing Librarie) are drawne to be Papists by such factious behauiour: ‘ [...].’ Good Lord, it brings great sorrow to all Greekes, (said Homer. lib. 1. Iliad. Nestor of the strife betwixt Agamemnon and Achilles:) it causeth much griefe to Gods Church, when sonnes fight against their fathers, greene heads against gray haires, and men of yesterday crosse antiquitie when veritie doth concurre.

 [...].

 [...],

 [...].

Truly king Pryame and his sonnes, the prince of darknesse and his children will laugh at it: and other Troians, our Romish enemies that trouble vs, will reioyce at it.

Contention (I graunt) may oft fall among Christs Saints and fellow-souldiers of one faith, as betweene Paul and Barnabas, Act. 15. betwixt Paul and Peter, Gal. 2. Cyprian and Cornelius, Origen and African, Chrysostome and Theophilus of Alexandria, Epiphanius and Iohn of Ierusalem, Ruffinus and Ierome, Ierome and Austine, Austine and Simplicianus, Prosper and Hilarie, Gregorie and Eutychius of Constantinople: but especially Austine and S. Ierome, who fought as hotly with their pennes, as euer did Caesar and Pompey with their swords, as one speaketh: but see their challenge and combate each with other: Ierons Epist. ad August. [...] Tres s [...]l, &c. Tom. 2. Faxit Deus vt veritas ipsa nostrae disputationis elucescat: God grant (said they) that the truth by our disputation may appeare: for if I be ouercome [Page 249] (saith Ierome) I shall ouercome in my brother Austine, and conquer mine error wherein I was entangled: for I seeke not mine owne prayse, but the glorie of Christ Iesus. But alas, when we write, like Aeschines and Demosthenes, we write bitter things one against another: Et nos discordes sumus sine vlla reconciliatione, vt nunquam in vnum conueniamus, as Oras. 2. de pace. Nazianzene speaketh of such like. We are so stiffe in our opinions, that when we are perswaded of the truth, we cannot be perswaded to confesse it.

For which iarres, whether in matter of some doctrine, or manner of our discipline, if any Iesuite of Philips faction, as Not. 7. de E [...]l. Bellarmine doth vpbraid vs with rents and scismes among our selues: I may bandie it backe againe, and answer him as Pl [...]t. de ad [...]l. & amic. d [...]cor [...]. Demaratu [...] did Philip of Macedon, who asking him tauntingly: How do ye Graecians agree at Athens and Peloponnesus, when himselfe was fallen out with his wife and owne sonne: Indeed thou doest well (quoth he) Philip to enquire of our concord, qui familiam tuam tanta patris seditione & dissentione laborare, who hast so great discord & dissention at home in thine house. I may answer them with Orat. 2. de Pace. Nazianzene asking in a like imputation: Vbi sunt qui vulneribus sunt pleni, nobis verò cicatricis exprobrant? qui pedum offensiones traducunt, quum ipsi pleno ruant casu? qui coeno sunt obuoluti, & propter maculas nostras exultant? qui trabem in oculis habent, & festucas nobis obijciunt? Where are these fellowes, who are full of wounds, and vpbraid vs with scarres? which traduce vs for slipping, when themselues fall down headlong? which are couered with mire, and triumph at our spots? which see a mote in our eyes, and haue a beame in their owne? And though Bellarmine boast of their vnitie, that They are brethren in one religion, he put in a li too much, as that Mus [...]. loc. com. de minist. & Rainold. admon [...]t. ad Typog. Printer, who put out a di to such, made it Carnales for Cardinales, Carnals for Cardinals. For sith they haue Monkes, Nunnes, Eremites, Anchorites, Friars, blacke, white, gray, Augustines, Benedictines, Franciscans, Dominicans, Carthusians, Capouchians, Carmelites, euen an hundred Orders, as [...]ox tom. 1. pag. 339. one counteth their catalogue, which haue as many dissentions in their Vide Mus loc. com. Marra [...]a. Papisme, as euer had the Vide August. lib. 18. de ciuit. Dei, cap. 41. heathens in their Paganisme: Et quot sunt sodalitia tot sunt factiones, as Pac [...]s quaer. Erasmus well obserued, and [Page 250] so many orders so many factions, so many men so many minds. We may thinke the Lord hath come downe to these builders of Babel and confounded their language, seeing he hath thus set euery mans sword (I meane tongue and pen) of these Iud. 7. 22. Madianites vpon his brother in the hoast. And I may answer the Iesuite with the H [...]rat. lib. 2. Sa [...] 3. Poet: O maior tandem parcas insane minori: hypocrite, first cast out the beame, the beame in thine owne eye, and then shalt thou see clearely to cast out the mote that is in ours.

Wherfore seeing we all (to end this) like lines meet and consent in the center of religion, though not all in the circumference of opinion: this harmonie of minds in the matter of doctrine, should breed such a consort in the manner of discipline that hencefoorth we should be all of one mind and one iudgement. Rather, seeing as good Euseb. lib 2. de vit. Const. ca [...]7. Constantine that great Emperor, exhorted Arius and Alexander to put away a foolish question that fired the Church: so our gracious Soueraigne like a blessed peace-maker, hath decided the difference of ceremonies indifferent: who as he hath ioyned the wood of Iuda and the wood of Ioseph in one tree by his happie succession, that they shall no more be two peoples, nor diuided hencefoorth into two kingdomes, as the Ezek. 37. 19. 22. Prophet speaketh: so hath he bene in these controuersies our peace, and made of two one, by breaking downe this partitiō wal: whose pacifying wisedom in that Conference, seemes to me like that counsell of Constantine. ‘There is no cause offered you to striue about the greatest commandement in the Scripture, nor any new error of religion brought in: but ye all hold one & the same Creed of faith, so that ye may easily agree in one iudgement. Consider then whether it be meet, that for a light and vaine strife of words brethren should contend, and vnitie by our iarres, who striue for such trifles, shold pitifully be rent. Popularia sunt ista, & puerili inscitia magis quàm sacerdotum & prudentum hominum sapientiae congruentia. These strawes rather Laickes then Clericks, children then Church-men, idiots then Preachers, should stumble at.’ Sith then we haue one faith, Euseb. ibid. cap 68. and one iudgement of our religion, and lastly one decree of the law and discipline, this that hath bred so great contention, seeing [Page 251] it concerneth no great matter of our religion, there is no cause it should breed any disagreement in your minds. Sirs, ye are brethren, why do ye wrong one to another? Ioyne then hearts and hands against the common aduersarie of the truth. The P [...]ut. de so [...] animal. Wolfe and the Serpent, because they haue a common enemie the Eagle, take truce with their mutuall enmitie, and combine their force: As Luk. 23. 1 [...]. Herod and Pilate of foes became friends when they ioyned against Christ. Though these be conspirationes non amicitiae as Lib. 3. O [...]ic. Tully speaketh: and seeing we haue not the Eagle, but the prince of the ayre for our aduersarie, Ephes. 2. 2. me thinkes it should vnite vs against the common foe of our faith. Seeing therefore ye are sworne fellow-souldiers in one Baptisme, continue knit together in one mind and one iudgement, fighting together through the Gospell; the rather, sith after we haue fought this good fight, there is laid vp for vs a crowne of victorie, which is

One hope of our vocation, that is, the riches of one glorious 7. and last [...]nk▪ One [...] inheritance, Ephes. 1. 18. whereof we hope to be coheires. We are all here in this world, like the sonnes of Israell in Egypt, compassed with enemies on euery side, and are trauelling homeward to our heauenly Father in the promised land, let vs like fellow-citizens of that [...], and countrimen of one kingdome, sticke fast together in a straunge land. Our Ioseph hath charged vs his brethren, Gen. [...]5. 24. fall not out by the way, fall not out in thought, word, or deed, by the way, about your victuals and prouision, about your sackes and your money, about your Ins and your lodgings, about baiting in this earthly pilgrimage. And if ye chaunce here to fall out, agree with your aduersarie quickly while ye are in the way, Mat. 5. 25. for seeing by many tribulations we must enter into this kingdome and hope of our calling, as the children of Israell went thorough fire and water into a wealthie place: let common daunger of this red sea vnite our hearts for a common hope of the hauen, that like fellow-swimmers we support one another through loue, and hold them vp that they sinke not. We [...]lin lib. 8. nat. hist. cap. 32. reade of the Harts, that when they passe the sea to an Island for pasture, the strongest swimme foremost to beare vp on their hanches the heads of the [Page 252] weaker, and when they are wearie, the hindmost sustaine them. Which louing nature of the Harts perchance Salomon meant, saith Lib 83. qu [...]st. 71. & Ser. 21. d [...] ver. Apost. Austine, Prou. 5. 19. where he calleth the Hind amicissimam, most friendly, or as the Hebrew, ceruam amicitiae, the Hind or Hart of amitie. Such Harts, saith that In Psal. 129. & loc [...] c [...]t. Father, (often applying this storie) should Christians be one to another, that while they passe these waters of affliction to their fortunate Iland, and Capê bonê Speranzê, their Cape of good hope: They which are strong ought to beare the infirmities of the weake, and not to please themselues alone, Rom. 15. 1. They must beare one anothers burden of miserie, and so fulfill the law, Gal. 6. 2. though euery one must beare his owne burthen of transgression, Vers [...]. And then indeed as the Harts by mutuall supportance in common daunger safely attaine the hauen, and make not shipwrack in the sea, Quia quasi nauis est illis charitas, because charitie, as he speaketh, is their ship, their hope, their dread-nought, which conuoyeth them ouer. So we communicating our helpe in communitie of perill, shall in this shippe of charitie which supporteth all, arriue safe at heauen the hauen of this hope. For as the Church of God is semblable to Act. 27. Paules shippe, wherein we must saile to these Faire hauens, so must there be in this seafare, which Lib. [...]. Ethic. cap. 12. Aristotle requireth in euery shippe, [...], the amitie of fellow-sailers: which common daunger hanging ouer them, as it did in Ionahs fellowes, Christs disciples, and Paules mariners, should effect. And as their shippe, continued they friendly in it, would saue them all; but the boat were it kept in to it would loose all, Act. 27. 31. euen so while we continue with one accord in the temple, the Church of God, tyed to the anker of this Hope, will saue vs all, and like the arke land vs on the mount of Armenia: but if any forsaking the ship and the fellowship we haue among our selues, as the manner of some is, shall flie into the cocke-boate of his priuate humor and spirit of singularitie, it endaungereth him to make shippewracke of faith and a good conscience. Wherefore as wisely did they in their course, who cut off the boate and let it fall away, lest the mariners leauing the shippe, should cause a wracke of the rest: so was it their wisedome of the spirit, who haue cut off [Page 253] the spirit of singularitie, least many flying from the Church, should make shipwracke of faith and a good conscience.

Wherefore seeing the tenure of this Hope, and inheritance we hold in capite in our head Christ Iesus; surely as at his farewel he left vs here in peace, Peace I leaue with you, Iohn 14. so vnlesse at his returne he find vs in peace, this Hope his peace he will not giue vnto vs. Peace I leaue with you, and if you keepe it till I come, my peace I giue vnto you. Nec dum capaces estis (saith Ser. 4. in v [...]g [...]. nat. Dom. Bernard in his person) interim relinquo vobis viam pacis, & tunc dabo patriā pacis. Ye are not yet capable of the end of this hope, in the meane time I leaue you the way of peace, and after your iourney wil giue you this Hope the country of peace. In the way to this hopefull inheritance, in the world ye shal haue affliction, but thē in me ye shal haue peace. Reioyce in the Lord (saith Ibid. Bernard) that here ye receiue the gifts of his left hand: but now I say againe reioyce, yea alway reioyce in the Lord, that then ye shall haue this hope and rewards of his right hand: for in his left hand is but riches, honor, and peace externall; but in his right hand is eternal peace and length of dayes, Prou. 3. 16. These be the two armes of the bridegroome (saith Ser. 4. de [...] uent. Dom. he) wherin his hopeful spouse resting, said of her husband, His left hand is vnder my head, and his right hand doth embrace me, Can. 2. 6. His left hand of peace externall was vnder her head, before his right hand of this Hope and eternall peace did embrace her. Laeua quidem leuat, dextra suscipit (saith Bernard) laeua medetur, & iustificat; dextra amplectitur & beatificat, in laeua eius merita, in dextra verò praemia continentur: in dextra deliciae, in laeua sunt medicinae. This is the reward of the right hand, which he bestoweth on them that kisse his left hand of peace: this is the hopefull inheritance and substance, which that father in the Gospell will deuide to his sonnes that are not at diuision. This is the countrey of good hope, which the Prince of peace in heauen wil giue to his spouse of peace in earth. In this mariage dinner indeed on earth, which is but a feast of desponsation, here oft wants wine of comfort & peace, and here is great store, euen sixe water pots of affliction: but in that mariage supper of the Lamb, which is the feast of copulation, when he shal take her to himself, the Bridegroome [Page 254] will turne that water into wine, Iohn 16, Ye now sorrow (saith he) but your sorrow shall be turned into ioy.

O that the consideration of this country of peace wold draw and drag vs along the way of peace! O that we would reioyce againe and againe, I say reioyce on earth, in this hope of reioycing in the Lord alwayes in heauen! When he shall fill vs all with loue of [...]ll without iealousie of any, peace without distention, and ioy without enuie and emulation. Where he shall fill animam rationalem sapientia, concupiscibilem iustitia, irascibilem tranquilitate, as Bernard speakes, all our vnderstandings with wisedome, all our wils with righteousnes, and all our affections with rest and tranquilitie. Where within vs al, the glorification of our selues; without vs, the association of his Saints; vnder vs, triumph ouer our enemies; aboue vs, the vision of our God and Father; ouer vs, his right hand of comfort; and round about vs, delectation of ioy and blessednesse, proceeding from the strongest loue of a father, and the strength of a God shall fill vs, and yet not satiate vs with ioy. For there shall be sati [...]as insatiabilis, saith Ser. 59. de Tem. Austine, they shall hunger and thirst when they are filled with righteousnesse. Lord shew vs thy father, and it sufficeth; for in his presence is the fulnesse of ioy. Or, Father shew▪ vs thy right hand and it sufficeth, for at thy right hand there is pleasure for euermore. This is the inheritance of Hope which should linke coheires in loue: this is the peace of God, and good wil to men of peace on earth: this is the nemo scit in heauen, the Apoc. 2. 17. hidden Manna, that none knowes but he that tasteth it: this is the white stone, wherein is a name written which no man knowth, sauing he that receiueth it. These be the 1. Cor. 2. things which eye hath not seene, nor eare hath not heard, nor euer mans heart could conceiue, which the God of peace hath prepared for his sonnes of peace. This is the light that none can approch vnto, and peace that passeth al vnderstanding, Non vidit oculus lucem inaccessibilem, non audiat auris nec intelligat cor pacem incomprehensibilem, saith Bernard. But why do I bring you some clusters to shew you of the fruite of this good land? Why do I labor with this lure of peace to call ye on in the way of peace? Why do I speake of the praise of peace (saith In Psal. 14 [...]. Austine) which passeth all your vnderstanding, [Page 255] and is not possible for me to vtter? Let vs deferre the praise of peace, till we come to this Hope and country of peace: Ibi eam planius laudabim us, vbi eam plentus habebimus. Si m [...]hi tercentum linguae & centum ora darentur, [...]f I had the tongue of men and Angels to declare and speake of them, they are more then I am able to expresse. But truly glorious things are spoken of thee thou citie of God. Where is a citie, and the gates of it p [...]arle, and the streetes of it gold, and the walles of it precious stones, and the temple in it the Almightie God, and the light of it the father of lights, and the Sun of it the Sun of righteousnes, & the vessels to it Kings of the earth, Apoc. 21. where is a riuer, the spring of it the throne of God, and the water of it water of life, and the bankes of it set with trees of life, Apoc. 22. where is the great supper of the Lambe, and the cheare of it fulnes of ioy: where is mirth, and the exercise of it singing: whose subiect is God: the quire, Angels: the dittie, praise: and the song, Alleluia. And beloued sonne of peace, when thy soule like the 1 King. 10. Queene of Saba shall trauell to this new Ierusalem to see this Salomons wisedome and prince of peace (for behold a greater then Salomon is here) and his house, whose builder & maker is God, and the meate of his heauenly table, and the sitting of his seruants, and the order of his ministers: she will be astonied with admiration of his kingdome, and say vnto the King, It was a true word that I heard in mine owne land of thy glory & of thy wisedom, howbeit I beleeued not this report till I came and had seene it with mine eyes. I Iob 42. 5. haue heard of thee by the hearing of the eare, but now my eye seeth thee, and lo the one half was not told me, for thou hast more glorie, more wisedome and prosperitie, Iesus my Prince of peace▪ then I haue heard by report: happie are thy men, happie are these thy seruants which stand before thee and heare thy wisdome. This beloued brethren (which shal be the end of al) is our hope, which being such a country of peace, should perswade coheires in a strange countrey here to be at peace. This is new Ierusalem, the vision of peace, whither this one God and Father shal bring vs, whom he made one bodie, that its members might be knit by one spirit, to serue him one Lord, in one faith, through one baptisme; where the God of peace shal [Page 256] keepe sessions for eternall peace; where conscience shall be the clarke of peace, an Angell the crier of peace, Messias the Iudge of peace, Saints the Iury for peace, Innocent the verdit of peace; Come ye blessed of my Father, the oye of peace; and receiue the kingdome, the sentence of peace. To which country of peace, the Father of peace bring vs through his Son of peace, to whom with the holy Spirit, three in person, one in essence, immortall and onely wise God, be ascribed all honor, maiestie, glorie and dominion, now and for euer: And let all creatures say ‘Amen: Praise and glory, and wisedome, and thankes, and honour, and power, and might be vnto our God for euermore. Amen. Apoc. 7. 12.’

Psalme. 122. 6. O pray for the peace of Ierusalem, let them prosper that loue thee.

7. Peace be within thy walles, and prosperitie within thy pallaces.

8. For my brethren and companions sake I will wish thee now prosperitie.

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An Apologie, of the vse of Fathers, and Secular learning in Sermons.

IN handling & perswading this Christiā vnion, if I haue borrowed Iewels of the Egyptians, and called secular learning to serue and waite on her mistris Theologie; thinke not (good Christian) that I feede thee with Onions and Pepins of Egypt in stead of heauenly Manna; or leaue the fountaine of liuing water, to dig cisternes that can hold no water of life, as some humorists slaunder our maner of preaching. While some in Athens, and mother of all learning, with their blacke coale grime and besmeare the face of the Muses, and make collation betweene the auncient Fathers and moderne writers, as if the gleanings of Ephraim were better then the vintage of Abiezer, And what haue these done in comparison of them? Others in most famous places of this land, edifie Gods people by preaching, or rather speaking against learneder preaching of others then themselues can attaine vnto, so farre, that if they can find in their text but Thus saith the Lord, they make the Lord speake against cleanly and learned handling of his word, when thus the Lord hath not said. But thus saith the Lord of such men, The Prophets prophesie lies in my name, I haue not sent them, neither did I command thē, neither spake I thus vnto them; but they prophesie vnto you a false vision, a lying diuination, and deceitfulnesse of their owne hart, saith the Lord, Ier. 14. 14. and yet crie they at the crosse that which crosseth Paul, and shall anone be shewed to be against the crosse of Christ. A. W. Lect. 13 on Iude. Others, not with their tongue alone, but with their pens also haue ioyned in next ranke to Papistes, Young wanton Diuines (as some, shall I say old want-diuines? tearme them) in both Vniuersities, that stuffe their Sermons with [Page 258] the quotations of Philosophers, Poets, and make ostentation of humane eloquence, and so preach themselues and not Christ Iesus. But of all other, faire so him W. B. Ser. 3. God wooing of his Church who condemneth all secular learning in the pulpit, in precept affirming, that Arts, and Doctors, and Fathers and the tongues, in priuat study may be vsed, but not publikly in the pulpit by the testimonie of the Apostle, except against the Papists: and yet in practise vseth arts, Philosophers, histories, Poets and tongues so oft in those sermons when no controuersy is in hand. Thou knowest (gentle Reader) who should haue a good memory, Op [...]rtet mendacē esse memorem. least he breake downe with one hand of practise what he built with the other hand of precept. What edification was this to Gods people, to condemne the preaching of their fellowlabourers? as if we fed them with acornes and huskes instead of bread, or brought our children a serpent for an egge, and a scorpion for a fish, when we bring humane learning as a knife, to deuide euery one their portion aright. It had shewed a good mind to haue spoken this onely to fellow▪ labourers, and not to their people: or haue spoken it to some, and not written it to all: or if they must needs write it, to haue spoken to vs in the Aramites language (I meane Latine) for we vnderstand it, and not haue talked with vs in the Iewish, in the English tongue, in the audience of the people that are on the wall, if they meant not hereby to disgrace our manner of preaching with the people.

For my part I haue reuised the auncient Fathers and late writers in this point, and finde not one among them all of this mind, that humanitie is vnlawfull in sermons, saue onely Zanchius in his oration de conseruando in Ecclesia puto puro Dei verbo, set out after his death by his heires, and it may be was adulterated by some gatherers of his notes that foisted in this opinion of their owne.

The state of this foolish question (which they make) is, whether Humanitie .i. any thing beside the wordes of Scripture; whether of Ecclesiasticall writers, as Fathers, Doctours, and Schoolemen; or prophane writers, as Philosophers, Poets, and Historians be lawfull, quoad esse or quoad gradum, at all, as some denie, or onely against aduersaries, as some hold, in sermons academicall or popular.

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The Obiections against it, which I haue heard or seene, are threefold: 1. from Scriptures: 2. reasons: 3. Ecclesiasticall writers.

1. Ob. Christs voice onely should be heard in his Church, Ioh. 10. The sheepe heare his voice and follow him, for they know his voice; and they wil not follow a stranger, but they flie from him, for they know not the voice of strangers: Therefore Ethnicke learning, which is not his voice, but the voice of strangers must not be heard in sermons.

1. Resp. Our Sauiour by his voice meaneth all truth agreeable to his will. Christi vox est quicquid verum est (saith Explana [...]. in Psal. 1. 6. Bucer) quicquid recti aliquid praecipit, eam vndem (que) sonuerit, exaudiamus at (que) sequamur, Whatsoeuer is truth, whatsoeuer commaundeth any right, is Christs voice, from whencesoeuer he shall sound it, let vs both heare and follow it. And therefore all truth in the heathens being a part of Christs voice, and a portion of his law (as that writer well proueth), this place rather includeth then excludeth humanitie in Sermons.

2. By the voice of strangers, he meaneth false doctrine of deceiuers, whom he termeth theeues and robbers, vers. 8. and from their voice, whether they be Ecclesiastical or prophane writers, must we not speake, 1. Tim. 1. 3. Commaund them that they teach none other doctrine, saith his Apostle. And if any teach otherwise, and consenteth not to the wholesome words of Christ, and to the doctrine which is according to godlinesse, he is puft vp and knoweth nothing, from such separate thy selfe. 1. Tim. 6. 3.

3. Christ alone was still heard in Pauls preaching, 2. Cor. 4. 5. 2. Cor. 13. 3. and therfore when he cited truth out of a Poet, Tit. 1. 12. And he giueth the reason, both why he alleaged it, and why it should be beleeued as Christs voice, vers. 13. Hoc testimonium verum est, this testimony is true, though Callimachus was a most lying & fabulous Poet in the rest, as some truly obserue. Wherefore seeing truth in the mouth of Balaams Asse is from God, and all true sayings of the heathens from the holy Ghost, as Coment in 1. Cor. 1. 17. Caluin and In [...]und [...] locū. P. Martyr witnes, this place rather admits then dismisseth secular learning from sermons, seeing it is from the holy Ghost, and a sound of his voice, though not so speciall as his word.

[Page 260]2. Ob. The Scripture of it selfe is sufficient to saluation, and is able to make the man of God absolute, and perfect vnto all good workes, 2. Tim. 3. 16. therfore secular learning is needlesse, the alleaging whereof iniureth the Scripture as if it were not sufficient. Therefore neither needeth it, nor must it be cited in Sermons.

1. Resp. Although the Scripture affoord Gods steward sufficient food for his houshold of faith, Luk. 15. 17. They haue meate enough: yet must he deuide this bread aright to euery one their dimensum and due portion, 2. Tim. 2. 15. which without the knife of secular learning and helpe of other Writers he can not do aright, as anone shall be shewed more at large. Wherfore this reason is not sound to exclude it from Sermons.

2 S. Paule wronged not the sufficiencie of the Scripture, when he quoted secular Writers and Poets which he had read, Act. 17. 1. Cor. 15. Tit. 1. To conuince Atheists he was faine to appeale vnto the heathens for witnesse. To perswade Epicures of the resurrection, he vrgeth naturall reason, of seed in the ground, from Astronomie of starres in the skie, 1. Cor. 15. and thought this the best way of preaching. And how can we in popular Sermons not onely conuince Papisme of error, but Atheisme which now pipeth in the thoughts of too many, of irreligion, without it? What better weapons can we vse in these things, then take in our mouth Philip Mornay of the trunesse of Christian religion? How can a teacher perswade a naturall man better, that the soule is immortall, then with Zanchius out of natural reason, laid downe by Aristotle and other Philosophers? Wherefore seeing neither the citing of Doctors, Fathers, Schoolemen, Cōmenters, nor prophane Writers, for opening the Scripture, and giuing the sence, nor for confuting of naturall men by reason, maketh the Scripture vnsufficient: this reason is not sufficient to exclude it from Academicall or popular Sermons.

3. Ob. Thou shalt not plow with an Oxe and an Asse together, nor sow thy field with diuers kinds of seedes, Deut. 22. 9. that is, as Philosophers could teach vs: Non est de vno genere disciplinae transeundum in aliud: We must not confound Philosophie [Page 261] with Theologie, or Aristotle with Christ. For which Ierom taxed Eustochium, saying, What communion hath light with darknesse? what concord Christ with Belial? what agreement the temple of God with idols? Quid Horatio & Psalterio? Virgilio & Euangelistis? Ciceroni & Apostolis? wherefore come out from among and separate your selues. Or as Tertullian speaketh: Praes [...]r [...]pt. ad [...]er. H [...]reti [...]. Quid Athenis & Ierosolymis? Quid Academiae & Ecclesiae? Quid Haereticis & Christianis? Nostra institutio de porticu Salomonis est: viderint, qui Stoicum, & Platonicum, & Dialecticum Christianis praetulerunt. The beleeuer hath no part with the infidell, Diuinitie must not be vnequally yoked with humanitie, nor an Oxe with an Asse: therefore away with humanitie out of Sermons.

1. Resp. That law in the old, the Apostle expounds well in the new Testament, 2. Cor. 6. No fellowship should righteousnesse haue with vnrighteousnesse, nor any communion light with darknesse. And so secular learning which is darknesse, and descended not from the father of lights, but ascended rather from the bottomlesse pit, should not be brought to the Scripture, but to be reproued of the light. Yet when it is true, he that commaunded the light to shine out of darknesse, maketh (as the Psalmist speakes) this darknesse to be light.

Wherefore if the Asse will know his masters crib, (for I must answer this brutish reason in it owne kind) this beast (as one wel notes) may like Balaams asse, be taught to speake to good purpose: and as an Asse caried a false Prophet then, so may it now carrie Christ, as once one did Isis, and speaking with mans, or rather Gods voice, forbid the foolishnes of a Prophet: whence reuerence secular learning as the people did him, with Non tibi, sed religioni, not for it selfe, but for Gods truth that it caryeth. And when Caesaris effigiem quilibet assis habet, any farthing of their coyne beareth Gods image and superscription of truth, we bring it vnto God to whome it belongeth, and cast it (though but a farthing) into the treasurie of the Lord. And therefore seeing it may bring Christians to his Church, as the Asse caried Christ to the temple, I say to all Preachers as spake he to his disciples: Go ye to Bethphage, go to Poets, Historians, and [Page 262] Philosophers, and there shall ye find an Asse tyed and her colt, loose them and bring them hither, for the Lord hath neede of them.

4. Ob. Moses though learned in all the wisedome of the Egyptians, yet preached he nought to the people, but from the mouth of the Lord. The Prophets, though filled with knowledge, yet prophesied they not of any priuate motion, or by the will of man, but spake onely as they were moued by the holy Ghost, 2. Pet. 1. 21. Yea euen Balaā durst not for an house full of gold go beyond the word of the Lord to say more or lesse, Num. 22. 18. Christ himselfe preached nothing but what he receiued from his father, Ioh. 12. 49. 50. and charged his Apostles to preach whatsoeuer he commanded them, & nought else, Mat. 28. 20. therefore his sent-ones and messengers may preach nothing but his word.

1. Resp. By this reason no Preacher may speake a sentence in his Sermon, which is not immediatly the Scripture, according to matter, forme, and words: and shall we so condemne all the men of God, preaching since the Apostles times? Nay, out of thine owne mouth will I iudge thee, ô euill seruant and slouthfull: For what shall we thinke then of our talking Preachers, who speake most of their owne braine, and in many sentences speake often neither Scripture, nor scant good reason to their people?

2 By this reason, they may not alleage Caluins exposition, vnlesse they will make him the thirteenth Apostle, and hath his Comments by diuine inspiration, as had the Apostles. Nay, this excludeth Fathers, Doctors, and Schoolemen out of our Sermons, when we dispute against the Papists.

3 Who knoweth whether these holy men of God vsed not secular learning in their Sermons as well as Saint Paul? Their Prophesies that we haue, are but generall notes, and summa capita of their Sermons, as the Prophetis fui [...] mos, postquam iuss [...] crant aliquid populo nunc [...]are, paucis summas rerum cōplecti, & val [...]s templ [...] praefigere, ait Caluin. praefat. in Esa. & Comment. in cap. [...]. 1. & in Aba. 2. 2. Solebāt Prophetae ex more suarum concionū argumenta & pracipua capita scripto comprehensa publicè legenda proponere, a [...] Gual [...]. homi. 5. in Abac 2 2. Sic Dan [...] prol [...]g [...]m. in 12. Prophet. cap. 12. & Sohn. lib. 1. de verb De [...]. Vnde fit, vt partes librorum Propheticorum interdū non sat [...] coh [...] rere videantur. De quo Origen. lib. 1. in C [...]ū cant. & Ierom. in Ierem. 21. & a [...]bi annota [...]t. Learned obserue. And yet S. Ambrose Lib. 3. de fide, cap. 1. dare auouch, that euen in these generall notes of their Sermons, the Prophets haue relation to poeticall stories. And Saint Ierome, Epist. ad Rom. auoucheth it of both, saying: Quis nesciat & in Mose & in Prophetarum voluminibus, [Page 263] quaedam assumpta de Gentilium libris: Who can be ignorant, that in Moses and the Prophets, some things are taken out of the bookes of the Gentiles?

For the Apostles, though in their Epistles to particular Churches, none (saue Saint Paule) cite humanitie, yet who can shew that in their popular Sermons to the Gentiles throughout the whole world, they alleaged not truth out of Poets, Philosophers, and Historians, seeing Christ promised them, that his spirit should leade them, not onely into truth, but in omnem veritatem, into all truth? Ioh. 16. 13.

4 Though neither did, as in shewing vs the immediat will of God, and laying downe the grounds of faith, it was not so conuenient to mixe it with mens precepts: yet in expounding this will, in explaning the sence of words and phrase of speech, in declaring the nature of birds, beasts, and stones, &c. to which they allude, we cannot cut the word aright, without the vse of Grammarians in the proprietie & acceptation of words: without helpe of Logicians in distinguishing ambiguities: without ayde of Rhetoricians in following precepts and rules of speech to perswade: without helpe of Historiographers to calculate times: of naturall Philosophie, to scan causes and their effects: Geometrie, to find sites and situations, and such like. Wherefore though they onely spake immediatly from the Lord in declaring his will, yet can we not without these helps, expound it fully to euery mans conceipt. Moses receiued the law from the Lord at mount Sinai: bringeth he nought else to expound it to Israel? The Prophets explane Moses pentatench: bring they nought else to declare it to the Iewes? Christ and his Apostles explane the Prophets: did not the holy Spirit cause them to bring Allegories, Tropes, Parables, and Similitudes, with many other things, which are not in the Prophets to expound them? And how can we silly ones of our selues, open all the meanings of all these, shew the nature of things to which they allude, note the right acceptatiō of words which are ambiguous, find out the distance of places which they insinuate, and such like, without Philosophers, Poets, Historians, who haue truly declared them at large? The reason then followeth not, [Page 264] The Prophets and Apostles in laying downe the will of God and grounds of faith, spake nothing but what they receiued immediatly from the Lord; therfore Preachers in further opening of this will, may not bring any truth from writers to expound it, or make it more plaine to the ignorant. Why then are any expositions of commenters alledged? why do we open it by our own discourse, ranging one sentence beyond the very words of the word? but onely because they and we speake that which consenteth with the doctrin of faith? And why is it not as good from Philosophers, Poets and Historians, as from our owne braine, when it suteth with truth of the word, and is according to the analogie of faith.

5. Other reasons kept the Prophets and Apostles from alleadging Secular learning to their people, which restraine not vs Christians. First there were few or no secular writers before Moses wrote, as witnessed Lib 1. contra Appion. Iosephus with others, therefore he could not cite any. And yet being learned in all the wisdome of Egypt, see how in his books, especially Genesis, Philosophie, Astronomie, Geographie, Arithmetike, Histonographie, and the liberal▪ Arts shew themselues: without the axiomes, maxims and principles wherof, we see commentators cannot fully expound him. And how then can we deuide that word aright, and search his scriptures to the bottome, as we are commaunded Iohn 5. without these helpes affoorded vs from the Lord? Secondly for the Prophets, for Christ and his Apostles, to what end should they haue alleaged any learning of the prophane Gentils to the Iewes, who hated them extreamely? They abhorred their companie, and would not meddle with them, Iohn 4. 9. much more would they detest their doctrine, according to that law, Deut. 7. They thought it pollution to eate of their meate, Acts 11. 3. much more to tast of their learning. They thought it pollution to admit their persons into their Temple, Acts 21. 28. 29. and Ioseph. lib. 2 [...] contra Appion. made them stand without as strangers, Luke 18. 13. much lesse would they admit their doctrine into their hearts, though they heard it with their eares. And yet Paul being taught by Gamaliel, and skilfull in secular learning, thought it fit to cite it to the Gentiles, who he knew woud receiue and beleeue it, which for [Page 265] the contrary reason he would not do to the Iewes. Wherefore fith neither this reason hindreth vs, for God hath giuen vs these helpes to explane and contestate to his word: and seeing we learne these heathen authors from our youth, to informe our vnderstandings, and reforme our wils, and know them to be truth from the Lord, who is the author of al truth, we may more lawfully vse them for opening of his word when we find them agreeable thereunto.

5. Ob. Yea but Ieremie (chap. 14. 14) counts them false Prophets, who spake any thing which they had not from the Lord, but prophesied their owne vision, vanitie, and deceitfulnesse of their owne heart. And chap. 23. 21, They prophesied (saith the Lord) when I spake not vnto them. But if they had stood in my counsel, they would haue declared my words vnto my people, and not haue prophesied the deceipt of their owne heart. They thinke to cause my people to forget my name by their dreames, which they tel euery man to his neighbour. The Prophet that hath a dreame, let him tell a dreame; and he that hath my word, let him speake my word faithfully. What is the chaffe to the wheate, saith the Lord? Ergo they are false teachers, who speake from any but the Lord in his reuealed word.

1. Resp. This place toucheth them most, who in a priuate spirit of singularitie, refusing all other mens writings, open and preach his word, presumptuously relying wholy on their owne iudgement, and so make the Scripture propriae explicationis, condemned by the Apostle 2. Pet. 1. 20. It toucheth not them, who follow the iudgement of Gods Church, & conduct of that spirit which animateth the whole bodie of Christ, the true expositions of Fathers, commentators, and grather truth dispersed among the heathens, seeing the truth in al these is onely from the Lord.

2. Ieremie reprooueth them who spake that which was not from the Lord: but all truth in secular writers being frō the holy Ghost, euen from the Lord, as anone shall be shewed, this place rather is for it then against it. He counts them false Prophets, because they spake their own vision that was falshood, as he after expounds it vers. 26. 27. and mixed their lies with his truth, [Page 266] as chaffe with wheate; as the auncient and moderne both expound it. And if any preach falshood out of secular writers, this place checketh his teaching: if truth sutable to the rule and square of Gods word, he speaketh frō the Lord, who is author of all truth, as in my next answer shall be shewed. Wherefore as the Apostle prophesied of these latter times, that some should so farre giue heed vnto spirits of errour, and doctrine of diuels, that they wold command to abstaine from some kind of meates, 1. Tim. 4. so may I say of them that forbid vs the lawfull vse of prophane writers; which God hath giuen to be receiued with thankesgiuing of them that beleeue and know the truth. For as euery creature of God, so euery truth frō God is good, and nothing of it ought to be refused if it be receiued with thankesgiuing, for it is sanctified by the word of God and prayer.

6. Ob. Yea but Saint Paul chargeth euery Minister, [...], 1. Tim. 1. 3. that he teach none other doctrine, but keepe the patterne of wholesome words which we haue of Saint Paul, 2. Tim. 1. 13. And if any man speake in the pulpit, let him speake as the words of God, 1. Pet. 4. Therefore neither may we speake any other thing, nor otherwise, then is in the word, which is to adulterate, and like hucsters, to mingle it with humane deuices. 2. Cor. 4.

1. Resp. By [...], the Apostle meaneth teaching otherwise then agreeth with truth and analogie of faith in the scriptures, as he expounds himselfe, 1. Tim. 6. 3. [...], &c. If any man teach otherwise, and consenteth not to the wholesome words of our Lord Iesus Christ, and to the doctrine which is according to godlinesse: and no secular learning which consenteth not to Gods word, may we bring, I confesse.

2. These places (if they marke them) make most for the vse of secular learning in sermons: for the Apostle forbidding to teach any other doctrine then cōsenteth to Gods word, implieth, that we may bring ab extrinseco, whatsoeuer is consonant thereunto. He saith not, If any man preach any other thing then the scripture; but if he preach any other thing, and consenteth not to the doctrine of godlinesse. If he meant, our doctrine should be [Page 267] nought but scripture, why willes he it to consent thereunto? He bids vs keepe the patterne of the wholesome word, therefore allowes he to vse whatsoeuer truth is consonant to that pattern. He saith not, Keepe the wholesome word, and speake nothing else; but keepe [...], the patterne, whereto all doctrines must accord. We must vse it as a samplar of truth: how is it a samplar and patterne if we bring nought else but it selfe? Neither saith he: If any speake, let him speake the words of God and nought else, but sicut loquatur, let him speake as the words of God, that is, secundum analogiam fidei, according to the measure, proportion and analogie of faith in the word, Rom. 12.

3. Wherefore the Apostle here alloweth Preachers to bring all truth whatsoeuer agreeth with the word of truth, and consenteth to the doctrine of Christ.

7. Ob. Christ sent me to preach the Gospell, not with wisedome of words, least the crosse of Christ should be made of none effect, saith Paul 1. Cor. 1. 17. And I brethren when I came to you, came not with excellencie of words, or of wisedome, neither stood my speech and my preaching in the intising speech of mans wisedome, but in the plaine euidence of the spirit and of power, that your faith should not be in the wisdome of men, but in the power of God, 1. Corin. 2. 1. 4. 5. Therefore all mans wisedome of secular learning and pleasant eloquence should be abandoned in the lips of the Preacher. And this place is their Achilles that kils vs, as they thinke.

1. Resp. Hic locus placet crassis istis theologis, qui sibi in coeli videntur esse, quod procul absint ab omni eloquentia: This place indeed (saith Schol in Ier [...] [...]pi. ad Pam [...]ach Erasmus) pleaseth these grosse-pated Diuines, who thinke themselues in heauen because they are farre from all eloquence. Qui suae ignorantiae patrocinantur sentiunt Paulum hic damnnasse Rhetoricam eloquentiam, exquisita & selecta verba, sermonem mundum & tersum didacticam docendi rationem, humanā sapientiam suo in gradu consistentem: They who patronage their ignorance saith Pomeranus on these words, thinke Paul here condemned Rhetorical eloquence, exquisite and choise words, fine and cleanly speech, and humane wisedome of words in it owne measure and degree. Hoc loco abutuntur nonnulli contra [Page 268] bonas literas, vt barbariem & ruditatem defendant tanquam rem Euangelio congruentem: cruditionem vero & studium politioris sermonis in ministro minimè ferendum esse censent, saith Pro [...] loc. 151 eru litto mundana num in ministro Euangelij ferri debeat. Aretius, discussing this question and answering this place. This place they abuse (say these three learned men) to pratronize their barbarous ignorance and rudenesse in preaching.

Shall I answer them with the auncient Fathers on this point? No, it were in vaine: they are not ashamed to proclaime in Athens and eare of all learning, Nos non curamus quid dicunt Patres, we care not whatsoeuer the Fathers say. Wherefore seeing in stead of the Fathers they haue children, whom they make Princes in all lands, I will answer them with Caluin, P. Martyr, Aretius, Hemingius and Gualther on these words.

‘To begin with the chiefest and first. Here two questions arise, saith Caluin on this place; one, whether Paul here condemneth wholy the wisedome of words as aduersary to Christ? No, saith he, à ratione valdè dissentaneum est, It is very dissonant from reason, that Saint Paul should condemne those arts, which is euident, are the excellent gifts of God, wherby as with instruments men are helped to good vses. The arts, as they are not superstitious, but containe solide learning: so no doubt they came from the holy Ghost, and the profite that commeth by them must be ascribed to none but the Lord. This therefore that Paul here speaketh must not be taken in contumeliam artiū, to disgrace the arts, as if they were repugnant to pietie.’ This Caluin on the first question, that the Apostle speaketh nought in this place against the arts and secular learning or wisdome of words in the pulpit.

A second question he proposeth, ‘whether Paul meaneth there is so perpetuall contrarietie and iarre betweene the doctrine of the Gospell and eloquence, that they cannot stand together, and that the preaching of the Gospell is contaminated, siquis ad eam ornandam eloquentie color adhibeatur, for the Apostle saith, the crosse of Christ is made of none effect, if any wisedome of words be adioyned. I answer (saith he) we must consider to whom Paul here speake, namely to the Corinthians, whose eares itched with a foolish desire of magniloquence. Before other therefore were they to be called back to the humility [Page 269] of the crosse, that they might learne to embrace nakedly Christ, and simply the Gospell without deceipt, and therefore came he not to them in the wisedome of words.’

‘But what (saith he) if any now Paulo nitidiùs disserendo Euangelij doctrinam eloquentia illustret? by preaching more elegantly then Saint Paul beautifieth the Gospell with eloquence and wisedome of words? is he therefore to be refused, as if he contaminated it, or obscured the glory of Christ? I answer first (saith Caluin) Eloquentiam nihil pugnare cum simplicitate Euangelij, that eloquence is no way against the simplicitie of the Gospell, which without disdaine not onely yeelds to it, but subiecteth it selfe, and like an handmaid serues and waites on her mistresse. For as Austine speaketh: He who gaue vs Peter a fisherman, gaue vs also Cyprian a Rhetorician, whereby he signifieth that both are of God: howsoeuer the one which in dignitie was much superior, was destitute of all grace of speech: the other who sitteth at his feet, excelled in eloquence. His conclusion is, This eloquence therefore is not to be condemned nor abandoned, which aymeth not at this, to hold Christians in the outward colour of words, that it may inebriate their eares with vaine oblectation and delight, but that it may bring vs by perswasion to receiue the simplicitie of the Gospell: Vt denique tanquam praeconis officio fungatur, ad comparandam piscatoribus illis & idiot is audientiam: That like a Cryer it may get those Idiots and fishermen audience, qui nihil praeter spiritus energiam gratiae habent, who haue no grace of speech to perswade, but onely the power and efficacie of the spirit.’ The summe of his answer is, that this place is no cloake for the rude and illiterate preaching of any, seeing Paule speakes nought here against the vse of good arts in Sermons, as if they were repugnant to pietie. 2. That he spake but this to taxe the itching eares of the Corinths, who thirsted after nought but eloquence in their preachers: for which cause he preached to them onely in simplicitie of words to bring them backe from that humor. 3. That a Minister may lawfully, yea must necessarily nitidiùs Paulo disserere, preach more eloquently then Paule, that his eloquence like a cryer or perswader, may allure auditors to the simplicitie of the [Page 270] Gospell, and get audience to those fishermen and idiots, who haue no grace of perswading, but from the efficacie of the spirit. What should I cite the rest, Plato est instar omnium to these men. Hemingius on this place iumpeth with Caluins exposition, resoluing, that a Preacher may adorne and beautifie the Gospel, nitidiori sermone Paulo, with more enticing speech of mans wisdome, with wisedome of words, and a more polished stile then Saint Paules. Licet quidem omni eloquentiae gratia illustrare Euangelium: It is lawfull (saith he) to illustrate and garnish the Gospell with al grace of eloquence, so that men be not made drunk with vaine delight of words. And in fine he aduiseth vs in what part of our Sermon we should vse it, praestat, it is best to vse plainnesse and simplicitie in teaching, grandiloquence and eloquence in exhorting and confuting.

Peter Martyr agreeing with both their expositions, giues two good lessons, one to learned Preachers, that although in preaching the Gospell they be decked with these good arts, yet they trust not in them. Another to illiterate and rude speakers: Neque praetextu sermonis impolitioris diuinarum Scripturarum committere debent Ecclesiastici homines, vt de industria putide loquantur. Ministers and Ecclesiasticall men must not of purpose speake rudely vnder this pretence, that the Scriptures stile is not so eloquent.

Gualther is of the same iudgement on this place, and Aretius in his cited Problemes answereth this place so largely, that I cannot cite him.

The reasons why the Apostles vsed not, nor needed eloquence, and why for vs it is more necessarie, are these out of P. Martyr. First, perfect Rhetoricke was so rare a thing, (as Tully prescribed an Orator, that none could attaine,) that Christ at first publishing of his Gospell chose not so rare, hard and laborious a meanes, because he had need of many who could not easily be found, and when afterward they came, he refused them not, saith Chrysostome.

2 It had bene suspitious, to haue perswaded this new doctrine (as it seemed) by wisedome of words, enticing speech of Orators, Philosophers, Poets, and coloured eloquence, lest [Page 271] the hearers should report, they were allured by enticing speech to beleeue it, and not forced by the spirit: but we knowing it to be true, and beleeuing it to be of God, want onely eloquent preaching it to perswade vs obedience, and to allure vs to follow it in our liues, which cannot be effected without grace of speech, and power from aboue, as Nequa quam per se satu valet quod dicitur, (etsi de se sic verius si [...] & [...] digmissi [...]um) vt humana [...] [...] ma [...] queat instruere, nisi diuinitùs virtus dicenti a [...] cesserit, & dictu gratia afforescat, quae vtique nec si [...]e Deo his tra [...]tur qui ad aliorum profectum [...]oquuntur. Lib 6. contr Celsum Origen obserues.

3 The spirit wherewith they were inspired, was more powerfull in them, then it is in vs: Paul spake in the euidence of the spirit, 1. Cor. 2. and therefore as Lib. 2 [...]e ras. concion. Erasmus well obserueth: Quoniam non omnibus, fortè etiam nullis ea donorum vbertas obtingit à spiritu quae Apostolis, nulla fuerit impiet as quod donis illius diminutum est, supplere disciplinarum adminiculis. Seeing few or none haue that power and gifts of the spirit that the Apostles had, it is not amisse to supply that defect with eloquence and the arts.

4 God gaue them power to worke miracles, and when they preached the Lord wrought with them, and confirmed and perswaded their word with signes that followed, Mark. 16. 20. God himselfe bare witnesse to their preaching both with signes and wonders, and with diuerse miracles and gifts of the holy Ghost according to his owne will, Heb. 2. 4. And therefore needed they not in eloquence, because their preaching was with power of doing miracles, 1. Cor. 2. as Theophilact and Chrysostom obserue. Which power to perswade seeing we want, with those other extraordinarie gifts, 1. Cor. 12. Maioribus dicendi viribus opus est, saith Lib 4. de doc. Christ. cap 40. Austine, Et quaecunque valuit ad commouendos animos sunt necessaria.

5 It was meet, rude and illiterate men should first plant the Gospell, a new and strange doctrine to the Iewes, that such weake things confounding the mightie, and foolish things the wise, it might appeare to be the finger of God, and worke of his hands: and therefore was it so maruellous in their eyes, as we see, Act. 2. 7. Act. 4. 13. But for vs, id explodendum est, (saith Peter Comment▪ in 1. Cor. 2. 6. Martyr) quòd multi falsò arbitrantur: They are to be hissed at who falsly thinke, that Paul or the Gospell doth tollere aut debilit are, ‘either take away or lessen this wisedome of the world. It is not condemned of the Apostle, but in that the false [Page 272] Apostles so mingled it with religion, that they left Christ, troubled the Church with scisme,’ ei (que) primas darent & summam iudicij de pietate, and preferred it before the doctrine of the Gospell, making it the chiefest Iudge and Vmpier in matters of faith, which none in this Church doth, I am sure. The summe of his answer is, that although Christ for good reasons vsed not then this externall eloquence in first planting the Gospell, yet refuseth he it not when it commeth, as we see in all ages. For as Homil. 3. in 1. Cor. 1. Chrysostome well noteth on this place which they vrge, He who at first needed not learned men, if afterward he tooke them to preach, it was quoniam noluit vllam facere differentiam, because he would not make any difference of either, and afterward when they came he refused them not.

Secondly, whereas they pleade, the impolished and rude stile of the Scripture for a cloake of their homely, if not barbarous speaking; they build vpon a false ground. It is not so naked as they thinke, nor so incult as their manner of teaching. It appeareth, (saith Homil. 15. in Gen. 45. & 46. Origen) Scripturam diuinam, non (vt plurimis videtur) inerudito & agresti sermone compositam esse, sed secundum disciplinam diuinae eruditionis aptatam. No, saith Lib. 4. de doc. Christ. cap. 6. Austine, (though he Lib. 3. confes. cap. 5. confesseth, at first he was offended with the simple stile of the Scripture) from his owne knowledge and experimentall reading: Vbi eos intelligo, non solùm nihil eis sapientius, verumetiam nihil eloquentius mihi videri potest, & audeo dicere, omnes, qui rectè intelligunt quòd illi loquuntur; possem quidem si vacaret, omnes virtutes & ornamenta eloquentiae ostendere in Scripturis. And in the next Cap. 7. lib 4. de doct. Christ. Chapter, he sheweth by many examples, how euen in the Apostles writings (which in the iudgement of all men come farre short of the Prophets in this point) eloquence is a perpetuall companion of wisedome. For proofe whereof, he referreth vs to the first Chapter to the Roma [...]es, ver. 3. 4. 5. to the whole eighth Chapter, which is a whole chapter of Tropes and Figures: as also to 2. Corin. 11. 16. to the end. And though we say not (saith he) this Apostle followed the precepts of eloquence, yet deny we not, that eloquence followed his wisedome as a maide on her mistresse. Comes sapientiae, dux eloquentiae, eloquence was a companion of his wisedome, [Page 273] and his wisdome a guide to his eloquence: Illam sequens, istam praecedens, & sequentem non r [...]spuens. No, the Scripture is generally most eloquent in the structure, in the text and web, and no lesse elegant in the style and phrase of words. For the structure of it, Tract. 4. de Trop. & schem [...] sac [...]. l [...]. Illyricus sheweth, all figures, tropes, and schemes of Orators and prophane Rhetoricians to be in greater abundance in Scripture, then in any secular Writer whatsoeuer. Yea he auoucheth from his owne reading, that he finds it as eloquent in style, as most elegant Poets and secular Authors that euer wrote, and doth equalize it in eloquence of forme or frame and in elegancie of style with Homer, Pindarus, or any other, as by manifold collation he doth exemplifie and shew: let any man reade his first Tract De stylo sacr. literarum, and trust his owne eyes.

Lib 1. de ra [...]. stud. Theolog▪ cap. 9. Hyperius finds no lesse, Omnes veneres, lepores, lauticias sermonis, numerosam compositionem, vocum harmoniam, & vniuersum apparatum, qui ex dicendi disserendi (que) artibus peti solet, in sacris literis densim confertimque (testem habeo Ieronymum) licet inuenire: especially in the originall tongue wherein they spake or wrote. For though these penmen of the diuine bookes, saith Lib. 8. Epist. 63. Epist. Ambrose, wrote not according to art, but grace aboue art, yet they who first wrote of art, found it first in them, and tooke their precepts and rules of Rhetoricke and Oratorie out of them.

Rupertus, by many instances out of it sheweth, that all kind and parts of Rhetoricke are fully contained in the Sermons of the Prophets and Apostles, which because he so largely declareth, I referre thee vnto him, or vnto Saint Austin, lib. 4. de doct. Christiana, where learnedly and largely he proueth this point. Wherefore we plainely see, that although the mistresse Theologie like the Kings daughter, be all glorious within, in her matter, in spirit, and sense: yet is her raiment also of needle worke: and the other arts, the virgins that be her fellowes and followers, and haue decked her, may beare her company, and be brought into the kings pallace and house of God.

Paulinus indeed, as Epist. ad Paul [...]. Ierome relateth, was offended with the simplicitie of the Scripture, & quasi vilitate verborum, and with [Page 274] the basenesse of their style. But who so readeth them in their owne tongues▪ shall find them, as most eloquent in the forme and frame of speech, shadowing out things by all rhetoricall Tropes, exornations, parables, allusions, figures, and similies in all places: so no lesse elegant and polished in their style. Take but instance in the most elegant Prophet for Hebrew in the old, and most eloquent Apostle for Greeke in the new Testament, and iudge of Hercules by his foote.

Esaias in sermone suo disertus est, saith Epist. ad Paul [...] & Eustoch. in translat. Esas. Ierome, who translated, expounded, and read him better then any of vs do: and he giues the reason: Quippe vir nobilis & vrbanae eloquentiae, nec habens quicquam in eloquio rusticitatis admixtum. The sermons of Esay in his owne idiome and tongue are most eloquent saith Praesat. in Esa. Bullinger, who read him, and preached on euery verse in his Prophesie: Neque ipsius, vel Demosthenis, aut Ciceronis ora [...]ones cum ijs conferendae. See chap. 5. 7. how with Salomon [...]e sought out prettie and pleasant words, he looked for Mispa [...] ▪ and behold Mispach: for Zedecah, and behold Zenakah. These delightfull words he affected, vt mutando literam vnam in his, elegantem structuram sonum (que) verborum redderet, saith S. Lib. 2. in Esa. 5. 7. Ierome. But behold him especially chap. 24. describing the wickednesse of the people with a grieuous expostulation, how it aboundeth with figures and tropes, Anaphoris, homoeotelentis, Antonomasijs, Metaphoris, Gradationibus, & Cōparationibus patheticis, as Iunius obserueth: see in what pathetical eloquēce & elegācy of words, vers. 16. he exclaimeth [...] and deciphering their ruine, he compareth it to an hunting, ver. 17. where is first, feare: secondly the pit: a snare to catch them as a prey. And marke his words, Pachad, pachath, pach; on which words Musculus auoucheth, habet hic vates concinnitatem quandam vocum, this Prophet hath a certaine concinnitie of words, which not easily anie can translate; adding, apparet illum stud [...] fuisse concinnandis vocibus deditum, it appeareth he was giuen to the studie of elegancie of words; and he rhetorically runneth on these three againe, verse 18. 19.

Iudge by this place of the rest: and let anie man giue me a reason why Esay should write and speake a more polished and [Page 275] fine stile then Amos, who is imperitus sermone, as Prasat. in Amos. Ierome noteth, but because he was of the bloud royall, and brought vp at the Court, where the idiome was more elegant and pure; and Amos a rude and rurall heardman, called from the sheepfold to preach, and God vsed both their styles and manner of speaking as naturally they were endued. And why may he not vse his ministery who hath a more learned tongue, as his who speaketh more incultly?

Come from Esay the most eloquent Prophet for the Hebrue in the old, to Paule the most elegant Apostle, for the Greeke, in the new Testament. See what pleasant words he affecteth, Rom. 1. 20. where he calleth the Gentiles full [...], &c. On which wordes euen Piscator could not but confesse, Paulum istorum verborum paronomasia delectatum fuisse, that Paule was euen delighted with this Paronomasie and likenesse of words. So againe Rom. 12. 3. [...]. This elegancie of words we find in S. Paul, whose rude style (as they call it) they pretend for barbarous rusticitie. Qui socordes & ignaui sunt, praetexunt Pauli (vt vocant) imperitiam, nè scilicet ab eis requiratur doctrina: they that are slouthfull and sluts, pretend the vnskilfulnesse of Paule (as they call it) namely least learning should be required of them, saith Cla [...]. alt part. tract. 5 de stylo sac. lit. Illyricus. But indeed as he was more learned in humane learning then they all, so shall they that search, find, that he was more perswading & eloquent then they all. He, who presently vpon his conuersion, confounded so many learned Iewes, Act. 9. He whom the men of Lystra for his eloquence called Mercurie, and would haue sacrificed vnto him, crying out, Gods are come downe to vs in the likenesse of men, Act. 14. He, that confuted not onely most learned and eloquent men, but of those euen Philosophers, nor those common, but them of Athens, and of those the Stoickes, who were nati disputationibus, as one noteth, Act. 17. He, that continued his preaching till midnight, and that to so many auditors, that some were faine to sit in windowes, Act. 20. quî fieri poterat, how could it be (saith Illyricus) that he could keepe his auditors so long, qui tam barbarè vel ineptè diceret vt isti confingunt, [Page 276] that preached so barbarously and sillily, as these men faine and imagine? For although he modestly suppose, as the false Apostles obiected, that he was rude in speaking, 1. Cor. 11. 6. yet was it but in respect of his weake voice, as after he confesseth, not in respect of his Epistles & style, which was vehement and strong, 2. Cor. 10. 10. Neque patrocinatur hoc linguarum & artiū osoribus, saith Homll. 82. in 2. Cor. 11. 6. Gualther, though he had not bene so. But now euen his Epistles witnesse, saith I [...] 1. Cor. 11. 6. Piscator, that this Apostle was endued with a certaine natural or rather supernatural eloquēce, though purposely he abstained à pigmentis illis fucata rhetorica: therefore Epist. ad Pammach. Ierome termes him flumen eloquentia Christiana, the riuer of Christian eloquence: for else Festus on the bench (saith Apolog. aduer. Ruff. he) wold neuer haue said ad imperitum to an vnskilfull babler, Thou art mad Paule, much learning hath made thee mad. And hence it was one of the three wishes of S. Piscat. in 1. Cor. 11. 6. Austine, vt Paulum in ore vidisset, that he had but once seene and heard Paule preaching with his mouth.

And because I am fallen into the point of eloquently preaching, let me further acquaint you with the iudgement of the ancient and late writers in this matter. S. Lib. 4. de doct. Christ. cap. 4. Austine speakes excellently to euery Minister, of this thing: If as a Doctor he will conuince gainesayers (saith he) he must vse reasons and probation of truth: but if as a Pastor he exhort with wholesome doctrine, to do that truth which they know, maioribus dicendi viribus opus est, he must vse greater force of perswasion then this, ibi obsecrationes & imprecationes, concertationes & coertiones, & quaecunque alia valent ad commouendos animos sunt necessaria, as I shewed before. And wheras (saith he Cap. 5.) some do it bluntly, ilfauoredly, and coldly, others acutè, ornatè, vehementer, wittily, eloquently, and vehemently: he that will more profite his auditors, must not onely speake sapienter sed eloquenter, wisely, but eloquently also, because Sapientiā sine eloquen [...]a parū prodesse. wisedome without eloquence profiteth litle (as out of Lib 1 de Iu [...]nt. Tully he obserueth) vnlesse he could be inspired with the spirit, and haue the power thereof in his preaching in such measure as had the Apostles, and also worke miracles to confirme and perswade his doctrine the more. And therefore addeth he a definition of right Preachers, Sunt ergo [Page 277] Ecclesiastici viri, &c. therefore they are right Church-men and Preachers, Qui diuina eloquia non solum sapienter sed etiam eloquenter tractauerunt, who handle and teach the Scriptures not wisely onely, but eloquently also; and they profit and do most good to their people. He spake by experience, being conuerted by the eloquence of Saint Ambrose, as Ambr. ser. 92. de bapt. August. August. lib. 6. Confess. ca. 13. 14 both do confesse.

Quid valeat apud homines saeculi eloquentia & sapientia saecularis, saith Saint Comment au Jon. 3. Ierome, Demosthenes, Tully, Plato, Xenophon, Theophrastus, Aristotle, and other Orators and Philosophers do witnesse, who are counted (as it were) the Kings of mens minds; and their precepts, not as the precepts of men, but of God. As the Scriptures style (saith Tract. 5. de style sac. li [...]. Illyricus) in teaching is oft low and meane, and in perswading and preaching for most part grandis, sublimis aut magniloquus, high, loftie and great: so a low and humble style is fitter for expounding, especially in the schoole: Contrà, grandis magis conuenit ostentationi dicentis, oblectationi auditorum, & commotioni ac persuasioni, praesertim rudioris turbae, ideo (que) in concionibus forensibus adhibetur: Ea enim non tam simplici rei veritate, quàm ingenti quadam vi ac impetu orationis impellitur ac protruditur. Contrariwise, a loftie style is fittest to grace the speaker, to delight the hearer, to moue and perswade especially the rude people in our popular sermons, who are more led, moued and perswaded with force and eloquence of speech, then with bare and naked truth of things. And therfore saith Lib. 2. de doctr. Christ. cap. 6. Austine, Figuratae locutiones sacrae scripturae suauius & iucūdius nos afficiunt, quam si eadem sententia planis verbis diceretur, because (as In Rhetorie. Quia vsitata fastidiam, nouitas autem voluptatem affert. Aristotle noteth) vsuall things bring wearisomnes, and noueltie delight.

Erasmus lib. 3. de rat. concion. giues the like aduice to euery Preacher, Prorsus id agendum est Ecclesiastae, vt aliqua voluptate detineat auditores, and moderates it full well, sed danda est opera vt delectatio comitetur vtilitatem non accersita. This was the practise of the Prophets, of Christ, of his Apostles in their sermons to the people, of the ancient Fathers in their homilies, specially Origen, Basil, Nazianzene and Chrysostome; in our times of moderne Preachers; of them all saith Tract. 1. de rat. cognosc. script. Illyricus, and so euery Preacher addeth he, In populari tractatione ea omnia operose congerit [Page 278] quae ad mouendos affectus conducere arbitratur: nihil omittit quod modo ad persuadendum, inculcandum (que) animis vim habet: neque illa praeterit quae orationem illustrant, ac diuitem speciosam (que) reddunt. For what In Phaedro & Gorgia. Plato said well of humane, I may as truly of deuine Orators, Sine motu affectuum inania sunt omnia, as the C [...]cer. lib. 2. de Orat. Qu [...]ntil. lib. 6. cap. 3. schoolemasters of Rhetoricke haue declared. And this is the end of eloquence, saith Lib. 4. de doctr. Christ. cap. 25. Austine, vt eloquentia ipsa delectet, non est propter seipsum vsurpandum sed vt rebus quae vtiliter honeste (que) dicunt, &c. aliquantò promptiùs ex ipsa delectatione elocutionis accedat, vel tenacius adhaereat assensus. To teach truth in a Sermon is little or nothing, who cannot do it? But to perswade the will to obey it, or lead the affections and the thoughts captiue to Christ, this is all and some, and the right part of a Preacher, as of humane matters Vulgiest loqu [...] oratoris dicere. Cicer. Rhetoricians haue obserued.

Sohnius lib. 2. de verbo Dei, cap. de ornata Ecclesiastica interpretat. Decere res facilis est & quam quis que tantum non ineptissimae mentu praestare potest? Conculere autem affectibus audientem, & in quem cunque velu animi habitū transformare, allicere item audiendi vo'uptate & tenere suspensum, nō nisi summit, & matori quodum musarā, afflatu instinctu con [...] ingenijs a [...] Rudolph. Agric. lib. 2. de init [...]ns. ca. 1. saith, a Preacher may, yea must vse eloquence, and decking of his speech, yet not with any meretricious attire: Neque enim doctrina Christi aspernatur cultum orationis, &c. neither the Apostle 1. Cor. 1. condemneth all garnishing of speech saith he, nor all inticing words, nor all eloquence, sed humanam, & fucosam, ac loquacem Sophistarum, & fastuosam sapientiam, and draweth men from the simplicitie of the crosse of Christ; for the Scripture it selfe, though it be pure and simple, yet is it learned, and stuffed with figures and tropes, Itaque ornatè exponet concionator, therefore (saith he) must a Preacher handle it eloquently and finely. And the better to do this, he counselleth him to propose to himselfe for imitation both the auncient Fathers, especially Basill, Athanasius, Chrysostome, Nazianzene, Austine, with others, and the recent Preachers who are most elegant in flyle, and to reade authors who write pure and elegant language in that Res optimas verbu pe [...]limu non tam explicant, quam implicant, vnde & illi contem [...] ab auditoribus, tit Soh ibid. tongue wherein he must preach. For conclusion, he vtterly condemnes them, qui omnem curam abijciunt puritatis & elegantia, and spoile good matter with euill words, which makes them to be contemned of their hearers.

Lab 1. Rheton. Eccles. cap. 1. Can 5. Keckerman, a late writer and man of yesterday indeed, but of some count (I know) with these men, because they cite him in schoole and pulpit, when the auncient Fathers cannot obtaine [Page 279] so much at their hands; he saith, our inuention in sermons to the Imprim [...] admirationem debet pare [...], & [...] abesse long [...]u [...] illis quae protrita sunt, & qua cui [...] etiam plebeto alicus & ruas [...] mentem ventre pos [...]int. people, must be bent to moue the affections, especially it must breede admiration, and therefore be farre from those things which are vsuall and common, and which euery rude ideot and lay-man could inuent. I wish they consider and thinke on this, who say no more on a text then many artisans and women could do. And he shewes the good effect of such preaching. Et certè ipse sensus & experientia testatur, ingratos esse illos concionatores, qui affectum aliquem moturi, nimis humilia & frigida eligunt, aut eiusmodi, quae cum audiunt auditores semper secum cogitant, Eadem & tu potuisses hoc loco dicere. Is it not a fine manner of teaching? Is it not fine handling of a text for a scholler that hath spent so much time in learning, and so much cost in studie and books, when euery Tailer, Cobler or other artisan can say with himselfe, Thou couldst say so much on this text? He shewes the effect (I say) of such Preachers, vnde fit vt auditoribus vel planè tandem deserantur, vel pro affectibus somniū concilient, either they moue the affections of dislike or of sleepe.

I speake not this to condemne plaine and simple manner of teaching as vtterly vnfruitfull; for Goates haire was seruiceable to the tabernacle, though not so much as the gold. I know a simple man in Lib. 1. Eccles. hist. cap. 3 v [...]de Sozom lib. 1. cap. 17. Ruffinus conuerted a subtile Philospher, whom all the learned Priests could not conuince, as himself Audite [...] eruditi viri, donec verbis mecum res gesta est verba verbu [...]pposus, & quae dicebantur dicendi arie subuerti, vbi vero pro verbu vertus protessit ex ore dicentis, non potuer unt resistere verba virtu [...], nec hom [...] petuit aduersari Deo. confessed vnto them. But should Sauls armor euer after be refused in war, because Dauid with a sling and fiue stones once miraculously ouercame Goliah? Should Rams neuer after be pushed against walles, and the mightie weapons of our warfare neuer vsed to cast downe strong holds, because Rammes hornes once miraculously threw downe the walles of Iericho?

I know, eloquent Preachers sometime do not profite, when simple and plaine teachers do some good, as Lib. 9. in Rom. 2. Ex rebus ipsis saepe compertum est, nonnullos eloquentes & eruditos viros, non solum in sermonè, sed & in sensibus prae potentes cum multa in Ecclesiu dixerint, & ingentem Litadis app [...]usuni. acceperint, neminem tamen auditorum exhis que dicta sunt, compunctionem cordu acci [...]ere, nec proficere ad sidē, nec ad [...]morē de [...] ex [...]cordatione eorum quae dicta sunt, incitari: sed suauitate quadum & delectatione solo au [...] capt [...] disceditur: sa pe autem viros non magne eloquentiae, nec compositio in sermonis studentes, verbis simplicioribus & incompositis maltos infidelium ad fidem conuertere superbos inclinare ad humilitatem, peccantibus stimulum conuersionis infigere. Origen obserued: but doth it therfore follow, the wise and mightie things of God preuaile not more with his people, because now and then he calleth weake and foolish things sometime to confound the wise, and sheweth his power in their weaknesse? Are not the [Page 280] Prophets often and more likely to conuert, because Balaams asse once auerted the Prophet from his euill purpose? Wherefore I may safely resolue with Austine, he profiteth his hearers sometime that speaketh plainely and wisely; but he more, who speaketh wisely and eloquently to perswade his better: both may do well, but as the Apostle spake in another case, the later (in mine opinion) doth better.

Neither speake I this in allowance of them whose tongues sing nothing but Placentia, and striue to please men, as the Apostle speakes, in whose person Chrysostome homil. 30 in Act. 14. lamentably complaineth, Nos slosculos verborum, & compositionē & harmoniam curiosiùs sectamur, vt canamus, non vt prosimus; vt I am in Eccle. ista queruntur omissa (que) Apostolorū simplicitate & puritate verborū quasi ad Athenaū, & ad auditoriae conuenitur, vt Paulus circū slantium suscitentur: vt oratio Rhetoricae artu fucata mendacio quasi quaedā meretriculae procedat in publicum: non tam erudita populos, quàm famorē populi quaesitura: & in modum psalterij & tibia dul [...]è canē tis, sensus demulceat audientium ve verè illud prophetae Ezekielu nostris tēporibus possint aptart, dicente Domino ad cum, & factus es en quasi vox cithara suauè cauētis, & benè cō posit. c, & audiūt as & nō faciunt. simus in admiratione, non vt doceamus; vt oblectemus, non vt compungamus; vt plausu & laudibus obtentis abeamus, non vt moret componamus: No, nothing lesse. Nec doctor verbis seruiat, sed verba doctori, saith Lib. 4 de Doct. Christ. cap. 28. Austine, a Preacher should not seeke matter for his words, but words for his matter. But as Fabius said wisely, Curam verborum, rerum volo esse solicitudinem, he may and must with Salomon the Preacher seeke out, as an vpright writing, so pleasant words for his people, Eccles. 12. 10. as Christ had not onely verbum gratiae, but gratiam verbi in his mouth. He must preferre matter to words, saith that Aug. lib. de catech [...]ud praeponēda sunt verbis sentētia, vt praponitur animus corpori: ex quo sit, vt malle debe aut homines prudentiores quam discritiores inuoture sermones. Father, as the soule is regarded before the bodie; whereupon men should labour to find out more wise then more learned speeches: care for the one, and carke for the other,

Verba (que) praeuisam rem non inuita sequuntur, saith the Hora. art Poet. Poet, and the words will follow matter, as the shadow accompanieth the bodie. I hope I neede not complaine of our Preachers, as S. Proaem. in Gal. 3. ad Paul. & Eustoch. Ierome did of some in his dayes, who were, as Plutarch speaketh of the Nightingale, that had a good voice and a small bodie, Vox, praeterea nihil. If any do, I say with the 1. Cor. 4. 20. Apostle, The kingdome of God is not in word, but in power: as God in the Hos. 6. 6. law desired mercy & not sacrifice, that is, Ex verbu sequentibus in eodem vers. rather then sacrifice. Yea I tell them with Origen, comparatiuely speaking on those words, Mat. 23. Woe to you, ye make cleane the vtter side of the cup, when within it is foule, Admonemur vt non curam habeamus sermonum vel narrationum quae foris sunt, sed quae ab intus sunt: [Page 281] non verbis neque compositionibus eorum ornatis, quia non est regnum Dei in sermone sed in virtute. Vt puta, qui studet compositū proferre sermonem, magis quàm salutari sensu repletum, calix narrationis eius à foris mundatus est, ab intus autem sordibus vanitatibus (que) repletus, Paulus erat sermone rudis non scientia. Item qui pandens verbum aut aliquam legis scripturam, compositionibus eius exterioribus magis quàm interioribus & salutaribus sensibus delectatur, calicem vel parapsidem diligit à foris mundatum, ab intus autem sordidum. I wish them, as Epist. ad Rustic. Menach. Luxuriātes flagellis vineas, falcibus reprimebāt, vt eloquetiae torcusarta, non verborum pampi [...]is sed sensuū quasi vuartum expressionibus redundarent. Ierome speakes of the learned Grecians, to lop the luxuriant branches, that their vine may become more fruitfull vnto others. Onely my complaint is with Ludouicus Li de caus. corrupt Rhetor. Ʋiues, complaining of this very defect, that whereas Princes at the receit of Christian religion permitted that Priests should speake to the people of sacred and diuine things, our sermons haue succeeded those auncient orators, dissimilimo successu, with most vnlike successe: Nam quantò illis superiores sumus rebus, tantò in persuadendi sententijs, argumentis, dispositione, actione & partibus omnibus eloquentiae illis sumus inferiores: how much we haue cause to be more materiall then they, by so much are we inferiour to them in vsing sentences, reasons, methode, action, and all parts of eloquence to perswade, which is the chiefest part of an Orator both humane and diuine. And indeede seeing as Ep. ad Pauli [...]. de inst. Monach. Ierome noteth, each imitator proposeth to himselfe the best in euery trade to be followed, as the valiant Romanes their Camillos, Fabricios, and either Scipio: Philosophers, Pythagoras, Socrates, Plato and Aristotle: Poets, Homer, Ʋirgil, Menander and Terence: Historians, Thucydides, Salust, Herodotus and Liuie: Orators, Lisias, the Gracchi, Demosthenes and Tully: Painters, their Praxitiles and Apelles, and so in the rest: why should not much more we for Gods cause and his Churches, propose to our selues (as I shewed Sohnius aduiseth) Basill, Athanasius, Chysostome, Nazianzene, Austine, and the rest of the auncient Fathers, who were all these, euen most stout and valiant souldiers, yea captaines of Christ, most learned and profound Christian Philosophers, most sweet and diuine Poets, most faithful and true historians in heauenly things, & in their sermons painted out Christs passion so liuely, as if he had bin now crucified before our eyes, as Paul [Page 282] did before the Galatians?

Neither speake I this to patronize them, whose Corinthianlike itching eares are so tied to the tongue of golden mouthes, that in faction each followeth their affected, with that voice of scisme, 1. Cor. 3. I am Pauls, and I am Apolloes, and I am Cephas, and I am Christs; I like this man for vtterance, I this for learning, I this for methode, &c. Ezekiel found such itching eares, chap. 33. 32. Loe (saith God) thou art vnto them as a pleasant and loue song, of one that hath a pleasant voice, and can sing well; for they heare thy words, but they do them not. Saint Paul foretold them in these latter times, 2. Tim. 4. 3. The time (saith he) will come, when they will not suffer wholesome doctrine: but hauing their eares itching, shall after their lustes get them an heape of teachers, and shall turne their eares from the truth, and shall be giuen vnto fables. Loco citate. Chrysostome found such among his auditors, and reprooued them, Vos non quaeritis audire sermonem qui compungere possit, sed qui oblectet, & tinnulo strepitu, & verborum compositione quasi citharaedos, & cantores audientes: and when teachers meet with such hearers, they should with S. Paul abstain [...] to come to them with excellencie of words, neither should their preaching then consist in the intising speech of mans wisedome, but in the plaine euidence of the spirit, to purge their bad humor with hunger and meane fare, and giue them a litle portion of hony whereon they surfet. But this is it I say with Saint Austine, He profiteth his hearers the most, Qui sapienter & eloquenter diuina eloquia tractat, who handleth a text both wisely and eloquently also: and wise matter serued in in eloquent words, is (as eloquently speaketh the wise man) like apples of gold in dishes of siluer. Though Salomon forbid too much eating of honey, yet was some commaunded to be vsed, and season the sacrifice in the law. Est veluti quoddam condimentum cibo permixtum, saith Lib. 1. Strom. Clemens Alexandrinus, It is as sauce to the meate, procuring appetite in him who cannot tast the good word of God, and relish the things of the spirit, 1. Cor. 2. And vnles our speech be thus powdered with salt, it will tast no more in their eare, then the white of an egge in their mouth, as Iob speaketh, seeing the eare trieth words as the mouth tasteth [Page 283] meate. Entising words (saith Orat. ad nepor. Basil) and secular wisedome, are like faire leaues that grow by the fruit, & make it more pleasant and delightsome. Wherefore when we find truth in any writer sacred or prophane, when we go to Ephrata, and find it in the wood, we may hew timber out of the thicke trees, and bring it to an excellent worke, though these men breake downe all the carued worke thereof with axes and hammers. I say they qui prodesse volunt & delectare, delight that they may profite, and Omne tulit punctū qui miscuit vtile dulci. mingle both together, in mine opinion do best. This sawce in Saint Ambrose made Saint Austine, as he Lib. 6. confess. cap. 13. confesseth, tast the good word of God, and better relish the things of the spirit. I went onely to heare his eloquence (saith he) and was delighted with the sweetnesse of his words, Cap. 14. Cum eum non satagerem discere quae dicebat, sed tantùm quemadmodum dicebat ea audire, veniebat in animum meum simul cum verbis quae diligebam, res etiā quas negligebā. Et dum cor aperirem ad excipiendum quam disertè diceret, pariter & intrabat quam verè diceret. This is it, the baite that taketh the fish with the hooke of truth in the net of the Gospell. This is it (saith Caluin) that must comparare piscatoribus & idiotis illis audientiam. And surely these disciples of fishermen, as Saint Epist. ad Marcellam. Crassam illi rusticitatem solun [...] pro sanctitatem habent. Ierome noted of such who bragged so, and held grosse rusticitie for the onely sanctitie, as if they were therefore holy because they knew nothing, if they fish with a bare hooke of truth, seeing with the Apostles they haue not such efficacie and power of the spirit, nor worke miracles to perswade their plaine doctrine, as those fisher-men and fishers of men did, like Peter in his other kind of fishing, Luk. 5. they may labor al night and perchance take nothing.

Wherefore to conclude this point, seeing the Scripture is most eloquent in the forme, in the text and web of the word, and most elegant in the threed and phrase of words, as by some examples of Esay and S. Paule, and by manie testimonies of Ierome, Austine, Rupertus, Ambrose, Musculus, Erasmus, Illyricus, and Hyperius, who read them more thoroughly then the men that say thus, this pretext cannot patronage their rude manner of teaching, qui tum sibi videntur Apostolis proximi, si quam spurcissimè loquantur, as Schol. in Ierō. ep. ad Eustoch. Erasmus speaketh of such fishermen [Page 284] rather then fishers of men. I confesse indeed with Lib. 2. de [...]at. Stu. Theol [...]. c. 38. Hyperius, the holy Ghost, if he list, needed not this artificiall polishing of his truth, but our naturall imbecillitie is such, that by no other ordinarie meanes it can be drawne to embrace it. And though S. Paule came not to the Corinthes with wisedome of words, because thirsting after eloquence onely, and leauing Christ, he would diet them for their surfet, and purge them of this humor, to make them relish better the things of the spirit: yet in the iudgement of Caluin, Gualther, Hemingius, Martyr and Aretius, a Preacher may and must nitidiùs Paulo disserere ad comparandam piscatoribus illis & idiotis audientiam, qui nihil praeter spiritus energiam, gratiae habent. Wherefore let them, who plucke out the tongue of the learned, as Fuluia, Anthome his wife cut out the tongue of Tully, and like Heli his sonnes indeed sluts, slubber vp the sacrifice so, that they cause Gods people loath the oblation of the Lord, let them heare Comment in 1. Cor. 1. 17. Pomeranus his censure of their rude teaching. Neque laude digni erunt stupidi quidam concionatores & ineruditi, qui sic omnia confundunt & ineruditè tractant, vt dicendo multa nihil dicant, docendo multa nihil doceant: mirum tamen interim quam sibi blandiantur, quàm sublimiter de se sentiant, contemnentes eruditionem. Let them heare Lib. 1. de rat. concio [...]. Erasmus, Ad conciones sacras admittuntur interdum etiam assiliunt, quilibet adolescentes leues, indocti, quasi nihil sit facilius quam ad populum exponere diuinam scripturam, & abundè sufficiat perfricuisse faciem, & absters [...] pudore linguam voluere: What? saith E [...]asm. in vit. I [...]r [...]. he. An Christi professio pugnat cum eloquentia? quid autem vetat, si Cicero de suis daemonibus dixit eloquenter, quo minùs Christianus item de pietate vera (que) religione dicat eloquenter? Shall our boyes take such paines, such care and labor for their triuiall orations to perswade vertue, or proue a theame in peroration, and shall not we take much more to perswade Christs cause, and our people to receiue Christ? I will not conceale his censure withall of too much affectation, Anxiā eloquentiae affectionem in Ecclesiaste non probo, quae nec villis Philosophis, nec Senecae, nec vlli graui viro vnquam probate est. No, he must care for words, and carke and care for his matter, as I said. I end this point with Cap. 49. in his tract of the ministerie. Greenham to perswade them the more, Eloquence is not simply forbidden, but when it waiteth on carnall [Page 285] wisdome: for otherwise ioined with the power of the word, and demonstration or euidence of the spirit, it is effectuall.

And these (good Reader) be their obiections out of Scripture, which they that are vnlearned and vnstable wrest, saith S. Peter, or to vse his owne word, [...], make them looke asquint at learning and good letters.

Their second sort of Obiections are these vnreasonable reasons.

1. Ob. Paule vsed it sparingly, but thrice, neither vainely with 2. Their reasons against it, answered. ostentation of naming the Poets, nor producing long sentences in a strange tongue contrarie to the Apostle, 1. Cor. 14. but in the same wherein he spake and wrote, which is no warrant for vs to vse it often in our Sermons.

1. Resp. That triple cord bindeth not vs to vse it no more: but as it was easily broken by all the ancient Fathers and moderne writers, so may it by vs. Why he vsed it no more, I haue shewed reasons before, which take no hold on vs. The Greeke fathers, Chrysostom, Epiphanius, Athanasius, Damascen, Clem. Alexandrinus, Iustine Martyr: and Latine fathers Ierome, Cyprian, Hil [...]rie, Ambrose, Austine and Lactantius filled their bookes full of it in their handling and expounding the Scripture, as hereafter shall be shewed. And shall we condemne all these who vsed it aboue thrice? Vsed they it sparingly? No, no, we may vse it more often then Paule did, saith Problem. lo [...]. 150. Aretius, Nec debet apud nos valere ignauorum hominum obtrectatio, vt in illorum gratiam tot margaritas in sordibus Philosophiae delitescentes, instar ignaui gallinacei, negligamus; ventrem aut granulum hordei magis admiremur quàm veritatis & sapientiae ideam. Like Esops Cocke, they preferre the barley corne of their owne braine, before the precious gemme that may be found in the dregs of Philosophie. I wish these would cite their owne sayings but thrice, or more sparingly then they do, then should they preach more oftē, and talke more seldome in the pulpit. Though Paule vsed it but thrice, Ideo assumpsit Paulus verba etiam de his quae foris sunt, vt sanctificet ea, sayth Origen, he therefore vsed prophane authours, that he might sanctifie them vnto all; and shew vp a president, that all truth may lawfully be borrowed from any.

2. For producing it in strange tongues, in Academicall and [Page 286] learned auditories, most vnderstand it; in mixt, many: and in popular, some; and may we not speake a long sentence in any which all vnderstand not? then Christ was too blame that spake so often in parables, which the people vnderstood not.

The Euangelists may be our presidents and warrant, who, although they wrote Christs actions and sayings in Greeke which he spake in Syriak, yet Ioh. 1. 38. Io. 19 13. Mar. 3. 17. & 5. 4. & 7. 34. Mat. 21. 9. Mark 15. 34. Act. 13. 6. 8. Act. 9. 36. Mat. 12. &c. often produced names, words, and sentences in Hebrue to the Gentiles, and especially that his last voyce on the crosse, Mar. 15. 34. Eli, Eli, lamasabacthanai, that is, saith the Euangelist, [...].

And if we may not cite a sentence without interpretation, which all cannot vnderstand, then Paul was too blame, who wrote a long Epistle in Greeke to the Romans, whose naturall language was Latine▪ neither all the vulgar (I thinke) so fully vnderstood it, though Tully tell vs it was much knowne to the Latines. The Apostle made a long Sermon in the Hebrew tongue to the Romaine gouernours, Act. 22. which many of them vnderstood not, especially the rude souldiers, as we see Math. 27. 46. Mark. 15. 34. who hearing him cry Eli, Eli, had thought he had called on Elias for help, nay many of the Iewes there present vnderstood it not, if he spake in pure Hebrue, and not Syriack, as some suppose.

And for the Apostle 1. Cor. 14. he condemnes them only whose all or most speech, reading, or preaching is in a strange tongue, as it was at Corinth, and now at Rome, as we may see vers. 23. Secondly, he counts it vnlawful to cite it if none vnderstand it, nor we interpret it, vers. 2. as who doth so alledge it? Thirdly, it is lawfull to speake many sentences without interpretation or vnderstanding of all, as appeares by his comparatiue choyse, vers. 19. I had rather. He counts it better to speake with vnderstanding of others, therefore is the other lawful and good in time and place, as Caluine noteth in vers. 5. Accidit saepe vt tempestiuus sit alienae linguae vsus, Often it falleth out that the vse of a strange tongue is fit and in season. Hence the ancient Fathers in their writings, and our moderne Writers in their popular sermons, cited sometime many Greeke verses together to their people without interpretatiō, as hereafter shal be shewed. [Page 287] And indeed, to speake truth, we wrong the Fathers much, when we cite so their golden sayings in our tongue, that they lose their efficacie and grace of speech, and each of them may reply to vs as Mar [...]l. he did to Fidentine:

Quem recit as meus est, ô Fidentine, libellus,

Sed malè dum recitas, incipit esse tuus.

The words that thou repeatest, ô Englishman, are mine,

But while thou dost them ill repeate, they gin for to be thine. We cannot expresse their meaning so fully and finely as they spake in Greeke and Latine toongs; for, Dulcius ex ipso fonte bibuntur aquae, as the Poet speaketh, Sweeter is the water from the wels head, then the vessels bellie. Et quis contentus sit potare de riuulo quum possit haurire de fonte? saith Serm 48▪ de sepu [...]t. Dom. Ambrose. Multo purior manat fontis vnda quam riui saith Cont. Helu [...]d. Ierome, & optimum vinum in alia atque alia vasa transfusum, suum tandem natiuum saporem deperdit. And like as, if we would change our walsh speakings into their sweet sayings, we should turne water into wine: so, sith our toong attaineth not the proprietie of their words, nor expresseth fully their meaning, when we cite their sentences in English only, we oft turne wine into water. Wherefore seeing Christ sanctified these three famous toongs on the crosse, and would haue himselfe gloryed by that royall superscription in Hebrue, Greeke, and Latine, why are they not sanctified in the Pulpit, and may there shew his glorie also? Hodie inueniuntur homines barbari, saith Homil. 70. in 1. Cor. 14. Gualther, (he saw our day it seemes, and was sory) linguarum & bonarum artium hostes, qui vt propriam ignorantiam tegere possint, in literarum studia & scholas perinde inuehuntur, ac si non aliae nocentiores sint verae religionis hostes, quibus omnibus hoc Pauli votum possumus opponere, vtinam omnes vos linguis loquamini, would God ye all spake tongues, and then would ye certainely allow it in others. But, my brethren, couet to prophesie, and forbid not to speake tongues.

3. Touching quoting of authors names, if for examples, this be ostentation, then Paul in citing such a cloud of witnesses, Heb. 11. and quoting their names for examples, was ambitious and shewed too much reading. Then Christ and his Apostles [Page 288] citing the Prophets names, when they alleaged their testimonies, were ambitious: then the auncient fathers and recent writers, in often citing the names of Philosophers, Poets and historians, were ambitious. Indeed it is that heauenly pride and holy ambition, 1. Cor. 12. 31. ambite potiora, ambitiously follow the best things: and in this (me thinkes) I shew them a more excellent way.

2. Why is it more ostentation to say Homer, then a Poet; or Aristotle, then a Philosopher; or Liuie, then an Historian? Or why more ostentation to alleage their sayings with their names against sinne and Sathan, then against Papisme, Atheisme, and heresie, in our popular sermons? Or why more ambition in speaking then in writing? Or why more ambition in vs then in some of their brethrē, who quote tot quot & omnes, their names with their sayings in a strange tongue; and both, when there is no controuersie of that for which they cite them? Do nothing partially.

3. Why not lawfull to quote their names, as cite their sayings? vnlesse by concealing their names, we would make their golden sayings our owne, and so become theeues. Wherin, as I cannot but iustly taxe some late Latine writers, who hauing their best expositions (in sense) from the Fathers, yet conceale their names. But if they take them tripping in their conceit, note their least blemishes, as Cham vncouered the nakednesse of his father, and made him a laughing-stocke to his brethren: so may I as condignely censure some of our English writers, who hauing whole pages and tracts from the Fathers, suppresse their names, as they killed the heire, that the inheritāce may be theirs. Neither is this mine, but the censure of Lib. 4. de rat. stud. Theol. c. [...]9. Hyperius, and I may set it on the forehead of both, Non pauci, qui nunc aliquid laude dignum scribendo praestant, patrum plumis se subinde vestiunt, ornant, superbiunt, quamuis callidè dissimulent: Many, who now write any thing worthy praise, by your leaue, decke themselues with the Fathers plumes, and like Aesops Crowe, iet vp and downe in the feathers of other birds, though they craftily dissemble it. I may adde it of some speakers too, who steale many a sweete allusion, simily, amplification, [Page 289] application, exposition, and best things in their Sermons from them, and adopting their sayings, make themselues putatiue fathers of that brood, which their barrennesse (God knowes and they too) could neuer breed nor beget. Thus reape they that fruite whereon they bestowed no labour; other men haue labored for them, and they are entred on their labours, without naming or remembrance of their founders and benefactors. Thus with the Partridge ( Ier. 17. 11.) gather they those young which they neuer brought foorth. But for all their dissembling concealement, the young ones brought foorth (saith Ambrose) hearing the voice of their true mother, leaue the putatiue parent, and go to their owne. Thus vnthankfull are they, qui dum sua nolunt furta cognosci, ingrati sunt in magistrum, as of such pure theft, as they count it, or rather Saint theeues, as we may terme them, Apolog. adue. Ruff. Ierom speaketh. These are as close theeues as Patric. Epist. in lib de I [...]st [...]. reip. Chrysippus, and be branded with such a cole, who took other mens things so notoriously with professing their names, that when he had stolen almost all Eurypides Medaea for his Tragedie, his scholers in a taunt called it, Medaeam Chrysippi, non Eurypidis Tragediā. But it is a thankfull and ingenious mind, saith Prefat. nat. hist. ad Vespas. Benignum, vt arbitror, & plenum ingenui pudoris est fateri per quos profec [...] ru: obnoxij profectò animi & insoelicis ingenij est, deprehendi infurto malle, quàm mutuum reddere, &c. Pliny, to confesse by whom we profite: and it is the part of an euill mind and barren braine, that had rather be taken in theft, then acknowledge the author, & haec quasi merces authori iure optimo pensanda est, ne fures esse videamur, saith Patricius. When Thales Milesius, as that Author relateth, had taught Mandritus a Philosopher of Prienne some excellent skill about the Sunne, hauing thanked him heartily for it, asked his Author what reward for so great and good a document he would haue: Nothing, ô Mandritus saith he, but that when thou vtterest it to other, tibi non asciueris, sed eius rei me potiùs quàm alium repertorem praedicaueris: That thou arrogate it not to thy selfe and make it thine owne, but confesse thou hadst it of me, and cite me for thine Author. And (alas) what other reward haue all learned ethnick Philosophers, Poets and Historians, yea what those indefatigable paines of the Fathers, for their many learned Volumes, (who wrote more bookes for Christs cause, then some of vs haue read, then many haue in our studies) what reward haue [Page 290] they of vs, (for euen for these bookes haue they now great reward in heauen) but that we confesse what profite we reape from them, into whose labours we are vnthankfully entred? As thou must not be ashamed to learne, saith Epist. 1. ad Greg. neque verò ad discendum verecundum esse oportet, nec ad docendum malignum, quodab [...]lio tute didisceris, nequaquà clam habendum: cuiusmodi facere mulieres improbae solent, quae ex alijs ipsae quaesitos liberos viru suis tollendos subijciunt, patrem mentientes, &c. Basill to Gregorie, so neither in teaching be vnthankfull and malicious: what thou hast learned of any other, thou must not conceale it, like harlots and whores who make their husbands beleeue and others too, those children are theirs, which other men begot, fathering them amisse. Authorem verò ipsum prodere grata commemoratione decet, verum (que) ipsius scientiae parentem: but it is meete and becommeth thee, to confesse thine Author with thankefull remembrance, and father thy knowledge on him who begot it, Wherefore as Tully told his Brutus, Tu quidem à Neuio vel sumpsisti multa si fateris: vel sinegas, surripuisti: so may I say as truly of each of them and their best things they bring: If thou confesse of whom thou hadst them, thou hast but taken them from the Fathers: but thou hast stolen them, if thou denie and confesse not thine Authors. Why should we thinke the names of Ierome, Austine or Ambrose a staine to our Sermons, as if they were those idolaters, ( Psal. 16.) whereof Dauid saith, I will not make mention, nor take their names within my lippes? whose very names notwithstanding, sith the Almightie hath himselfe written in his booke of life, why should not we as did the Prophets, Christ, and his Apostles in their Sermons, cite the names of the faithfull for their glorie?

When Mary had bestowed on Christ but a boxe of oyntment, he commanded that wheresoeuer his Gospell should be preached, this thing that she had done should be spoken of for a memoriall of her name, Mat. 26. and how much them, whose knowledge for his cause was like oyntment powred out, who bestowed such paines in maintenance of his truth, wrote so many bookes for profite of his spouse, and laid downe (many of them) their liues for his sake, will he that we remember their names in preaching his Gospell for a memoriall of them? Epist ad Hel. de Scripturis edisserens libenter Patrum testimonia & nomina in illarum expositione produceret, voluit quod cuiuis esset simpliciter confiteri: atque in hunc modum eruditionis gloriam declinando, eruditissimus habebatur. Illud (aiebat) Tertulliani, istud Cyprians, hoc Lactancij, illud Hilarij est: sic Minutius Foelix, ita Victorinus, in hunc modum est locutus Arnobius: me etiam quandoque citaret, &c. Ierome commaundeth Nepotian, that in handling the Scripture, he willingly would produce the testimonies of the Fathers, and their names in exposition of them, and would plainely confesse [Page 291] euery saying of each one, and by this meanes, refusing the glorie to be thought learned, was counted most learned. That (said he) is Tertullians: this, Cyprians: this, Lactantius: that, is Hilaries: so Minutius Foelix: thus Victorinus: after this manner spake Arnobius, and me also eftsoones would he cite. For omission whereof, as I cannot quite acquit our moderne Writers of one part of a learned Salmeron. praefat. comment. in Euang. Satu mirari non valeo quorundam recentiorum scriptorum confidentiam, ne dicam audaciam & temeritatem, qu [...] vetus ac nonum Testamentum ita enarrare aggressi sunt, vt [...]qu [...] in eorum Commentarijs Basilij vel Athanasij, nusquam Ierom m [...] aut Ambrosij, [...]squam Augustini aut Chrysostome, aut denique aliorum antiquorum Patrum facere mentionem dignentur. Suas tantummodo cogitationes sua inuenta, aut potiùs somnia nobis obtundentes. Papists reproofe, who saith, In expounding the old and new Testament, they scant any where deigne in their Commentaries, to name and make mention of Basill or Athanasius, of Ierome or Ambrose, of Austine or Chrysostome, or lastly, any of the ancient: so for their theeuish and peeuish concealement, cannot I but admire some moderne speakers, who adopt (as I said) the Fathers sayings, and father them on themselues, suppressing their names. Or if they affoord them this fauour for their instructions, (as if their proper names were odious and loathsome in their mouthes) they cite but as the Pharisees did Christs name indefinitely, Hic homo, one saith, not Ambrose, but one saith, as if we were affraid of their names: So little honour affoord some sonnes the names of their fathers. And if indeed we wold say what some of vs thinke in our harts, the voice should be, aetas parentum peior auis, the fathers haue eaten sowre grapes, and the childrens teeth are set on edge. Yea Iustinus Martyr, Ierom. Catalo. script. Eccl. qui pro religione Christi plurimū laborauit, Idem lib. 17 in Esa. 64. vir Apostolicus & diligentissimus: who, as he was next the Apostles times, next them tooke greatest pains for Christs truth, and Epiph. lib. 3. cont. haeres. 46. sealed it with his bloud, he is too full of Philosophie for our Sermons, he shall but iust be as Iustine the Historian.

Irenaeus, whom Lib. aduer. Valent. Tertullian called omnium doctrinarum curiosissimum explanatorem, the most diligent and curious searcher of all learning, he shall be but an Ironie in our Sermons. Clemens Alexandrinus (to set them in senioritie) whose volumes Catalog. cod. Ierome saith, are full of learning and eloquence humane and diuine: whō Aduers. Iuli. Cyrill so oft called, that learned man endued with all kind of knowledge, whose bookes of Stromes Lib. 6. hist. Eccl cap. 12. Eusebius saith, are stuffed with all sort of most profitable learning, he shall be of no more reckoning with vs, then last Pope Clement of Rome.

Tertullian, whō Lib. 5. Instit. cap. 1. Lactantius calleth skilfull in all kind of learning [Page 292] of whom Ierom. catal. Cyprian when he asked his notarie for a booke to reade, would say, Da Tertullianum, da magistrum, Giue me Tertullian, giue me my maister, and would not let a day passe without reading some part of his worke, yea vsed ad verbum his very examples and sentences oft in his writings; he shall be but as Tertullus the Orator.

Origen, whom Ibid. Ierome called a man immortalis ingenij & secularium litterarum doctissimum, of immortall wit, and most learned in all secular knowledge: whose knowledge of the Scriptures, he Idem Apolog, aduers. Ruff. professeth he wondred at, and though his name distasted to some, yet Idem prooem. in quaest in Gen. Origenis scientiam cum inuidia nominis optaret, he is too auncient and originall, and we wonder as much at his name in a Sermon, as euer did Ierome at his knowledge of the Scriptures. Cyprian, who was counted Nazianzen. Orat. in Cypria. the great name of Carthage and of all the world, whose name was famous in all churches both Heretickes and Christians, whose name and workes Nazianzene professeth he reuerenced more then he did all other Martyrs, and for his eloquence surpassed other men so farre, as other men do bruite beasts. Cyprian, whom Epist. ad Paul. de instit. Monac. Ierome termes sweet, like a most pure fountaine: whome Lib. 2. de doct. Christ. cap. 40. Austine, a most sweet Doctor, and most blessed Martyr, Lib. 2. de bon. perseueran. c. 19. a most glorious Martyr, and most bright Doctor: whom as Lib. 6. de Bap. c [...]nt. Donatist. cap. 2. he witnesseth, Inter raros & pauces excellentissimae gratiae viros numerat pia maeter Ecclesia, who was counted of the Cyprian. Epist. lib. 5. Epist. 10. martyrum ad Cyprian. Martyrs of Christ Iesus, omnibus in tractatu maior, in sermone facundior, in consilio sapientior, in patientia simplicior, in operibus largior, in abstinentia sanctior, in obsequio humilior, & in actu bono innocentior, and was generally called Tuba Dei canens, the shrill trumpet of God: he shall be a well without water, this glorious Martyr shall not haue the glorie to witnes any truth in our Sermons, this trumpet of God giues an vncertaine sound in our eares, and Cyprianus shall haue a letter changed in his name, and be called Caprianus, as of some such it Erasm. Epist. Praefix. Ambro. once was, one that for gold brought but Goates haire to the building of the tabernacle. Caelius, Firmianus, Lactantius whom Catalog. scri. Eccl. Ierome styles in diuinis Scripturis studiosissimum, whose volume De ira Dei, Lib. 2 in Eph. 4 he commended so highly for eloquence and learning, that Epist ad Paul. de instit. monach. elsewhere he cals him flunium Tullianae eloquentiae, [Page 293] he smels too much of Tully, Caelius is not heauenly enough for our pure ones, nor Firmianus firme in the faith, nor Lactantius affoordeth any milke sincere enough for these babes.

Athanaesius, whom good Athan apolog. 2. epist Constant. ad pop. Alexan. Constantine named, Adorandae legit in interpretem: whom Orat ad Heró. Phil. vide [...]rat. eius fu [...]eb. in Athanas. Nazianzene, Sanctissimum orbis oculū, and was counted the light of the Church of Alexandria, as Immut. dial. 1. Theodoret reports: this interpreter must be silent in the Church, this eye plucked out of our sermons, and this light couered vnder a bushell in our studies, and not be set on a candlesticke, to giue light to all in Gods house.

Basilius Magnus, who sutable to his name was the great strength of the people, which name was penes omnes, in euery mans mouth saith Orat fun [...]b. in laud. Basil. magn. Nazianzene, whom Lib. 4. hist. Eccl. cap. 19. Theodoret called, the light of the whole world; whō Epist. 14. vide Greg. Nyss. orat. in laud. Basil. mag. Nazianzene, the eye of the world, Magnificam Dei vocem ac tubam, regium (que) dicendi splendorem: his strength seemes but weaknesse in our eyes, this eye is darknes in our bodie, this trumpet of God sounds harsh in our eares, his siluer we count drosse, Basill is but brasill in our account, or but like Basilides the gnosticke.

Hilarie, whom in his writings Epi. ad. Paulin. Ierome found, Graeciae floribus adornatum, and Apol. adu. Ruff called that most eloquent man the trumpet of God against the Arians, and Epist. aduersus Lucifer. Deucalion of the world: his flowers smel not sweete in our nostrils, this trumpet of God giues such an vncertaine sound in our eares, that we cannot prepare our selues vnto battell: we crie out with the Prophet in a worse meaning, Woe is me, I haue heard the sound of the trumpet: and when we are bid take heed to the sound of the trumpet, we answer like them, Ier. 6. 17, But we will not take heed. What shall I say, some thinke of the rest?

Cyrillus, whom Lib. 2. hist. Eccl. cap. 26. Theodoret termed, Promptissimum defensorem Apostolicorum dogmatum, the most readie defender of the Apostolicall truth, he shall be but Chaerilus the paltrie Poet. Epiphanius, the appearance and reuelation of truth, but Epiphanes the Platonicke. Gregorius, surnamed by an excellencie, the Diuine, but Gregarius a common fellow. Ambrosius, whom his scholer Lib. 6. confess. cap. 13. Austine termed the Bishop knowne to the best throughout [Page 294] the world, who sutable to his name, as Epist praefix. Ambros. Erasmus noteth, flowing with heauenly Ambrosia, is worthy to be Ambrosius, that is, immortall with God and men, he shall be forgotten, and his name cleane put out of our sermons. Ierome, such a map of all kind of learning, that whatsoeuer gifts were singular in any seueral men, were in him alone most excellent, that he excelled al men in that wherein they excelled all, as Epist. nuncap. praefix. 1. tom Ier. Erasmus auoucheth: his diuersity of tongues is but a confusion of tongues for the building of Babel, his wit without wisedome, his inuention without iudgement in our esteeme, and the tongue of the learned shall want an hearer of his infinite learning. Chrysostome, cui aurei oris cognomen tributum, saith Epist. praefix. Chrysost. Erasmus, interpreting his name, for as his name was, so was he; whose Sermons to the cōmon people, how singular they were (saith Lib. 6. hist. eccl. cap. 4 Socrates) I need not declare, seeing euery one may reade and reape great fruit & profit therefrō: of whō his Sozō. li. 8. hist. Eccles cap. 2. master and predecessor Libanius witnessed at his death, that he was ad dicendum ac persuadendum potens, & inter sui temporis oratores excellens: his gold is too light, and in the ballance of their braine is found wanting yea laid vpon the weights is altogether lighter then vanitie it selfe. What lastly shall I say that we thinke of father Austine, the perfection of all these?

Aurelius Augustinus, then which writer the world hath nought vel magis aureum vel augustius, saith Epist. praefix. tom. 1. August. Erasmus, that the very names seeme not in vaine, but by Gods prouidence to be giuen to the man (though we thinke, quid hoc scriptore vel magis aeneum & angustius) whom Pauli. ad Aug. epist. 31 [...]om. 2. Paulinus cald the salt of the earth, a candle worthily set on the candlesticke of the Church, his mouth a conduit-pipe of liuing water, a veine of that eternall fountaine, and Epist. 36. trumpet of the Lord: this salt is vnsauory, and meet for nought but to be cast out of our sermons, and be troden vnder feete of men, this candle to be couered vnder a bushell in our studies, this conduit-pipe to be stopped, this fountaine to be damned and dammed vp. He was worthily tearmed, the hammer of heretikes, whose word was like an hammer that breaketh the stones, as Ieremie speaketh. But though this heauenly smith abode by his anvill, and did his diligence to labour the iron, that the vapour of the fire dried his flesh, and he fought with the heate [Page 295] of the fornace, though the noise of the hammer was euer in his eares, and his eyes looked still vpon the things that he made, though he set his mind to make vp his workes, and watched to polish it perfectly, as speaketh Eccl. 38. 28. 29 Syracides: yet must he now keep silence in the Church, and the hammer not be heard in building the temple. They are ashamed to name them in sermons, whose names were so famous throughout the whole world, whereas modernes, the sonnes of these fathers, they proclaime with great glorie. Epist. praefix. Hilaerio. Erasmus saw it in his dayes, and complained, Video quosdam (saith he) prae nouis libellis qui nunc vndiquaque prouolant, veteres authores fastidire: in tantum, vt & Originem & Ieronymum velut sexagenarios, quod est in prouerbio, de ponte deturbandos existiment. Ego verò vt non arbitror aspernandum siquid horum temporum ingenia vel excogitarint, vel instaurarint, ita mentis est improbae vetustati non suum deferre honorem: ingratae verò etiam eos reijcere, quorum industriae tantum debet orbis Christianus. Quid enim nunc possemus in sacris literis, nisi Origenis, Tertulliani, Chrysostomi, Ieronymi, Hilarij, Augustini monumentis adiuti? If these men that condemne the naming of Ambrose and Austine, would not also name Caluin and Beza, their partiall dealing were lesse. But if they dare name a Father, it is low downe, as that Horat. epist. hypocrite named Ʋalerna in the temple, Labra mouens metuens audiri, they dare not speake out least all heare it. But Caluin and Beza, on whom they thinke, as on Elisaeus Eliah his spirit is doubled, they proclaime with courage and contention of voice, Iane pater, clare: clare cùm dixit Apollo: whereas rather they should contrariwise cite them, as did those two: or if they dare name Fathers, it is but bare Ambrose and Austine, whom the Church counted Saints, and put Saint before their names, when master Caluin and master Beza they will be sure to sound out; what partiall men are these? Alas, they might at least honor the fathers as much as their sons, and call them master Ambrose and master Austine. I speake not this to disgrace those men of yesterday, whom in many places I oft counted true searchers of the sense and holy land of Canaan. Neither yet wold I haue any to prefer those recent writers to the learned ancient Fathers, as Vide Piscat. prafat. in Gen. some too partiall, indiscreetly haue done, as if the gleanings [Page 296] of Ephraim were better then the vintage of Abiezer: and what haue these done in comparison of them? but onely to shew the factious spirt of singularitie of some sectaries, who in stead of the Fathers haue children, whom they make Princes in al lands. Neither is my censure the obseruation of learned Lib. de sac. scr. quast. 12. cap. 2. Zanchius himselfe, who hauing shewed that the proud contempt in some of learned men and interpreters to be one cause of not vnderstanding the scriptures aright, taxeth those sharply with faction Qui nimium addicti sunt suis interpretibus, who are pinned to the sleeue of their owne interpreters; wherof as the Papists are guiltie (saith he) who are pinned to the Monkes and Doctors, Thomas, Aegidius, Scotus, and such like: so, sunt plerique etiam inter nostros, there are not a few (by your leaue) euen among vs Protestants also, quibus religio est ab interpretationibus suorū praeceptorum vel minimum deflectere: and he shewes the effect & profit of such sectarisme, Ita fit, vt & ipsi sponte se priuent vera scriptur [...] intelligentia: & dum suos praeceptores in omnibus, & per omnia volunt tueri, turbas excitant in Ecclesia. Res est perspicua vel me tacente. True Zanchius, it is so plaine here, that one may runne and reade it in this land. For my poore part and little reading in the Fathers, when I found such store of heauenly learning, of diuine meditations, sound expositions, patheticall amplifications, and godly admonitions, I resolued in my self with Epist. pr [...]fix. tom. 1. August. & lib. 1. de rat. concion▪ Erasmus who had read them all more then many of vs: In Athanasio suspicimus seriam ac sedulam docendi perspicuitatem. In Basilio praeter subtilitatem, exosculamur piam ac mitem suauiloquentiam. In Chrysostomo, sp [...]nte profluentem orationis copiam amplectimur. In Cypriano spiritum veneramur martyrio dignum. In Hilario, grandi materiae parem grandiloquentiam atque cothurnum admiramur. In Ambrosio dulces quosdam aculeos. In Ieronymo diuitem scripturarum penum optimo iure laudamus. In Gregorio puram nullo (que) fuco picturatam sanctimoniam agnoscimus. And in Austine, as in a map, al these we admire. Thus thought that learned man of these Fathers, but Erasmus was deceiued, and for this wil they count and write him but Eras-mus. And though late writers frō them giue vs oft the true sense and meaning of Scripture; yet in my simple iugdement, profound Austine for questions, learned Ierome [Page 297] for expositions, patheticall Chrysostome for amplifications, hony Bernard for meditations, pithie Cyprian for perswasions, sweete Ambrose for allusions, which they call delusions; eloquent Nazianzene for mouing the affections; in stead of their children, I still iudged these Fathers were made by the holy Ghost, Princes in all lands. And though in respect of informing the vnderstanding, there may seeme some collation, yet for leading and conforming the affection, and reforming the will (I speak before the Lord and his Saints) I think there is no comparison. Lege eos, & inuenies nos, comparatione eorum, imperitissimos, saith Jerem Epist, ad Roman. one: Do but reade them, good brother, (for such commonly neuer reade them, if they did, it were impossible they should dislike them) and thou shalt finde many of vs vnworthy to cary their bookes, which made me (I confesse) resolue with that excellent Ierom. Epist. ad M [...] Father, Meum propositum est, antiquos legere, probare singula, retinere quae bona sunt, & à fide Ecclesiae non recedere. Wherein, as I freely professe with Brentius, Patres vt multùm amo, ita canitiem eorum reuerenter veneror, ac sentio eos plurimum vtilitatis in Ecclesiam conferre: so can I not but with Expl [...]n. in Psal. 1. 1. Bucer proclaime against these Antipaters, Inhumanum est, nedum indignum filijs Dei, verè pios, vere (que) doctrinae sacrae studiosos, ac non parum de Ecclesia Christi suis scriptis meritos, temerè adeò in ordinem cogere, adeoque omnem illis authoritatem derogare: id quod plerique sibi, nescio quo spiritu, turbulento hoc nostro seculo nimium quàm licentèr permiserunt. Thou saidst that truly Bucer, they do it nescio quo spiritu, it is from the spirit. He addeth, Hic candor, hoc consensus studium quum omnibus debeatur, this fauour of naming them, whereas it is due debt to all authors, Praecipuè debetur ijs, quos multis iam seculi [...], & sapientiae, & sanctimoniae nominibus totus ferè orbis suspexit & veneratus est. When I haue said neuer so much for them, I cannot giue them more due commendation aboue late writers, then learned Lib. 4. de ra [...]. stud. Theol. ca. 9. Hyperius doth in a whole chapter, who had read & compared both so throughly. I wil set downe his owne words in Latin, because in this question I speak to the learned. Ʋehementer demiror quorundam malè feriatorum ingenia ac iudicia (and so may all wisemen) qui praestantissima remedia ad cuitandum omne incommodum et si porrigi cernant, aegrè tamen ferunt [Page 298] vllos in sanctorum patrum lectionem incumbere, (witnesse the dustie deskes where they stand, whereas the boords of late writers are worne bright, and the bookes blacke with reading) non aliter improbant, damnant, repudiant, abijciunt veterum scripta vniuersa, quàm si nihil in ijs extaret dignum cognitione, & de Christo nihil vnquam docuissent veritati sacrae scripturae consentaneum. Atqui satis superque constat, multos ex sanctis illis patribus vitae sanctimonia conspicuos, plerosque etiam miraculis claros extitisse: [...]dhaec, propter confessionem nominis Christi dira perpessos: nonnullos etiam sanguine suo & morte fortiter tolerata, consignasse confessionis suae & sanae doctrinae Euangelicae certitudinem. Constat insuper, quomodo Deus dignatus sit quosdam illorū mirabilt virtute spiritus [...] gratia in docendo celebres in Ecclesia reddere: & quomodo donis his [...]e tantum valuerint, vt in asserēda veritate, in redarguendis confutandi [...] (que) tàm Philosophorum quàm haereticorum erroribus, in exhortation [...]m grauitate, in acrimonia & seueritate conuictionum, in consolationum dulcedine, Caeteros omne longo interuallo post se relinquant & quorumvis hominū conscientijs, supra quā dici queat, prosint. Co [...]st [...]t praeterea, quantopere sua doctrina & pietate Ecclesias promouerim, stabiliuerint, & quomodo integras optime (que) ordinatas posteris reliquerint, (integras & optime ordinatas? Yea Hype▪ ius? No, we haue found a more holy and pure policy caelitus delapsam). Quinetiam in hunc vsque diem experimur, nos illorum sanctissimis lucubratio [...] bus mirificè adiuuari: Omnem conseruandarum Ecclesiarum artem & prudentiam ex ijsdem addiscamus necesse est (not necessary neither, if we find better at Geneua). Denique non pauci qui nunc aliquid laude dignum scribendo praestant, illorum plumis se subinde vestiunt, ornant, superbiunt, quamuis callidè dissimulent. Haec▪ gitur quando ita se habent, cquidē Inuidos & Maledicos obtrectatores istos indignos arbitror, aduersos quos plurimis verbis pro vēdicāda sanctorum patrum dignitate à calumnijs dimicem & propugnem. Quod si tales mores ac vitae puritas, par itē doctrina in istis elucerent, si tot in dicendo scribendo (que) labores exhaustos, si tantum ardorem ad illustrandam Christi gloriā confirmandas (que) Ecclesias, si tantum animi r [...]bur in sustinendis pro veritate periculis conspiceremus in superciliosis & delicatis istis Aristarchis seu censoribus, quanta haec omnia fuisse in priscis illis patribus nouimus, fuerunt autem exce [...]entissimae: [Page 299] tunc sanè nos aliquo pacto aurem ipsis accomodaremus. Nurc vero quando nihil prorsus ei [...]smodi deprehendi in cis potest, quamlibet scrupulosè omni ex pa [...]te circumspectes, nos audire eos nolumus, multo minus respondebimus eorum c [...]uillationibus. Thus farre Hyperius for the Fathers. Reade this Antipaters, and be ashamed.

I know no reason in the world, why they should either mislike or postpose most holy men, Confestors, Martyrs, and miracle-workers, the pillars of the Church, the burning lampes of good life, and lights of great knowledge, but either because they are too learned, as Festus said of Paul; or else because they were reuerent Fathers of Gods Church: and it may be, that one herbe puts death in the pot, and if the name of Bishop go by their eares, it turnes the whole pot of pottage. I will end this with the Wise mans aduice, Eccl. 3. 2. Heare your fathers iudgement, ô children, and do thereafter that ye may be safe: for the Lord will haue the fathers honoured of the children, and hath confirmed the authoritie of the mother ouer the children. Let me adde with Syracides, cap. 44. 1 Let vs now commend the famous men, and our fathers of whom we are begotten. The Lord hath gotten great glorie by them, and that through his great power from the beginning: they haue borne rule in their kingdomes, and were renowned for their power, and were wise in counsell, and declared Prophesies. They gouerned the people by counsell, and by the knowledge of learning meet for the people, in whose doctrine were wise sentences. All these were men honored in their generations, and were well reported of in their times. There are of them that haue left a name behind them, so that their praise shall be spoken of: their s [...]ed shall remaine for euer, and their praise shall neuer be taken away: their bodies are buried in peace, but their name liueth for euermore. The people speake of their wisedome, and the congregation talk of their praise, though malice swell at betters, pride disdaine at superiors, humorists rage, scismatickes cut off these conduitpipes of liuing water, and that impura puritas, as Nazianzene cals it, storme, and sonnes, as our Sauiour foretold, rise against the fathers and cause their name to die: though their tongue bleare [Page 300] and their pen blot the names of the fathers; which blessed Fliahs are now taken vp in heauen, & haue left vs their cloaks behind them: yet let my tongue cleaue to the roofe of my mouth, and my right hand also forget her poore cunning, when either refuseth to proclaime from my heart, The fathers, the fathers, the chariots of Israel and the horsmen therof. So much (indeed too much) be said to their first vnreasonable reason, of abandoning the Fathers sayings or names from our Sermons.

2. Ob. It hindereth one from often preaching, ergo.

1. Resp. It hindreth no artists (as Preachers should be) who were brought vp at the feet of Gamaliels in the Colledges of the Prophets, and therefore haue this handmaid at a call, with the Apostle, to wait on her mistresse. And they that want this knife of secular learning, how can they diuide the word aright to Gods people? Such runne before they be sent, as the Prophet complaineth, and Lib. 2. de rat. concion. ad conci. sacrat interdum assiliunt qualibet adolescentes, lenes indocti, &c. Erasmus, as I said, obserued in his dayes. Such wold be Doctors of the law, and yet vnderstand not what they speake, nor whereof they affirme. A Minister 2. Tim. 2. must be apt to diuide the word aright, therefore a Logician: Tit 1. apt to argue and conuince the gainesayers, therefore a Rhetorician: 1. Tim 3. apt to teach, therefore furnished with all kind of learning; do all things by order, therefore methodicall: and he that comes without these, is like the bad Orator in Lib. 2. de Ora. Tully, who thinking he had moued his auditors to pitie whereof he declaimed, asked Catulus after his Oration, Num egregiè misericordiam mouisset, Whether he had not maruellously moued pitie: Yes truly, great pitie, (quoth he) for I thinke there were none so stonie harted and blockish, but they pitied thee in thy speech. Such may sooner moue pitie then pietie in their people. God will one day say to such dispensers of his meate to his familie, as he said to Shebnah the steward of his house, Esa. 22. Quid tu hîc? What dost thou here? Or as Ierome with others out of the Hebrew translate it, Quidtu, quasiquis, hîc? What dost thou here, in templo Dei indignè ministrando? as Lyra. Indignus tali habitatione, as Aquinas. Aut quasi quis hîc ac si esses alicuius valoris, as Hugo glosseth. Such a quasi quis should not sit in Moses chaire, whereof the 2. Cor. 2. 16. Apostle asked, quis, who is sufficient for these things? though [Page 301] now they resolue the question quis into quisquis, who is not sufficient for these things? Where shall I lay the fault of such queasie & quasi-ones? Is it Rebeccah their mother, who by commendatorie letters puts them in the apparell of Christ their elder brother, that our auncient Isaaks know them neither by voice nor by hand, and so steale they a blessing from dimme sights, that know not whom they blesse? Wheresoeuer it be, a Minister without knowledge of the Arts cannot be apt to teach, as Lib. de rat. Stud. Theolog. cap. 4. Hyperius proueth at large: and if such haue them at a call, how hinder they his often preaching?

2. It hindered not the auncient Fathers, nor our late best Homilists, who preached, preached I say oftener then many of these do. I will shew them anon, that if they vsed it more often then they do, they should preach more and talke lesse in the pulpit then some do. Iesus went about all cities and townes teaching in their synagogues, and preaching the Gospell, saith the Euangelist, Mat. 9. 35. On which words Musculus thus taxeth talking Ministers: Non dicit, loquens, sed praedicans: exigit enim non simpliciter narrantem aut loquentem, sed praedicantem. Quemadmodum non satis est ad praedicandi Euangelij munus exequendum simpliciter ad populum dicere quae scripta sunt, sed opus est vt totis viribus ista gratiâ depraedicentur. Licet enim vera dicat qui ea dicit, quae in Euangelicis scriptis leguntur, non tamen mox dici potest Euangelij praedicator, nisi praedicantis etiam referat conditionem & iudicium. He addes his censure of such talkers: Proinde parùm apti sunt ad praedicandum Euangelium, qui tantùm hoc curant, vt ad horam dicant ad populum vtcumque: he giues no lesse censure Loc. com. cap. de ossic. minist. Habent [...]sticertos dies per septimanam quibus concionentur, rectè hoc quidē, & o Illud vero probandum non est, quod ex horum numero admod [...] mu [...]ts, nec ex animo sed perfunctoriè a [...] frigidè dicunt, &c. nec verbum Deipertinenter & vtiliter secantes ad aeds ficationem auditorum accommo lant: sed admodùm sese [...]cium ad [...]mplesse putant, si vicunque ad horam dixerint. elsewhere of their profiting the people. If Musculus had heard some of our talkers, he would haue reported of some place: Loquitur, non praedicat i [...]i [...]. To what end learne we in seauen years the arts? To what purpose Libraries, and stored studies? to what end tongues? nay to what end studying twenty yeares in the Vniuersitie, if a Preacher must say no more on a text, then an artisan, a tailer, a shoomaker, and a trades man can, with a testimonie and an example from an Index? If this be to preach, then euery silly lay-man that can reade, may serue the turn, & ad quid perditio haec? What needed such paines and cost in the Vniuersities? [Page 302] Is it not excellent, when euery idiot that heareth vs, may say with himselfe: Eadem & tu ex hoc loco possis dicere, as out of Keckerman I noted? No, it hindereth no artists from preaching, who haue it at commaund, and helpes them to diuide Gods word aright from often preaching. How oft wold they preach? the best and most famous Preachers in this land haue ingeniously confessed, that they cannot preach aboue twise aweeke, they could speake indeed sixe times, but they are charged to preach the word, 2. Tim. 4. 2.

3. Ob. It hath no promise of blessing, ergo.

1. Resp. Euery good gift comming downe from the Father of lights hath a promise of blessing, 1. Cor. 12. 7. when it is vsed to his glorie. Truth ouercommeth all things, (saith 1. Esdr. 3. 12. Esdras) truth is greater and stronger then all. All the earth calleth for truth and the heauen blesseth it, 1. Esdras 4. 6. And indeed as riuers in their channels, though they tast of the earth, and relish of the mudde wherein they runne, yet coming into the sea, resume their auncient saltnesse: so truth in the heathens, though it tast of their paganisme when they vse it to worldly respects, yet returning to the authors seruice from whence it first came, receiueth its old vigor, and may serue as salt to season the nations withall.

2 It had a blessing in Paul, who confuteth Philosophers and Atheists thereby, Act. 17. 1. Cor. 15. It had a blessing in the Fathers, who confounded Heretickes and Apostates therewith, and so may we Papists, Turkes, Heretickes, Atheists Epicures, Scismatickes, Puritans, Anabaptists, and Brownists out of naturall reason. Ser. 92. de bap. August. Ambrose professeth, he conuerted Austine by the helpe hereof. It lead the heathen to the knowledge of the Godhead and diuine matters, Rom. 1. 19. It made them morally iust, wise and vertuous, and taught them to do the things of the law, Rom. 2. 14. 15. and how much more may it Christians, when it is directed by the word, and made powerfull by the spirit of sanctification?

This their second Obiection, from reasons. Their third is, the authoritie [...] Argument from Father [...] and others. of all Writers.

1. Ob. The auncient Fathers and recent Homilists vsed it [Page 303] not in their Sermons: therefore they thought it vnlawfull, or at least not expedient.

Resp. They all allow it: and whereas most the auncient were busied in disputation with Heretickes, yet euen those, who only preached to their people, vsed it often and much in Sermons popular, and that when no controuersie was in hand but the doctrine of faith and good manners, as anone shall be shewed at large. And surely the obiector of this reason, read neuer (God knoweth and he too) the auncient and moderne thorough (me thinkes) but tooke it by heare-say from the hu [...]sters hand.

2. Ob. Yea but Chrysostome excuseth himselfe to the people, and maketh an Apologie for vsing secular learning in sermons: ergo he thought it either vtterly vnlawfull, or much inconuenient to be vsed.

Resp. I might here answer with Apollog. adue. Russ. Ierome, Sed ipsa loca nomina, nec hoc mihi sufficiet nisi eadem dicta ad verbum protuleris, the obiector might haue noted him, where, if he had it not from others report?

Indeede I find Chrysostome (orat. 2. aduersus Iudaeos) excuseth himselfe to the people by Pauls example, that in his sermon speaking of Christ, he cited Ethnicke Philosophers, as Pythagoras, Plato, Tyaneus, Socrates and Diagoras. Which if he did in respect of Iewes, he might iustly, who reiected heathens learning and witnesse, as I shewed before. If in respect of his people and auditors, he might iustly, because speaking of Christ he brought something from Philosophers, who neuer heard nor dreamed of the Messias. Howsoeuer he there apologizeth his alleaging of it then, he often after (as hereafter I will shew) cited it to his people. And in the next sermon contra concubinarios, he alleageth the fable of Tantalus in the Poets to his auditors for no point of controuersie at all, and very often vseth it in his popular sermons without all apologie when no controuersie was in hand. This was but a gesse of some who had not read the father throughout.

3. Ob. Yea but Ierome in his Epistle to Eustochia, reprooueth her for reading prophane authors with the Scripture; saying, [Page 304] What communion hath light with darknesse? what concord Christ with Beliall? what Horace with the Psalter? Virgill with the Euangelists? Tully with the Apostles? Is not a brother scandalized, if he see thee sit at table in the idols temple? And although to the pure all things be pure, and nothing to be refused if it be receiued with thanksgiuing of them that know the truth; yet ought we not to drinke together the cuppe of the Lord and the cup of diuels. And to disswade her from this, tels her a story how he was in a vision cited before Gods tribunal, and beatē for spending so much time in reading Tully, Plautus, and such like: & was told, Ciceronianus es nō Christianus, thou art a Ciceronian Ierome, and not a Christian. At which word he promised to reade prophane authors no more, and kept his vow for the space of fifteene yeares, as we Ierom. prooem. in Gal. 3. ad Paul. & Eustoch. reade in his writings. ergo.

I answer with Probl. loc. 150. Aretius, Ierome prescribeth to Eustochia, Qualis debeat esse lectio Monialis Nonnae, what a virgine consecrate to Christ should chiefly reade. Not Horace as the Psalter, nor Virgil as the Euangelists, nor Tully as the Apostles Epistles. Not these more or so much as Eustochia did. He reprooueth this in women (as he might in all Christians) specially consecrated virgins and Nuns giuen to deuotion: but in his Epistle vnto Romanus, he alloweth men to reade and vse them with moderation, especially Ministers, who must be apt to teach, apt to conuince, and able to deuide Gods word aright to his people.

2. For his storie that he told her, if it was true, he was iustly to be blamed, because (as he confesseth to Ruffinus) he read them with such delight that he disdained the Scriptures: and therefore defineth no man should reade heathens more or so much as prophane authors; which no Christian will denie.

3. Whereas many (saith Schol. in Epist. Ierō ad Eustoch. Erasmus) beleeuing this fable, dare not meddle with secular learning, least with Ierome they be beaten, they are deceiued with a dreame. For Ierome himselfe in his Apologie to Ruffinus (who charged him with breach of this promise and periurie for reading them after it) tels him that it was but a meere illusion of Satan, and fantasticall dreame (as there he confesseth he had many such) and not to beleeued. [Page 305] I promised (saith he) when I was asleepe and not mine owne man. D [...] futur▪ sp [...]sio est, [...] pr [...]t [...]rit [...] me [...] viae [...] [...] Apolog adu [...] Ruff. I vowed neuer to reade them for further knowledge, but to remember what before I had read in those authors.

And whereas he told Eustochium, that he had not read Tully, Ʋirgil, nor any prophane writer for 15. yeares, it was not because of his dreamie promise & sleepie vow, but because he had sore eyes, much sicknesse, and infirmitie of his whole bodie: as Trooe [...]. [...] Gal 3. there he confesseth, and telleth Ruffinus, who accused him for reading them when he mended, that being acquainted with them from a boy, he could not vtterly forsake them: adding, Si literas didicisses, oleret testa ingenioli tui quo semel fuerat imbuta: thou readest truly, and therefore art so learned, and blamest me for reading him, vt solus inter ecclesiasticos tractatores eloquentiae flumine glori [...]ris.

Wherefore seeing neither Scripture rightly vnderstood, nor any reasons truly examined, nor any precept or practise of auncient Fathers or late Writers, disallow secular learning in popular Sermōs, as at large I haue shewed: it is not vnlawful to be vsed in the pulpit at any time, as some from this do pretend. The consideration whereof, made me bold to vse that whereof I saw no prohibition, either from Gods word, reason, or mans iudgement. And therefore as the Oppian lib. [...]. Lacedaemonian women with child, laid faire pictures before them, whereon looking often and earnestly, their reflexe might make them conceiue as faire children: so did I in conceiuing this Brotherly Reconcilement, lay the beautifull workes of the Fathers, the faire images and pictures of their minds before mine eyes, that this child might be like and resemble them, at least in some little member of the bodie. The lawfull vse whereof, both ecclesiasticall and prophane Authors in the pulpit, though it hath bene sufficiently proued by a D. K. lect. 40. on Ionas. famous Preacher and Doctor of our Church: yet, sith it is now called into question againe, not onely in Athens, but euen in the pulpit, giue me leaue (for apology of mine owne practise) to gleane after that labourer in Gods haruest, and shew first by Scriptures, secondly, by reason, thirdly, by the auncient Fathers and late Writers, that humanitie is lawfull in popular Sermons, when no controuersie is in hand.

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For the first. That learning which the Scriptures forbid not to be vsed in popular Sermons, may be lawfully vsed therein, 1. Cor. 6. 12. All things indifferent are lawfull: but the Scriptures forbid it not, as in examination of the places alleaged is shewed, ergo.

2 That learning which God himselfe preached and reuealed to the people for the knowledge of himselfe, is lawfull in popular Sermons, if Gods practise may be a patterne to Preachers: but secular learning God preached and reuealed to the people for knowledge of himselfe, Rom. 1. 19. vide Martyr. & Gualt. in id. ergo.

3 That learning or knowledge which taught people to do the things of the lawe, is lawfull in popular Sermons, I meane still, when no controuersie is in hand: but secular learning and knowledge taught people to do the things of the lawe, Rom. 2. 14. ergo, &c. Compare their decrees with Gods law, and see how neare they came to it by their naturall knowledge, wherby they were a lawe vnto themselues.

Touching worshipping of one God in the first commandement of the former Table, this knowledge taught them so much, as their books witnes. See Tully lib. 1. de Legibus, lib. 2. de nat. De [...]r. and Lib 1. cont. Iulian. Cyrill brings the doctrine of Pythagoras to proue this point.

In the second Commandement the Law forbiddeth images of God. The Persians did so also, as Strabo reporteth; and in their war against the Grecians burnt the images of their gods, not in contempt of religion (as some Greeke writers enuiously accuse them) but because (saith Homil. 1 [...]. in Rom. 2. Gualther) they desired to set vp the worship of the high God, and purge it from idolatrie; the like storieth Tacitus of the old Germains; and Numa the second king of Rome counted it impietie, saith Plutarch, to represent the liuing God by the forme of a man, or figure of anie liuing creature. And though some of them when they knew God, glorified him not as God, but became vaine in their imaginations, and turned the glorie of the incorruptible God into the similitude of an image of a corruptible man, and of birds, of foure footed beasts, and creeping things, Rom. 1. 23. This was [Page 307] not Gods fault, saith Gualther, who plainly reuealed this knowledge and his will vnto them, but their owne foolish heart, which turne the truth of God to a lye.

For the third precept, forbidding to take Gods name in vaine, manie of them by this their knowledge detested Exorcismes wherein it was prophaned, and Theophrastus in Plutarke checked Pericles for this thing. As for periurie, wherein his name was abused, they punished it seuerely, as examples in their stories do witnesse.

For the fourth precept, of keeping his Sabboth, they ordained lawes for the like, though abusing their knowledge, they misused it with multitude of ceremonies and ridiculous rites.

Touching the second table in generall, their precept of charitie was, Do to others as ye would be done to, which our Sauiour saith is the Law and the Prophets.

For the first precept, of honouring our parents, Homer bad the same, and gaue the same motiue, That thou maist liue long vpon earth. And Solon (as Tully reporteth) made no law against parricides, because he thought none would be so vnnaturall and vngodly, as to kill his parents.

For the second, Thou shalt not kill, their reuealed law of naturall knowledge taught them this abundantly, prohibiting homicide by their publike lawes, as their bookes witnesse. And such was their seueritie against it, that from the building of the Citie, the space of 620. yeares none was killed by anie priuate hand within the wals, as Dionysius Halicarnasseus reporteth.

For the third, Thou shalt not commit adulterie, their lawes were seuere against it, and punishments of it grieuous. The Egyptians lawes punished it with a thousand stripes in the man, and cut off the nose of the woman, to deterre others from the like, Diod. Sicul. lib. 2. de reb. antiq. cap. 2. Cael. Rhod. lib. 21. cap. 45. Solons law permitted, that a man might kill the adulterer when he found him in the act. The Athenians mulct it with a mullet, vide Cael. Rhod. lib. 27. cap. 4. Plato with death, lib. 9. de legibus. The Lemnij so contemned the goddesse Venus, that none wold sacrifice vnto her, onely because they thought she had committed adulterie with Mars, Alex. ab Alex. lib. 2. cap. 14.

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The Leprei led the men three dayes through the Citie, contemning them all their life after, and made the women stand vp in the market place to be a spectacle of shame eleuen daies, Cael. Rhod. lib. 21. cap. 48. & Alex. ab Alex. lib. 4. cap. 1.

The Cretans mulct it largely, and excluding adulterers from all office and dignitie, crowned it with ignominie. Aelian. var. hist. lib. 12. & Cael. lib. 21. cap. 45.

The Arabians punished it with death, Alex. ab Alex. lib. 4. cap. 1. and Parthians no sinne more seuerely. The Pisidians made them be both led together on an Asse thorough the Citie for certaine dayes, Stob. ser. 42. The Thracians punished it grieuously. Among the old Germaines adulteram excisis naribus maritus s Alex. lib. 4. cap. 1. & Tacit. expellit, say stories, and lashed her thorough the towne. The barbarous Gothes (as Procopius relateth) made it capitall. The Romaines made them do publike penance in a long robe, Cael. lib. 21. cap. 48. and made it lawfull to kill their wiues for that fault, whereof Valerius shewes many examples, lib. 6. cap. 1. But of all most famous is the law of Zaleucus, who when his owne sonne was accused of adulterie before him, and adiudged to lose both his eyes for the fault, would not heare the whole Cities intreatie for the one eye, but pulled out one of his owne, and another of his sonnes to satisfie the law, Val. Max. lib. 6. cap. 4. & Volater. lib. 20. And thus by this reuealed knowledge were the Gentiles a law to themselues.

For the fourth precept, Thou shalt not steale: Solon by his law punished theft double. Draco by his ordained, that he qui stercorandi causa stercus bubulum abstulisset, aut olera, who had but stolen a little ordure or dung should die for it, Alex. lib. 6. cap. 10. ex Gel. lib. 11. cap. 18.

The Scythians punished no fault sorer. The Indians iudged it the greatest. The Atrians stoned it. The Phrygians if one stole but an instrument of husbandrie, made it death, Stob. ser. 42. Alex. lib. 3. cap. 5. and the lawes of the twelue Tables in Rome, punished night-theft with death, Gel. lib. 11. cap. 18. Alex. lib. 6. cap. 10.

For the fift Commandement, Thou shalt not beare false witnesse, the Egyptians punished lying with death, Diod. Sicul. lib. [Page 309] 2. cap. 2. the Persians and Indians imposed perpetuall silence on him who had thrice lyed, Alex. ib. For periurie, the Indians cut off the toes and fingers, yea the outward members of the periured, Alex. lib. 5. cap. 10. And for false accusation see how king Assuerus hanged Haman, Esth. 7. 8. and the Pisidians threw them headlong from a rocke, Alex. lib. 6. cap. 10.

For the sixt and last, Thou shalt not couet, the bookes of Philosophers, Poets, and Historians are full de fraenandis affectibus, to speake nothing of their lawes. Did this Ethnicke knowledge and learning teach and perswade them to do the things of the law, and can it not helpe to informe our vnderstandings, reforme our minds, and conforme our wils also? Yes doubtlesse, being made powerfull by the word of the spirit, and fruitfull by the spirit of grace, may it helpe to breed holinesse in vs, that made them so wise, so prudent, so iust, so sober, so temperate, so continent, that without law by this naturall knowledge they did the things of the law: seeing, as Peter Martyr noteth, if we t Comment an Rom. 2. looke on the manners, life and conuersation of Cato, Socrates, Aristides, and such heathens, we shall find, they go beyond the Iewes, and exceed many Christians. Wrought it so much good in them, who had not the spirit of grace, and can it worke nothing in vs, who haue the spirit of sanctification?

4 That learning, the abuse whereof Saint Paul condemneth in popular Sermons, may be lawfully vsed therein: but Col. 2. 8. Paul condemneth the abuse of Philosophie, and the deceit of secular learning, Ergo.

Our moderne interpreters expound this place of the abuse, when it [...], as the Apostle speakes, doth beguile with paralogismes and vaine deceipt, through the traditions of men, according to the rudiments of men, and not after Christ: As, that the world is eternall was a paralogisme of Aristotle; that the soules go into new bodies was a paralogisme of Plato and Pythagoras; that pleasure is the chiefest good, a paragolisme of Epicurus: So in Diuinitie, difference of meates, a paralogisme of the Iewes and Papists, and such like. Otherwise when it doth not beguile, and brings such paralogismes, the Apostle alloweth it: therefore Paul spake warily, saith Austia [...], adding it of Philosophie, [Page 310] after the elements of the world, and not after Christ, and vaine deceit, saith Theophylact, least he should deterre vs from hearing Philosophy. Seeing then he biddeth the Colossians beware in their Preachers of Philosophie, which is [...], beguiling with vaine deceit, and not after Christ: he alloweth that which agreeth with the analogie of faith to be heard of the people at Colosse. This place vseth Lib. 3. hist. Eccles. cap. 14. Socrates for a reason to proue this point in hand.

5. Saint Paul 1. Thess. 5. commaundeth vs to trie all things, and keepe that which is good. And in this precept Socrates before cited, thinkes the Apostle commaundeth Preachers to search for learning in all bookes for their people, that we be exquisiti numularij quo omnia exploremus: and it is euident (saith he) that the Doctors of the Church frō their youth to their last old age in Gentilium disciplinis se exercuisse, idque partim diserti sermonis & mentis exercendae causa, partim vt eos ipsos scriptores doctrinae, qua tradenda errore lapsi sunt, penitùs conuincerent. They tried all secular writers, and for their vse tooke out of them that which was good. So Probl. loc. 150. Aretius vnderstandeth this place of the Apostles precept, commaunding Preachers to reade and trie any secular authors, and take out of them that which is good. Ʋt apum more per omne scriptorum genus volitemus, ac quicquid boni apud singulos deprehenderimus, in vsum nostrum transferamus. One (saith he) will teach vs methode; another, purer speech; a third, examples of vertues. This author, history: that piety for our people. And there is no booke (as Plinie noteth) so bad, out of which some good may not be learned. Our Sauiour in his sermons bad the people trie bruite beasts, and learne of them that which is good: and why may not we bid our people trie Poets, Philosophers, Historians, & learne of them that which is good? Esai bad the people trie Oxe and Asse, and learne of them that which is good: and why not much more of wise and prudent men? Ieremie, the Swallow, Turtle and Crane: and why not we much more Plato, Aristotle and Xenophon? Salomon the Ant, and why not Aristides? Ieremie Dragons, and why not heathens? Our Sauiour rauens, lillies, and fowles of the ayre; and why not Poets, Philosophers and Historians? He taught the people [Page 311] from vintners, husbandmen, builders, pipers, sowers, marchants, fishers, dough-kneaders, weather-wise and wizards, butchers and what not; and why not we from any that which is good? He said to his people, Learne of the Lillies of the field, learne of the fowles of the heauen; and why may not we say, of Tully, of Plato, and such like? Wherefore if they be bid trie all things in any authors, and keepe that which is good; let them looke to it who trie none, nor take ought at all from strange authors. Paul saith, Trie all, and keepe that which is good. As Christ said to Peter, Arise Peter, take and eate: but they answer, Not so Lord, for no vncleane thing hath euer entred into our mouthes.

6. Seeing secular learning is not forbid by the word, we should not withhold it from the people, who desire to heare heathens and infidels witnesse Gods truth: and this after Pauls example, 1. Corinth. 9. who became all to all to winne the more. And this place Lib. 5. Strom. Clemens Alexandrinus vrgeth for this point in hand. Saint Paul became all things to al men, that by al meanes he might saue some: that is, changed all shapes in things indifferent (saith Caluin) as the matter required, and put on diuers persons of men for the more profit of his hearers. To the Iewes he became as a Iew, not onely in manners, when for them Acts 16 3. he circumcised Timothy, Acts 21. 26. purified himselfe, Acts 18. 18. shore his head in Cenchrea, and obserued some legall rites, of which he discharged the Gentiles, Acts 15. but in his doctrine also, when disputing with the Iewes he vsed the testimonie of the Prophets and not of the Apostles (as Enarrat. in Tit. 1. 12. Theophylact obserueth) that he might winne the Iewes. To the Gentiles that were without law, he became as a Gentile, as if he had bin without law, in preaching to Philosophers, not from Scripture but from Philosophy and Poets, when he tooke the inscription and epigramme of their altar for his text, whereon he made his sermon, as Theophylact, Ierome, Chrysostome, Ambrose, P. Martyr and Gualther expound this place, that he might thus win them without law, that were indeed without law. Solent enim omnes ex proprijs & cognitis argumentis conuinci, saith Ib. in Tit. 1. 12. Theophylact: Id ipsum facit & Deus, cum singulos hisce ex rebus trahit ad sui cognitionem quibus insueuerunt [Page 312] magis & credunt. As himselfe taught Balaam by the mouth of his Asse, Numb. 22. and by his foolish beast whereon he rode forbad the foolishnesse of that Prophet. Saul by the witch he confuted, whom he beleeued, 1. Sam. 28. The soothsayers by the Oxen that caried the Arke, 1. Sam. 6. He called the wise men of the East by a starre, Mat. 2. because they were giuen to Astronomie and starre-gazing, as Musculus obserueth: and why not we then by Astronomie, who are giuen to that most? He drew fishermen vnto him by a draught of fish, Luke 5. and why shold not fishers of men baite their hooke with stories of fishes and draughts, to catch fisher-men alike? Vnto the Capernaits that followed him for bread, he preached of heauenly bread, & gaue them food from heauen, Iohn 6. Vnto the Samaritane that came to draw water at Iaakobs well, he discoursed of other water, and opening the fountaine of Dauid, gaue her water of life, Iohn 4. Et hoc exemplo Doctores Euangelij monentur, saith In Math. 4. Musculus, by this example are we admonished to become all to all, that by all meanes we may saue some, and winne the moe. Thus, as Caluin spake of his Apostle Paul, Omnes formas mutauit & diuersas hominum personas indui [...]. To Marie in the garden he appeared like a gardener: and why should not we to planters and grafters appeare from Plinie, Dioscorides and herbalists, with the nature of trees and plants, as the Scripture doth? To those two trauellers Luk. 24. he appeared like a traueller: and why should not we speake vnto trauellers of peregrinations, iourneyes by sea and land out of stories? To strong Iaakob he appeared like a wrastler, Gen. 32. 24. 25. and so should we to souldiers with stories of battell and warres, as oft doth the Scripture. Thus appeared he to his people in preaching with similitudes, parables, allegories, stories, and what not. Thus his Apostle was made all to all, to winne the moe, that is, saith Piscator, Omnium ingenijs se accōmodauit: and so should we in sermons frame our selues to all mens knowledge and nature: to husbandmen with stories of husbandrie, from Columella: to Philosophers, with axioms of Astronomie, from Aristotle: to Phisitions, with aphorismes of medicine, from Galen and Hippocrates: to Lawyers with maxims of law, from Iustinian: and to Atheists, with naturall reason [Page 313] and testimonies from heathen, and kill Goliah with his owne sword.

Christ prooued the resurrection to the Sadduces, not by Iob 19. which is the most pregnant and plaine place, but onely out of the fiue bookes of Moses, Math. 22. which alone they allowed. So did Paul the Philosophers at Athens by the inscription of their altar, Acts 17. The Atheists at Corinth, not by Scripture which they refused, but became as one without law to them that were without law, Conciones suas illorum captui & moribus accommodauit, & omissis scripturae testimonijs, argumentis est vsus, & Poetarum quoque authoritate pugnauit, saith Homil▪ 47. in 1. Cor. 9. Gualther ou this place I vrge. By whose practise, as they are checked, who bring nought but scripture against Iudaisme, Paganisme, Atheisme, as Ierom. Epist. ad Roman. Cyprian is sharply taxed in Lactantius, because against Demetrius he brought testimonies of Prophets and Apostles, which he counted fabulous, and not of Philosophers and Poets, whose authoritie he could not refuse: so are they much to blame, who become not all to all, all true writers to all hearers, that by all meanes they may saue some, and winne the moe. Some desire in such a doctrine Gods testimonie alone, become as a Iew to the Iewes: some, heathens testimony to witnesse that truth, become as a Gentile without law to them that are without law, become all, Philosophers, Poets, Historians, in truth, that by all meanes we may saue some. Sunt enim etiam animae propria habentes nutrimenta (saith Lib. 1. Stro [...]. Clemens Alexandrinus) & aliae quidem augentur per agnitionem & scientiam, aliae verò per Graecam pascuntur Philosophiam, cuius, qu [...]madmodum nucum, non est quiduis esculentum. Euery soule hath its owne proper food and feeding, some are fed and nourished by the scriptures alone, others stomacke will haue it sawced with secular learning, else they will not tast our receit, nor rel [...]sh the things of the spirit. Neque vero verebuntur nostri &c. saith he, vt ijs qu [...] sunt pulcherrima ex Philosophia, & ijs quae praecedunt disciplinis, he brings this place of the Apostle for his reason, non enim solum oropter Hebraeos & eos qui sunt sub lege, par est fieri Iud [...]um; sed etiam propter Graecos Graecum vt omnes lucrifaciamus. Let vs therefore (saith he) as the Apostle did, peaching Christ [Page 314] admonish euery man, and teach euery man in all wisedome, that we may present euery man perfect in Christ Iesus.

7. Preachers are commaunded to studie, to shew themselues approoued worke-men that need not be ashamed, deuiding the word of truth aright, 2. Tim. 2. 15. But the word of truth we cannot cut and deuide aright to our people without the knife of secular learning: Therfore is it lawfull, yea necessary in our sermons. The proposition being cleare, I proue the assumption, 1. by the iudgement of auncient and late writers: 2. by the practise of them both: 3. by many instances of scripture. For the first, Saint Lib. 2. de Doct. Christ. cap. 28. Austine sheweth plainely, that history is needful, & plurimū nos adiuuat ad sanctos libros intelligendos, and sheweth for want of this, many haue erred in expounding the scriptures. S. Prooem. in Dan. ad Pammach. Multiplex Gracorum historia necessaria est. Ierome auoucheth that for the opening of Daniels Prophesie, many stories of secular writers are necessary, as of Suctorius Callimachus, Diodorus, Hieronymus, Polybius, Possidonius, Claudius, Theon, and Andronicus surnamed Alipius, Iosephus & those he citeth, chiefly our Liuy, Pompeius Trogus and Iustine, who explane all the storie of the last vision, and describe the warres of Syria and Egypt, that is, of Seleu [...]us and Antiochus, and the P [...]olomies, after Alexander euen to Augustus Caesar. And if at any time I be compelled (saith he) to vse secular learning, it is not my will so much as great necessitie that inforceth me, that I may proue those things which the Prophets foretold so many ages before, tàm Graecorum quàm Latinorum & aliarum Gentium literis contineri, are contained in the writings of Greeke and Latin authors.

Yea Ora. 2. de conser. in Eccl. pur. put. De [...] verb [...]. Adminicula v [...] [...]o art [...]um d [...]cēdi, ac pr [...]puarum Ph [...]losophiae par [...]ium, maximè Ethices & Physices cognitto. Zanchius himselfe confesseth, that Preachers must come to handle the word necessarijs instructi adminiculis, furnished with these necessary helpes, if they will profite their hearers, and do any thing worthy praise. These helpes are the arts, and the chiefest parts of Philosophie, especially the knowledge of morall and naturall Philosophie. Absque his enim non modò plurimas scripturarum sententias non intelligent, sed & multas grauissimas disputationes de prouidentia Dei, de peccato, de libero arbitrio, de lege Dei, de virtutibus &c. non assequentur; sine illis verò, ne quidem quae assecuti fuerint, commodè tradere alijs poterunt. [Page 315] Marke him, neither can they vnderstand and open the scripture without the helpe of secular learning, nor deliuer the meaning they haue to the people fitly without it. For we know (saith he, citing this very place I vrge) that the Apostle requireth in a Preacher skill to cut and deuide the word aright. And lastly, there condemneth he them who are [...], quod hominum genus rarò Ecclesiae profuit, teachers from their owne braine, which sort of men seldome haue profited the Church.

As he resolued in that Preface, so in his Zanch. qu [...]st 12. de sa [...] scrip▪ reg. 8. booke alleaging that place before vrged, 1. Thessal. 5. Trie all things, and keepe that which is good: to proue that we must reade interpreters for getting the sense, he addeth, that to attaine the true meaning of scripture, we must sift it and trie it consultis lexicis & libris de Tropis scripturarum siquid occurrat in verbis: consultis verò historijs & aliarum artium libris siquid talium rerum scitu necessariarum occurrat. And Regula 9. Quorū cogniti [...] petenda sit ex Grammaticu vel Dialectics, vel historijs, vel Mathemat [...]cis, vel alijs artibus, &c. after auoucheth, that we must take care that we vnderstand the signification of words, the force and proprieties of speeches, and any other things, the knowledge wherof must be fetcht from Grāmarians, or Logicians, or Historians, or Mathematicians, or other arts, illa ex ijs libris cognoscantur: let the knowledge of those things be fetcht from such bookes and authors.

A Preacher must open his text as well by prophane as sacred writers, saith Prafat. in minor. Prophet. Gualther, applying those things in either to these times for our instruction and comfort, Et haec est illa verbi Dei secatio quam Paulus suo Timotheo, & in illo ministris omnibus commendat: and this (saith he) is that cutting of Gods word aright, which Paul commendeth to his Timothy, and in him to all Ministers of the word.

Who can vnderstand the phrases of Scripture without Grammer, saith Comment. in Col. 2. 8. Hemingius? Who the parts of longer speech who the order of disputations; ‘who the force and connexion of their arguments without Logicke? Doeth not Paul require in a Preacher, that he be apt to teach and deuide Gods word aright? which that he cannot do without Logick, Rhetoricke, nor without secular learning expound it, who seeth not? [Page 316] Many things (saith he) are said in the Prophets, the Psalmes and Apostolical writings, Quae sine rerū naturalium doctrina intelligi nequeunt, which cannot be vnderstood, much lesse opened to the people without the doctrine and learning of naturall things.’

Whatsoeuer things are written of the site of places, and of the natures of beasts, trees, stones, herbes, or other like bodies in prophane authors, that the knowledge of them helpeth to open the darke places of the Scripture, we haue taught before saith Saint Lib. 2. de Doct. Christ. cap. 29. quaecunque de locorum situ naturis (que) animalium, lignorum, lapidū, herbarū, ahor [...] ve corporū scripta sunt, eorū cognitionē valere ad aenigmata script [...]rarū soluendae docuimus. Austine: and cap. 16. he shewes, that for expounding the Scripture aright, the knowledge of beasts, of herbes, of stones, and such like is necessary, and must be found out. And where are these natures better to be found, then in Plinie, Aristotle, Dioscorides, Gesner, Poets, Philosophers and Historians? Certum est (saith Proble. loc. 150. de lect. Ethnic. Aretius) it is certaine, that difficult places and hard knots of the scripture vsitata phrasi & sententia ab Ethnicis petita expediri, are opened by a like phrase and sentence in prophane authors. And though many places in Scripture be plaine and easie, yet who seeth not, that because of seeming antilogies, whereof there be not a Vide Indicem loc. pug. praefix. tom 1. August. & Al [...]ha mar. few in the Scripture, of ambiguitie in speech and words, of imperfect clauses, of preposterous speeches and anticipations, of idiotismes in both tongues, of manifold allusions to things of all sorts, of tropicall and figuratiue speeches, wherof I spake before; and lastly of the difficulty, and obscurity of Scripture, wherof Illyricus hath giuen no t Tract. 1. de rat. cognos. script. lesse then one and fiftie reasons, though matters most necessary to saluation be in some place or other plaine, yet can it not be vnderstood without this helpe. Reade that writer, how he Ibid. & tract 6. de necessit. cognit. sheweth, in euery booke of holy writ some thing is alluded to, which without it we cannot expound and deuide aright to our people.

But of all other Hyperius lib. 1. de ration. stud. Theolog. cap. 4. Quòdartium scientia sit Theologo necessaria, is learned and large in this point. ‘Where he auoucheth, that the knowledge of the arts doth no lesse mightily conduce to vnderstand, then to open and expound to others the high mysteries of the Scripture. Neither will we heare them qui obganniunt, who barke and baule against [Page 317] vs, that the skill of vnderstanding and expounding the Scriptures, is so to be expected of the holy Ghost, that we need not vse these good helpes. Though all knowledge of diuine things come from God, yet is it exacted of vs to learne the arts, the tongues, and other secular learning with many watchings, and vse them when the matter requireth, in expounding the Scripture: Quid verbis opus est? euincit experientia, &c. What need words? experience proueth, that the causes, beginnings, progresse, ends, circumstances, and what soeuer is of moment, are in obscure places more perspicuously explaned of them who vse the arts, then of those that want thē or vse thē not at al.’ And afterward he sheweth at large, that Grammer for proprietie of words and phrases: Logicke for defintions, diuisions, demonstrations, argumentations, auoiding sophismes, and distinguishing ambig [...]ities: Rhetoricke, to teach, delight, perswade, and moue the affection: Arithmeticke for calculation of times, yeares, and supputations: Geometrie, for sites and situations of places, countries, and regions: Physiologie, for scanning causes and their effects, for searching natures and qualities of man, his soule, her faculties: of plants, stones, beasts, birds, hearbes, trees, Palmes, Cedars, Oliue tree, Fig tree, and Vine, mentioned often in Scripture: diseases, as leprosie, dropsie, fluxe of bloud, and feuers: Astronomie, for the celestiall motions, for the Sun, Moone, Starres, for Meteors, raine, wind, rainbow, thunders, haile, tempest, earthquakes, and the first and latter raine in Canaan: Ethicke, for manners and good life: for definitions of vertues or vices; for helpes and hinderances of both: Historie, for knowledge of men, their manners, kingdomes, and regencie of the Monarchies: Poetrie, vnder whose darke fables much excellent morality for life and good maners, like a kernel within the shell is contained. Without these arts (saith he) a Preacher cannot vnderstand the Scriptures aright: Neque Prophetarum vaeticinia & conciones planè percipiet, neither open them for himselfe, nor diuide them to other aright. And therefore Theodoret on this place, diuide aright, compares a Preacher to a plowman, who vseth not one, but many instruments, as helpes for tilling the ground. Indeed solo vomere terra proscinditur: sed [Page 318] vt hoc fieri possit, caetera etiam aratri membra sunt necessaria, saith Lib. 16. de ciuit. Dei cap. 2. Austine: The culter and share is the principall toole that cleaueth the ground, the word of God alone is sharpe to diuide betweene the marrow and bone, and plow vp the fallow ground of our hearts: yet as caetera aratri membra sunt necessaria, as the other tooles are necessarie in the plow, so Aratus, we see Saint Paul was faine to vse as an helpe for his tillage. If this simily like not, a B. Iewell ser. 6. in Ios 6. of destroying Iericho. larned Bishop and Iewel of our Church vseth another, We say eloquence and other liberall arts are to be likened to that part of the Carpenters wimble, which turneth about, goeth round, and by little and little draweth in the iron or steele-bit. ‘The woodden handle entreth not into the wood, but wreatheth in the piercer: so do these arts, if they be rightly vsed, further the vnderstanding of the word of God.’ This vse Lactantius seemed to seeke, when Lib. 3. Instit. cap 1. Vellem mihi dari eloquentiam, vel quia magis credant homines ornatae veritati, vel vt ipsi suis armis vincantur he said, I would I had the gift of eloquence or learning, either because men might giue better credite to the truth, when it is beautifully adorned, or that they might be ouercome with their owne weapons. And surely they who do not thus maintaine learning in preaching, but would banish the vse of liberall arts from the pulpit, restore (as much as in them lyeth) ignorant Iericho againe Ibid. saith Bishop Iewell. And I may with Ibid. him boldly auerre, ‘This ignorant Iericho hath many friends in our dayes, who by all meanes draw men from knowledge, and seeking for learning in bookes which carrie fruitfull instruction: but good letters and studie to encrease knowledge, are not to be neglected. Such as presume of Gods spirit ouer boldly, that without their indeuour to vse the wholesome meanes which he hath left vnto his Church, they shall and do by speciall inspiration vnderstand his will, do tempt God.’ Thus we see that Preachers in the iudgement of auncient Fathers, and late writers, cannot open the Scriptures nor diuide the word aright without secular learning.

2 This appeareth by the practise of all ecclesiasticall expounders, who cannot giue vse of the true sense of Scripture, nor diuide it aright without this knife of secular learning. How oft are our moderne interpreters (to speake nothing of the auncient) Gualther, Peter Martyr, Musculus, yea Caluin, and [Page 319] most of all Iunius and Beza, faine to consult with Poets, Philosophers, and Historians for the vse and acception of words, for proprietie of phrase, for vnderstanding of stories and hard places in the Scriptures? Are we better able then they to explane them without it? and may we not cite it as they do, without ostentation of learning? Indeed some haue practised and said they bring no prophane author, but when they find him cited in Caluine or Beza, because (I thinke) it is then hallowed, as Paul sanctified Menander and the Poets: but what is this else, saith Aretius, then to be led by Commenters onely, and see with other mens eyes? If Caluin or Beza bring the sense of a word from a Poet, and we take it from him, why is it not as lawfull to cite it as Beza? or rather to drinke the fountaine then the brooke?

3 As Lib. 1. de rat. stud. Theolog. cap. 11. Obs. 8. Hyperius auoucheth, that diuerse matters of all kind are handled in Scripture, which without secular Writers we cannot vnderstand, nor open their meaning to our people: so sheweth he diuerse instances and examples thereof, as Esa. 15. Ioel 2. to explane their custome how the Iewes testified griefe of mind by shauing their heads and beards, by putting on sackcloth and renting their garments, operaepretium est, it is needfull to shew from prophane Writers the like custome of Ethnicke nations, who tooke it of them as most auncient, as the Graecians, Milesians, Carthaginians, Persians, Egyptians, Assyrians, Romaines, and many other, as Alex. lib. 3. genial. dier. cap. 7. sheweth at large, how Arch [...]laus king of Macedon in token of sorrow, shaued his head at the death of Eurypides, and Achilles d Homer. Iliad. lib. 5. at the funerall of Patroclus. We tell them ( Deut. 11. 10.) that Egypt hath no raine for extremitie of heate, and though Scripture there tels vs it is watered with labour. ( vid. Esa. 23. 3.) yet how can we assure them the meanes of the whole lands fertilitie, but by shewing out of Lib. 5. nat. hist. cap. 9 & li. 18 cap 18. Plinie, Lib. 3 cap. 9. Pomponius Mela, Cap. 41. Solinus, Lib. 2 de excid. Ierus. cap. 9. Egesippus, &c. that it is by the ouerflow of Nilus, which we reade not in Scripture? Will they not maruell, and say like Nicodemus, How can these things be? vnlesse we thus expound and explane it? So Mat. 9. 23. they will maruell what minstrels did at a funeral. They will not, if we shew them how antiquitie by [Page 320] musicke (as In vet. musie. Pro [...]m. Boetius sheweth) moued their friends to lament: yet moderately, and therfore ordained Stat. lib. 6. Theb. tibiam, a pipe at the death of youth, (as it was now at the death of Iairus daughter) and Virgil. lib. 11. Pers. Satyr. 3. tubam a trumpet at the death of old folke. How can we open fully this place without the helpe of these Poets? Shall we say, It was an auncient custome? Suppose an hearer say of vs truly, what Aristotle of Moses falsly for Genesis, Hic home multa dicit, sed nihil probat, Sir. I beleeue you not, vnlesse you shew me more then your owne bare word. So Luk. 7. they will maruell how Mary could with teares wash Christs feet sitting at supper, and wipe them with her haire. Went he bare-foot? no, from Plin. iun. lib. 8. Epist. 7. Horat. lib. 2 ser. vnde Martial. lib. 5. Deposui soleas, &c. E [...] Terent. Heaut Accurrunt seru [...], soleas detrahunt, video al [...]o [...] festinare, lectos strucre, cunam parare. antiquitie I must shew how in eating they leaned on a bed, and put off their shooes lest they should defile it. So Luk. 15. of the bloud of those Galilaeans, Act. 5. of Theudas and Iudas of Galile, this cannot be fully explaned, without Ioseph. lib. 18. antiq. Euseb. lib. 1. cap 3. & lib. 2. cap. 11. them who haue written of them at large. Ioh. 8. 25. when the Iewes asked our Sauiour, Who art thou? and he answered: [...]: what stirre do Interpreters keepe on this place? how doubtfull, hard, and vncertaine is it at first looke? whereas if we shew the vse and phrase of the Greeke tongue, which vseth [...] from [...], primitùs, first, or before, as Lib. 7. polit. cap. 11. ad fin. Aristotle vseth the word, it is easie. The Iewes of old searched, and to this day spend their wits, to make Gods promise true of their eternall possessing the holy land, though they be cast out, and are driuen to many shifts: but see how briefly Austine explanes it from a like phrase in Horace:

Seruiet aeternùm, qui paruo nesciet vti.

To be short, many stories of the kings of Babylon, the Medes, Persians, and Macedonians, occurre in Scripture, which without prophane stories we cannot explane. The people are bid learne of the Turtle, Crane, and Swallow, Ier 8. often mention of trees, as the palme tree, like which the righteous is promised to flourish, and spread abroade like a Cedar in Libanus. Of the Oliue tree, whereunto we Gentiles are compared Rom. 11. Of the Vine, whereto all Christians Iohn 15. Often also are infinite elegant similitudes drawne from naturall things, In his omnibus locis (saith Hyperius) opus est eos authores consulas, qui de quadrupedibus, [Page 321] serpentibus, auibus, arboribus, herbis, alijsque rebus simplicibus ex professo disputarunt. And seeing Salomons Philosophy wherein he wrote of all plants, from the Cedar to the Hyssope on the wall, is perished, what better helpes of explanation then Plinies naturall historie, then Aristotles storie of beasts, then Columella for rurall matters, then Leuinus Lemnius de herbis biblicis, for declaring the nature of herbes in the Bible, then Cardan and Aelians diuerse stories, or Gesner, for the qualitie, natures, feature, &c. of all beasts, fishes, and serpents in those his large volumes? I may find a beginning, but no end in examples of these things. But who seeth not by these few, that without this knife we cannot cut and diuide the word aright? We reade 1. King. 5. that king Salomon hauing plentie enough of timber and trees in mount Lebanon, yet wanting so skilfull Carpenters in Iurie, as were the Sidonians, he hired Wrights of Hiram an heathen, to cut downe and hew timber for building of the temple. Marke Peter Martyr on this place, that he saith the Sidonians and men of Tirus were cunning in hewing timber, which he doth not attribute to the Hebrues, Nos commonefacit Quod Hebr [...] non tribuit. pijs hominibus licere, artibus Ethnicorum vti si eis opus habuerint, habuit quidem Salomon in ditione sua materiem, quandoquidem; Lebanos mons Hebraeorum fuit, sed peritos artifices non habuit. Praetereà conuenit vt mysteriū nō praetereamus, verùm spect [...]mus non sola Hebraeorum opera, sed etiam Ethnicorum templum Dei aedificari. Though Christ our Salomon haue timber enough in mount Lebanon, matter in Scripture sufficient for building vs vp in faith, yet needes he the Sidonians, and skilfull Carpenters of Tyre to cut downe this timber, to hew timber out of the thicke trees, and bring it to an excellent worke: that is, to diuide and cut it aright for building of his temple. And whereas some that are thought Stewards of Gods house, thinke to cut it without a knife, and diuide to euery one their portion without this diuiding aright: Complures illud vndique lacerant atque discerpunt, saith Homil. 5. in 2. Tim. 2. Chrysostome on this very place I vrge, many of them teare it and pull it in peeces; or as Caluin here speaketh of each sort of them: Alij mutilant, alij discerpunt, alij contorquent, alij disrumpunt, alij in cortice haerentes non perueniūt ad ipsam animam. [Page 322] Some mangle it, others teare it, some wrest it, others come neuer to the kernell and sense for want of breaking the shell, the rest pull it asunder, and for want of this knife teare it with their teeth. I end this reason with Lib. 2. de rat. concion Erasmus, His disciplinis, &c. By these arts and secular learning soberly deliuered and fitly applied, is got a certaine dexteritie of wit, both to iudge of the right sense, and also fitly to deliuer it. ‘And the more plenteous grace of the spirit comming vpon that skill got by mans industrie, non dissoluit sed absoluit, non adimit sed adiuuat: but rather hauing got excellent gifts of nature, doth by them more excellently declare his efficacie and power, as the cunning craftsman more curiously shewes his best art and skil on an excellent subiect: Ita nostram industriam adeò non aspernatur spiritus ille caelestis, vt exigat etiam, nec indignatur sua dona nostro vicissim studio adiuuari, tantùm absit impia nostri fiducia. I speake to the learned, iudge ye what he saith.’ These be the places of Scripture expounded both by auncient and moderne; which still (I iudged) allowed as lawfull, if not commanded as necessarie, humanitie in all Sermons.

Next this first proofe of Scripture, shall secondly be reasons.

That doctrine which is taken out of the sacred Scriptures, is First reason. lawfull in all Sermons. But most doctrine of heathen Writers, that is true, is taken out of the sacred Scriptures, Therefore most doctrine of heathen Writers that is true, is lawfull in all Sermōs. The proposition is cleare, for do they not cite the Apocrypha, when he hath a sentence taken out of canonical Scripture? Approue we not and alleage in all written bookes, that truth which the Authors tooke out of it? Thinke not these men their owne sayings worthie to be vsed in all popular Sermons, when in sense it is taken out, or agreeth in substance with that pattern of truth? For the assumption, Apolog 2. pro Christ. Iustine Martyr, who liued so neare the Apostles, affirmeth, al things that both Philosophers & Poets haue deliuered of the immortalitie of the soule, or of torments after death, or of the knowledge & contēplatiō of diuine things, or such like decrees, argumenta à Prophetis mutuati & intelligere potuerunt & commemorarunt, They borrowed them all of the Prophets, & had them but at second hand from the Scriptures. [Page 323] Itaque in omnibus & apud omnes veritatis semina videntur esse: Magnus cons [...] su [...] [...] Christian [...] cum Philo [...]ph [...] & Poe [...]s. and therefore he shewes at large in that second Apologie, that there is great harmonie and agreement betweene Christian doctrine and Philosophers and Poets, whence he claimed it thus Apolog 1. before: That whatsoeuer excellent things were said of all Philosophers, Poets, and Historiographers, nostra sunt, Christianorum, they are ours who are Christians▪ Apolog. aduers Gen. Quis [...]. quis sophistaruns qui non [...] de Prophetari [...], fonte potauerit [...] Inde igitur Philosoph [...] sitim ingenij sui rigauerunt, &c. Tertullian saith no lesse: Which of the Poets, which of the Philosophers is he, who hath not drunke of the fountaine of the Prophets? Thence the Philosophers watered and quenched the thirst of their wit, vt quae de nostris habent ea nos comparent illis. And hauing shewed how many things they haue like the Scriptures, asketh, Vnde haec (oro vos) Philosophis aut Poetis tam consimilia? non nisi de nostris sanamentis, vt de prioribus. Those things (saith L [...]b. 2 de Abrah. cap. 10. Ambrose) which the Scriptures speake in plaine and simple words, doth Aristotle and the Peripatetickes sing of and extoll magno quodam cothurno, with excellencie of speech, and wisedome of words. Lib. 2. ad S [...] plic. Epist. 7. Againe, let Poets and the Philosophers acknowledge, that whatsoeuer excellent things they haue spoken, they haue them from ours, that is, the Scriptures. And Lib. de bon. mort. cap. 10. againe, I haue vsed the words of Esdras, (saith he) Vt cognoscant Gentiles ea quae in Philosophiae libris mirantur translata de nostris, that the heathens may know, that those things they admire in the bookes of Philosophers, are taken from the Scriptures. De literis nostris (saith Lib. 2. de doc. Christ. cap. 2 [...]. vid. lib. 18. de ciuit Dei cap. [...]4 Austine) habuerunt omnia quaecunque bona & vera dixerunt: All their sayings that are good and true, they had them from the Scriptures. This Lib. 1. & 10. contra Iulian. Cyrill, Homil. 65. [...] Iohan. Chrysostome, Lib. 1. Gra [...]. Fabul. Theodoret, Oratan Basil. Nazianzene, with many mo affirme and confirme; and therefore Clemens Alexandrinus in his bookes of Stromes handling this point, Lib. 5. Strom. cals them theeues, for stealing that truth out of Scriptures which they withheld in vnrighteousnesse, and was none of their owne: yea spends the whole sixt booke almost in detecting this theeuerie of Poets, Philosophers, and Ethnicke Historians. They witnesse our truth in many things: Plato hath much of the destruction of the world, for many thinke he had read Moses, whence he is tearmed Moses Atticus, the Atticke or Graecian Moses. Homer of the paines of hell, and honouring [Page 324] our parents. Tully of Gods prouidence, and rewards of vertue. Whence Lib. 1. in Da. cap. 1. vers. 1. Ierome doubted not to tell thee, That thou maist find some of the vessels of Gods house in the bookes of Philosophers. And surely if euery man that found his neighbours oxe going astray, was commaunded by the law to bring him home to his maister that owed him: much more (me thinkes) are we bound to bring home these vessels into the house of God, and carrie home all their truth, as stray goods from the temple of the Lord. In many points they witnesse our truth. And though Christ and his Apostles refused testimonie of the diuels, because it was needlesse, sith their miracles did sufficiently witnes their doctrine, as In Tit. 1. 12. Theophylact obserues: yet these failing in vs, we haue need to call both Apostles and Philosophers, Prophet [...] and Poets, as Moses did both heauen and earth to witnesse his truth. And though the testimonie of God be greater, yet may we receiue the witnesse of men: as Demetrius had good report not onely of the truth it selfe, but of all men. Wherefore when we dare appeale to enemies, and say with our Sauiour, Yea let euen these speake, this is glorie for it, as it was for him.

2 Truth is still truth wheresoeuer we find it, and may be cited 2. Reason. of whom soeuer it be spoken, saith Aretius. S. Paul giues a reason, Tit. 1. 13. why he alleaged the Poet, hoc testimonium verum est, this testimonie is true. Sith all truth is from God, saith Commen [...]. in Tit. 1. 12. Caluin, if any thing be truly said of the wicked heathens, it ought not to be refused, because it came from God: ‘and seeing all things belong to him, why is it not lawfull to apply and vse any saying to his glorie, which may fitly be bestowed to that vse?’ And Comment. in 1. Cor. 15. 33 againe, seeing all truth is from God, there is no doubt ‘ quin Dominus in os posuerit, etiam impijs quaecunque veram & salutarem doctrinam continent:’ But the Lord put into the mouth euen of the wicked, whatsoeuer things contain true and wholsome doctrine. In 1. Cor. 15. 33. Peter Martyr witnesseth this truth, ‘we may borrow it of the heathens, seeing by whōsoeuer truth is spoken, it is of the holy Ghost:’ and when we take it out of their books, non aliena rapimus, sed nostra ab iniustis possessoribus nobis vendicamus. There is but one truth among all (saith Lib. 2. de lib. arb. cap. 12. Austine) and this one truth of whomsoeuer it be spoken, must be receiued, as [Page 325] he sheweth lib. 13. confess. cap. 31. ‘But that Father lib. 2. de Doctr. Christ. cap. 18. is excellent in this point, as in al. If prophane writers haue said any thing well, it is not to be refused for their superstition, if we can take any thing from them profitable for vnderstanding the scriptures. For then ought we not to learne letters, because Mercury (as they say) was their inuentor: or because they dedicated temples to Iustice and Vertue; and because those things which are to be borne in our hearts, they rather would adore and worship in stones, therefore we should flie iustice and vertue. Imò verò quisquis bonus verus (que) Christianus est, Domini sui esse intelligat, vbicumque inuenerit veritatem.’ And surely then in Saint Austins iudgement, they are not good and true Christians that refuse Gods truth when they find it in heathens. Quicquid verum est, Christi vox est (saith Jo Psal. 1. 1. Bucer) eam vndicunque sonuerit audiamus: and indeede euery Christian whensoeuer he heareth truth out of Philosophers, Poets or Historians, will know his voice, yea follow it, and say with his spouse, Ʋox dilecti mei est, It is the voice of my beloued that knocketh, Cant. 5. 2. If wicked Saul, if trecherous Iudas and sonne of perdition, yea if a foolish Asse speake truth vnto Balaam, he must receiue it: and if a Rauen bring Eliah meate, he must not refuse it, because it came frō the Lord. And indeed, whether we search in the Prophets or Poets, in the Apostles or Philosophers, in Moses or Aristotle, there is but one truth, diuersly apparelled. If Peter confesse, and the diuels professe of Christ, Thou art the Son of God, it is not a truth in the one, and a lie in the other: but though the persons be contrary, the motiues diuers, and ends different in either, the substance of the confession in both is the same. Onely (as that learned man excellently noteth out of Lib. 18. noct. attic cap. 3. Sic bona sentētia mansit turpis author mutatus est. Gellius, the difference between them is this, That as in Lacedaemon somtimes when in a weightie consultation, an eloquent but an euill man had set downe a good decree, which they could not amend, they caused it to be pronounced by one of honest name and conuersation, and then receiued the good sentence as autenticke: so truth spoken by Aratus, Menander, or Callimachus, is not more true in the mouth of Saint Paul, but onely hath gotten (as out of Origen I noted) [Page 326] a more sanctified author. Neither refused the Apostle the saying Paulus significa [...] Origen. of Callimachus, though he was a most lying Poet in the rest, but alleaged it when he saw it to be true. After whose example, and with the like reason, may euery Preacher cite truth from lying Poets, and euery hearer receiue it as sanctified from the spirit the author of all truth, when they know hoc testimonium verum est, this testimonie and saying is true. It is true of all whosoeuer speake his truth, The voice of Christ and part of his law, as Martin Bucer cals it, He that heareth you, heareth me; and he that despiseth you, despiseth me. Nec refert, quod ad nos attinet, quis eam nobis indicet, saith Probl. loc. 150. & 151. Aretius disputing this point in hand. For as a godly matrone vnder meane and base apparell is worthy of honour and reuerence: so truth (saith he) spoken by the wordes of an heathen Poet, Philosopher or Historian, is to be embraced, not because they spoke it, but because it is truth, because this testimonie is true. So I approoue, what Homer said of honouring our parents, not because he said it, but because God first so appointed. So likes it me, that Plato said, the soule is immortall, not for Plato, but because it agreeth with Gods ordination. Nec deterior aestimari debet veritas propter Ethnicos scriptores, who like Parots spake truth, which they knew not what it meant, like Balaams Asse, vttered veritie which they vnderstood not, and like Caiphas knew not what they proclaimed.

3. They thinke it profitable and good to season those 3. Reason. yong vessels, their children, with this licour, both for knowledge and manners, whereof they cannot chuse but tast all their life long, as the Quo semel est imbuta recen [...], seruabit odorem Testa diu. Horat. Poet speaketh, and Si literas didicisses [...]lcret testa ingeniol [...] tui, qu [...] semel fuerat im [...]ta Apolog. adversus Ruff. Ierome told Ruffinus. And if it bred this profite in them, why not much more in old folke? If it nourished not their vnderstandings and minds, why rather set we not them to sucke the two breasts of the Testaments alone?

4. Why spend we seauen yeares in attaining secular learning, and that in the Vniuersities, with much cost of Founders and benefactors, with great paines of our owne, why so many famous Libraries, why Preachers studies stored with prophane authors, if there be no vse of it for a Preacher? Quò mihi diuitiae, [Page 327] si non conceditur vti? What needed this lost? this m [...]ght haue bin sold for much, and giuen to the poore. Why in Christian Vniuersities is not rather read and expounded Moses Genesis, then Aristotles Phisicks? Salomons Prouerbes, then Aristotles Ethicks? Moses, then Plato? Dauid, then Tully? Salomon, then Seneca? as R [...]m. spec [...] in Eccl. 12 14. one spake more according to zeale then knowledge. And what is this else, but with Lucinus to count learning and good letters the plague of common-wealths; and wish that all prophane authors (like those bookes of curious arts) might be burned in the market place? Indeed some would count it (as he did when he saw the bookes of vsurers burnt) the brightest and purest fire that euer they saw.

5. The enemies of Gods truth in diuellish policie haue forbidden 5. Reason. Christians the vse of secular learning, because they saw it much helped Christs cause and religion, which they persecuted: for when Iulian the Apostate saw learned Apollinarius, eloquent Basill, Gregorie, and many other then learned men, confute them out of their owne writers, he inhibited that Christians children should be trained vp any more in secular learning, or reade Poets, Philosophers, or other prophane authors, as Gregory the Great, Lib. 3 hist. Eccles. cap. 14. Socrates and Sozomen relate. And Sozomen giues this reason of his diabolicall subtiltie, Hinc solùm vetuit, t Lib. 5. cap. 17. ne Christiani Gentilium disciplinis instruerentur, quoniam magnam ad persuadendum facultatem posse parari censebat. For this cause onely he forbad that Christians should be instructed in the arts and learning of the heathens, because he perceiued that much skill to perswade the truth might be gotten from their bookes; and therefore he prohibited it by law, that he might corrupt religion with Barbarisme, saith Aretius: Ideo iudicare debemus, vel hoc nomine vtendos esse, eo ipso quòd hostis Christiani nominis id prohibuit, saith that author. And surely they that forbid Christians the vse of it in the pulpit, do no lesse in will, then Iulian did in deed: and although they be not hostes Christiani nominis, yet are they hostes Christianae rei, whose simplicity of knowledge the diuell hath cunningly abused with blinde and intemperate zeale. Thus much for my second proofe, which is reason.

[Page 328]

The third generall proofe shall be the authoritie and iudgement 3. Proofe, the authoritie of al auncient and Ecclesiasticall late-writers. of all auncient and Ecclesiasticall late-writers for the vse of secular learning in the pulpit; whose authorities, though I haue dispersed in expounding those places and reasons I alleaged, yet will I now muster them all together, as one armie roial, and a great cloud of witnesses for this truth.

‘First, Iustine Martyr (to take them in order from the Apostles 1. Justin Martyr times) his iudgement we heard before, apol. 2. whatsoeuer excellēt things or of diuine matters, Philosophers or Poets haue said, they had them from the Prophets.’ And finding great harmonie betweene both, and the seeds of truth in them al, he auoucheth: Apol. 1. what things were excellently said of all Philosophers, Poets and Historiographers, nostra sunt Christianorum, they are ours that are Christians.

2. Clemens Alexandrinus lib. 1. Stromat. saith, ‘The soules of 2. Clem. Alexan. men haue each their owne proper and peculiar nourishments, and some are fed by diuine knowledge, others by Ethnick Philosophie, whereof euery thing is not (as of nuts) to be eaten. Neither need our Diuines feare to vse those things that are most excellent in Philosophie and other arts: for it is not meet onely to be a Iew to the Iewes, and them that are vnder the law, but euen a Gentile also to the Gentiles, that we may winne all, admonishing and teaching euery man in all knowledge, that we may present euery man perfect in Christ. And this secular learning (saith he) est veluti condimentum cibo permixtum, not so much delighting, as procuring a good appetite in the minde, to relish better the things of the spirit. Philosophie truly was necessary before Christs comming for the Gentiles vnto righteousnesse and iustice, but now it is profitable for the worship of God, and piety in them who collect faith by demonstration. For God is the cause and author of all good things, of some things indeede principally, as of the olde and new Testament; and of other things by consequence, as of Philosophie. And perchance it was principally giuen to the Gentiles before the vocation, as the law was to the Iewes, that it might be their schoolemaster to bring them to Christ; Praeparat ergo Philosophia, ei viam muniens qui à Christo perficitur. Lastly he produceth [Page 329] that simily and type, Gen. 16. As Sarai (Abrahams wife) when she was barren her selfe, gaue Abraham Hagar the Egyptian handmaide to beare him some children: so Gods Church alloweth secular learning to beare sonnes vnto God, when the Scripture is not so pregnant.’

3. Origen lib. 1. contra Celsum, plainly and peremptorily auerreth, 3 Orige [...]. Gentilium doctrina Christi fidem confirmat, the learning of the heathens confirmeth the faith of Christ, and therefore to be vsed in sermons. And homil. 14. in Genes. 26. he compareth the Scripture to Isaac, and it to Abimelech, who comming from Gerar with his friends vnto Isaac, he said vnto them, Wherfore come yee to me, seeing ye hate me, and haue put me away from you? And they answered, We saw certainly that the Lord was with thee, and we thought thus, Let there be now an oath betwixt vs, euen betweene vs and thee, and let vs make a couenant with thee. This Abimelech (as I see) hath not alwayes peace with Isaac, but sometimes he dissenteth, sometimes he asketh peace: so secular learning with Gods law, neque in dissensione potest esse, neque semper in pace, for Philosophie neither in all things is contrary to Gods law, nor in all things consonant thereunto. But when it makes a couenant of peace and agreement with scripture, it must be entertained and bid to its table, as Isaac did Abimelech: thus Origen.

4. Tertullian lib. 1. de patient. he saith, Disciplinae seculi vanae 4. Tertullian. ad laudem & gloriam Dei promouent, aut nunquid potius iniuria cum diuina res in secularibus rebus volutatur? Secular learning, which some hold so fabulous and vaine, promoteth the praise and glorie of God; or is it rather an iniury to it when diuine matters are handled therein?

5. Cyprian lib. 4. epist. 2. when the Apostle (saith he) biddeth 5. Cyprian. take heede least any deceiue you with Philosophie and vaine deceit, Vitanda sunt quae non de Dei clementia veniunt, sed de Philosophiae durioris presumptione descendunt.

6. Damascen lib. 4. de Orthod. fid. cap. 14. his iudgement is, 6. Damascen. Si ab ijs qui foris sunt decerpere quippiam vtile valuerimus, non aspernabile est, If we can take any profitable thing from prophane writers, it is not to be abhorred. Let vs become approoued [Page 330] Gold-smiths, keeping the lawfull and pure gold, but refuting and refusing the adulterine. Sumamus sermones optimos, Deos a [...] tem ridiculos, & fabulas alienas canibus proijciamus, Let vs take their best sayings, but their ridiculous gods and strange fables let vs cast to the dogs.

7. Epiphanius in ancorat. sheweth, that the very fables of the 7. Epiphanius. Poets proue the resurrection, and hauing declared it in many, addeth withall, Et multa de his dici possunt ad confirmandam fidem nostram, atque ipsos redarguendos. And is not that which confirmeth our faith needfull in popular sermons?

8. Theodoret lib. 1. de fid. is excellent in this point, ‘At least 8. Theodoret. (saith he, speaking to the heathens) beleeue your owne Philosophers, ye friends, who by a certaine previous tradition prepared and taught you to entertaine our religion. For they seeme to be like those birds, which they call singing birds, that imitate mans voice, and vnderstand not the meaning of those words they vtter: and in like manner when they speake of diuine and heauenly matters, they were ignorant of the truth of those things they deliuered. This dew of heauenly knowledge fell on the Prophets and Apostles, like raine vpon good ground that brought forth much fruite; but on them, like raine vpon d [...]sart and sauage places, that with briars and thornes oft brings forth things that may be eaten. And (as I thinke) they deserue some pardon, seeing they were not guided by the light of the Prophets and Apostles, but had onely the direction of nature. Therefore they, who are endued with iudgement and discretion, know to take from them what may serue their turne, and let the rest alone; as they that gather Roses, let the prickles alone. And as Bees not onely light vpon sweete, but also bitter flowers, when they sucke out onely sweetnesse, and abhorre bitternesse, so making a most sweete hony of contrary qualities, sweet and sower, bitter and pleasant: so we following their example, Evestris illis amarulentis pratis, compose pleasant and profitable honie for our selues. And as Apothecaries confect wholesome medicines of venimous beasts, as Serpents and Vipers, refusing somethings and taking othersome, driue away many diseases by their vertue: Ita & nos vestrorum [Page 331] Poetarum, Historicorum, Philosophorum (que) monumenta versantes, alia ex ijs vt noxia & pestifera declinamus, alia verò sparsim nostrae inserentes doctrinae, auxiliarem ac s [...]lutarem curationem afferimus.’ What can be said for pregnant for this point?

9. Socrates lib. 3. hist. Eccles. cap. 14. answering the obiections 9. Socrates▪ of them that refuse it, pronounceth, Doctrina Gentilium neque à Christo, neque ab cius Apostolis, vel approbatur vt inspirata diuinitus, vel vt periculosa prorsus reijcitur. And this I thinke (saith he) was done not without the prouidence of God, for many Philosophers among the Gentiles resisted the false opinions of Epicures and Atheists, and by their bookes haue brought no small profit to the fauorers of true godlinesse and pietie, though they knew not of the Messias. Again, both Christ & his Apostle commaund vs vt exquisiti numularij, we trie all things, keeping that which is good; and take heed that none deceiue vs by vaine Philosophie which is not after Christ, which we cannot do, nisi hostium arma possideamus, vnlesse we take from them the weapons of our enemies, as did Saint Paul and such other of the Church that succeeded. He addeth this short Epiphonema as a reason of all, Nam honestum, quocunque fuerit loco, est veritatis proprium, truth is still truth, and like it selfe wheresoeuer we find it, in Prophets or Poets, Apostles or Philosophers.

10. Lactantius in his third booke of diuine Institutions, 10. Lactantius. though a professed enemie to Philosophers, confesseth of Philosophie, that it agreeth with Scripture in many things, where we may embrace it, though oft it is corrupted with lies, where we leaue it.

11. Nazianzene monod. in Basil exceedeth all these in this 11. Nazianzene▪ point: ‘I thinke (saith he) it is granted of all that are wise, that al learning and knowledge first is in the kind and nature of good things, not onely that Christian learning, which hunteth not so much after wisedome of words, as the sense and meaning of things: but also that which is among the infidels, or which some Christians hate, as separate from God, iudging amisse. For if they despise it for this cause, because some haue taken harme thereby, and fallen into errors: by the same reason they should hate the heauen and the earth, and all things contained [Page 334] therein, seeing many haue made them their gods, and abused these to idolatrie. In like manner the fire and other elements, yea meate it selfe shall be eschued of all men as euill things, because some abusing them, haue gotten their death and destruction thereby. But, as we may reape good euen of euill things▪ when of Vipers flesh we make Triacle, a singular and soueraine medicine for all diseases: Sic ex Graecis doctrinis, &c. so out of secular writers may we take whatsoeuer maketh for the knowledge of naturall things, and framing of our manners. Non enim ex eorum dogmatis ad Dei cultum parùm proficimus, for by their lessons and sayings are we not a little furthered to worship and serue God. No knowledge therefore or learning is to be refused, sith al science whatsoeuer is in the nature and kind of good things, Quin potiùs ipsam spernentes, & rusticos, & planè ignauo [...] existimare debemus: but we must rather count them rude and slothfull that despise it, Qui omnes pariter ignaros esse vellent, vt ipsarum ignorantia in communilatens, minimè deprehendi, aut ab alijs taxari valeat, who would gladly haue all men as ignorant as themselues, that their owne ignorance lying hid in the common heape might not be espied or perceiued, & taxed of other men.’ Thus speakes eloquent Gregory Nazianzene, and this very same whole saying he hath (almost ad verbum) in his funeral oration on Saint Basill.

12. That Basill the Great in a large treatise to his nephewes 12 Basill. of this very argument and question, Quomodo ex Gentilium doctrinis proficiant, (to whom Caluin for probation of this point Comment. in 1. [...]. 15. 3 [...]. & in Tit. 1. 12. twise referreth vs) counselleth them wisely, that they indeede fasten not their opinions (as it were the ankers of their ships) on prophane authors, but picke out of them those things that are profitable, leauing the rest. To euerlasting life he doubteth not, but the sacred volumes by hidden mysteries sufficiently instruct them; yet for their age they could hardly attaine the deep meanings thereof: for helpe whereof, he aduiseth them to looke in other bookes that dissent not altogether from the scriptures, as in shadowes and glasses to helpe the eyes and sight of their mind in better vnderstanding the other; following their example, who first exercising in fence-schooles, learne how to stand [Page 335] and strike before they come to the lifts. And seeing (saith he) ye vndergo the greatest combate, and need all helpes and preparations thereunto, Poetu & Oratoribus, & omnibus hominibus vtendum, vnde futura sit aeliqua vtilitas quae ad anunae aedificatione faciat, Ye must vse Poets, Orators, and all authors, from whom any profit may be got, which maketh for edification of the soul. For as Fullers lay some ground-colour before they die purple, and bring on the last and best tincture: so must we first be grounded in these prophane Writers before we can open the Scriptures. Wherefore if there be any agreement betweene the Scriptures and heathen Authors, vobis illorum valdè conferet notitia, the knowledge of them will much helpe you in vnderstanding the other. He addeth, For as vnto trees laden with fruite, folia nihilominùs ramis coniuncta quendam ferunt ornatum, the leaues neuerthelesse adde some ornament and grace: so that excellent truth and fruit of the spirit, non ab re exteriore sapientia circundatur, sicut folijs quibusdam fructum aspectum non intempestiuum praebentibus, i [...] is not vnfitly apparelled with this outward wisedome of the world, as with leaues, making the fruite shew more pleasant and delightsome. And thus (saith he) is it shewen, that prophane learning is not altogether vnprofitable to the soule of man. After, he wisheth them not to take their choice at randon and esteeme all alike, but as in gathering and plucking Roses, we auoide the prickles: so in their sayings taking the good, we must leaue that which is naught. Or follow the Bees, who neither fall on euery flower, nor take all of that whereon they light, but that only which they neede: so we neither vse all authors (for obscene, railing and wanton Poets he leaues to the stage) nor all things which any say, but those only that shew vs the sayings and doings of good men, and to follow them in both, he aduiseth. Thus farre S. Basil. Wherefore if in his iudgement secular learning must accompanie Theologie, to beautifie it, as leaues on the trees do garnish the fruite, this mistresse, he meaneth, should not come abroad without her waiting maide behind her. Else, why should Caluin for vse of it in Sermons, twise referre vs to this treatise of S. Basil?

13 Ierome, as he was the rende-vouz of all Authors, so like 13 Ierome. [Page 334] that Centurion and Captaine, had he them at command for his purpose: Ierom. Ehist. ad Magnum Orat. Rom. who being asked of the great Orator Romanus, why he vsed secular learning in Diuinitie, answereth thus and apologizeth himself: ‘Thou wouldst neuer haue asked this (saith he) Romanus, if thou hadst read the holy Scriptures and their interpreters: for who can be ignorant that in Moses and the Prophets some things are taken out of the bookes of the Gentiles? Paeule himselfe vsed it thrice, for he had learned of Dauid to wrest the sword out of his enemies hand, and cut off the head of Goliah with his owne blade. He had read in Deuteronomie, cap. 21. that the captiue-womans head must be shauen, her lockes lopped, her nailes pared, and then be taken home for his wife. What maruell is it therefore, if I also desire secular knowledge for its comelinesse of speech, for its beautiful parts, and cutting away whatsoeuer of her is dead, as idolatrie, pleasure, error and lust, make of a captiue handmaide an Israelitish woman, & mixtos purissimo corpori vernaculos ex ea genero Domino Sabaoth? O sea tooke him a wife of fornications, Gomer the daughter of Diblaim, and she bare him a sonne whom she called Izreel, that is, the seed of God.’ And in the end of that Epistle (as if he had bene exercised with the obiection of our times, whether it be lawfull when no controuersie is in hand) he telleth him, ‘he would not haue him mistake his meaning: Contra Gentes hoc esse licitum, in alijs disputationibus dissimulandum, that it is onely lawful in disputations against the Gentiles or aduersaries, and in other discourses to be lef [...]: for almost all the books of the auncient, (except those who with Epicurus and his followers neuer learned them)’ Eruditionis doctrinae (que) plenissimi sunt, are stuffed full of secular learning. Wherefore he desireth him to admonish Calphurnius, Ne vescentium dentibus edentulus inuideat, & oculos caprarum talpa contemnat: That he enuic not them that can eate, because he himselfe wants teeth, nor contemne the eyes of goates, and them that can see well, because he himselfe is a Want. And this allusion of the captiue woman, he Tom. 3. Epist. ad Damas. & Epist. ad Pammach. oft citeth for this purpose, as do also some Hug [...] in Tit. 1. 12. & Kimedon [...]. lib. 2. cap. 3. de author. scrip. modernes. If thou seest (saith he in his Epistle vnto Pammach.) among the enemies a comely captiue woman, that is, secular learning, and art taken [Page 335] with her beautie, shaue her head, cut away illecebras crinium, ‘and the ornaments of words with her dead nailes, wash her in the sope of the Prophets, put off her garments wherein she was taken, and resting with her, say, Her left hand is vnder mine head, and her right hand doth embrace me: Et mul [...]os tibi foetus captiua dabit, ac de Moabitide efficictur Israelit [...]s, and this captiue shall beare thee many children, and of a Moabitish become an Israelitish woman.’ But that Father Lib. 13. in Ezec. 44. 22. on those words: ‘ The Priest shall take a widow for his wife, that is, the widow of a Priest, he speaketh by way of allegoricall allusion excellently to this purpose: The Priest is allowed to take not only a virgin of the house of Israel, saith he, who is brought vp in the house of God, in the law and the Prophets, that is, the wisedome of the Scripture, of which wife we read Pro. 4. 6. but the Priest must take a widow, who hath bene the wife of another Priest, namely, knowledge and learning, quam alius Dei cultor inuenerit, which another strange worshipper of God found out and first maried. Neque enim noua tantùm contenti debemus esse doctrina, sed & veterem excolere, & nostro iungere comitatui, si tamen sacro cultu fuerit erudita. Thus farre Saint Ierome for the vse of secular learning in the pulpit.’

14. S. Austine lib. 2. de doct. Christ. cap. 18. is as peremptory 14 Austine, in this point. ‘If prophane Writers, saith he, haue said any thing well, it is not to be refused for their superstition: for then shold we refuse to learne letters, because they say Mercury first found them; and flie iustice and vertue, because the heathens built temples to them, and worshipped them in stones which they shold haue caryed in their harts. Imo verò quisquis bonus verus (que) Christianus est, Domini esse intel [...]igat vbicunque inuenerit veritatem: Nay rather let euery one who is a good and true Christian know, that it belongs to his Lord, and is Gods, wheresoeuer he findeth truth. And chap. 40. of that booke, he is as learned as large in this point. Philosophi autem, &c. If the Philosophers, so called, especially the Platonickes haue by chance spoken any thing that is true and consonant to our faith, non solùm formidanda non sunt, sed ab eis tanquam iniustis possessoribus in nostrum vsum vendicanda: Not onely we should not be afraid to [Page 338] vse them, but we must bereaue them thereof, as vniust owners, and apply it to our owne vse. For as the Egyptians had not only idols and heauie burthens, which the people of Israell fled and detested, but vessels also and ornaments of gold, and siluer, and rayment, which that people going out of Egypt priuily chalenged to themselues for a better vse, not by their owne authority, but by Gods commaundement, the Egyptians ignorantly lending that which they knew not to vse aright. So all the learning of the Gentiles hath not only fained and superstitious figments and heauie burdens of needlesse labour, which each of vs, going out of the societie of heathens by Christs direction, must abhorre and detest, but also containeth liberall sciences more seruiceable to the truth, and some most profitable precepts of manners, and some things also true of the worship of the true God are found in them; which, as it were their gold and siluer, not which thēselues found out, but digged from certain mines of Gods prouidence, vniuersally infused into the minds of all men, and which they wickedly abused to idolatrie, a Christian being separated in mind from their wretched societie, debet ab eis auferre ad vsum iustum praedicandi Euangelij, he ought to take it from them for the right vse of preaching the Gospell. And he afterward numbreth the Christian Israelites that went out of Egypt laden with these spoiles. For what else (saith he) did many good faithfull men of our religion? Do we not see with how much gold, and siluer and rayment, Cyprian, that most sweet Doctor, and most blessed Martyr went laden out of Egypt? with how much Lactantius? with how much Victorinus, Optatus and Hilarie? To say nothing of them now aliue, with how much innumerable Greeke Writers? To all which the idolatrous Gentiles wold neuer haue lent their profitable knowledge and learning, especially in those times, when throwing off Christs yoke they persecuted Christians, if they had suspected it would haue bene conuerted to the vse of Gods true worship, whereby the vaine worship of their idols was extinguished: but they gaue their gold and siluer to Gods people going out of Egypt, not knowing how those things they gaue, might be restored to the seruice of Christ. For conclusion he fully resolues, Illud in Exod [...] [Page 337] factum, fine dubio figuratum est vt hoc praesignaret, that that wise policie of Israell in robbing the Egyptians, did vndoubtedly praefigure this our spoiling of the Gentiles.’ Thus farre Austine. And this is the iudgement of the auncient Fathers, those reuerend Bishops of Gods Church, constant Martyrs of Christ Iesus, profound Doctors of the Gospell, bright starres of all learning, and burning lampes of the sanctuarie, for the vse of secular learning in the pulpit. But (alas) why spend I my strength in vaine and for nought? Their answer is still this, Nos non curamus quid dicunt patres. Puritanes, or rather Pruritanes, haue those prurientes aures, itching eares, 2. Tim. 4. 3. and after their owne lusts haue got them an heape of teachers to whose verdit onely they stand or fall, vt illis religio sit, ab interpretationibus suorum praeceptorum vel minimùm deflectere, as Zanchius I said noted in this Church. They thinke, the Fathers haue eaten soure grapes, aetas parentum is peior quis, and therefore censure them in the words but not with the spirit of Iob. [...]2. [...]. Elihu: Great men are not alwaies wise, neither do aged alway vnderstand iudgement: therefore I say, Heare me, I will shew you mine opinion. Each nouice can now teach his seniors and Senators wisdome, and pronounce from Psal. 119. [...]9. Dauids lips but not his spirit, I haue more vnderstanding then all my teachers, I vnderstand more then the auncient: for my part I thought it best to relye on the Fathers iudgement, when Gods word and the analogie of faith is not repugnant, and thought stil with my selfe, Elihu his modest submission befitted greene heads, Iob. 32. 6. I said, I am young in yeares and ye are auncient: therefore I doubted, and was afraid to shew you mine opinion: for I said, The dayes shall speake, and the multitude of yeares shall teach wisedome. But sith in stead of the Fathers they haue children whom they make Princes in all lands, as I haue said, men of yesterday shall speake and shew their opinion.

15 Martine Bucer, enarrat▪ in Mat. 11. vlt. he also witnesseth Bucer. this truth: ‘For Prophesie in all ages among the heathen (saith he) both by dreames, by wonders, and by a certaine instinct and heauenly inspiration, it is good to reade Tullies bookes of Diuination. And he there addes the reason: for nothing [Page 338] is to be neglected which plainely appeareth to be the gift of God. And he that doubteth so many excellent bookes of prophane Writers, wherin such knowledge of heauenly things and workes of God are not the excellent gifts of God, without doubt he hath little regard of Gods prouidence, without whose singular blessing it could not come to passe, that these bookes preserued in so many ages, and through so many chaunces, should come to our hands.’ Againe, Enarrat. in Mat. 4. 18. on those words, They were fishers, he checketh them sharpely who vnder this pretence condemne learning and shew of Gods gifts in Diuinitie. ‘Let none (saith Bucer) vnder pretext of this text contemne them, vt sunt quidam, quia adeò cruditionem, ali [...] (que) Dei dona spernunt, vt ipsi interim sua inscitia ac ruditate plus fid [...]nt atque superbiant, quàm alij sua eruditione aut ingenij dexteritate: as there are some, who so malepartly despise learning and other gifts of God, that meane while they trust and take more pride in their ignorance and rudenesse, then other in their learning and dexteritie of wit. Thou shalt find also some at this day, who stiffely pretend this example of the Lord for a cloake of their slothfulnesse and idlenesse: and when they are reproued, for their idlenesse in handling the word, that they apply not the Scriptures, neglect to learn tongues, that better they may handle the word; they haue alwaies in their mouth: God called not many wise after the flesh. Whom we must answer: Neither called he many euill beasts and slow bellies, qui sanctam eruditionem adeò contemnunt, & operatione spiritus tanta oscitantia fidurt: Who so much contemne sanctified learning, and in their great idlenesse trust too much on the spirits ext [...]mporall suggestion.’ The summe of all is this, the gifts of God, learning, skill in the tongues, and painfulnesse in handling the Scripture, are to be sought after and highly esteemed. ‘Againe, many Plu [...]nt rursus [...]u. [...]die, &c. drones at this day thrust themselues into the ministerie, fitter for any thing else, who not onely that they may cloake their slouthfulnesse,’ but euen Spiritus titulo impi [...] venditent, palam è suggestu audent damnare & impurissimo e [...]e prosci [...]er [...]. impiously boast of the spirit, dare stoutly condemne and with a most impure mouth, raile on the studie of the tongs and diligent decking of the Scripture, openly in the pulpit.

Againe, Enarrat. in Mat. 13. 52. ‘Euery Scribe (saith he) [Page 339] taught to the kingdom of God, must bring old and new things not onely from the old and new Testament, but affatim qu [...]libet, any truth from any Writer:’ as the maister of the familie brings to his guests [...] all kind of meates and dainties, that they may want nothing: whose liberalitie he must follow, plenteously teaching all things, whereby the mind is sed and delighted. Againe, Explanat▪ in Psal. 1. 6. ‘Though God (saith he) for our soules hath giuen vs the Scriptures, yet for repressing of fleshly affections, for framing of our life to Gods glorie and good of others, multa alia praeclarè scripta impartijt, he hath giuen vs many other excellent writings. For all truth (as Austine truly writeth) is from the holy Ghost: wherefore, whatsoeuer, truth and goodnesse is any where commaunded, legis Dei nomine iure censebitur, it may lawfully be called the law of God: for what things soeuer any way pertaine to true godlinesse and sound righteousnesse, vniuersa quidem, at non singula, sacris literis explicata sunt, they are in generall laid downe, but not particularly explaned in the Scriptures. For the Gentiles therefore the Lord both before and after he made them partakers of the Scriptures, gaue many things of excellent and admirable wisedome to be written of Poets, Philosophers, Historians, and Law-makers, whereby he expounded that eternall and boundlesse force of his law, and called mankind to a good and godly life: Quare & ingrati Deo sunt & sibi ipsis salutaria monita inuident, &c. Wherefore they are both vnthankfull to God, and depriue themselues of wholesome admonitions, that disdaine to reade and gather out most things, as well of heathens as the holy Scriptures, while they may. For it was not without the speciall and notable blessing of God, that so many notable things, which haue so excellent meanes of making a good life, should both be written of Poets, Historians, and Philosophers, and also be preserued for vs. If any thing in the workes of mechanicall arts smell of a more excellent wit, Gods mercifull bounty, who gaue that wit, we iustly admire; and those things which of vertues of religion, of all good and right liuing most Philosophers and Poets by an vnimitable dexteritie and elegancie Immita [...] dexter [...]tate atque [...]. haue written, shall we not admire, kisse, and as Gods singular [Page 340] blessings highly to be reuerenced, embraced and accepted with both armes? Non faciemus quicunque Deum ritè veneramur, Christi vox est quicquid verum est, quicquid recti aliquid praecipit, eam vndecunque sonuerit exaudiamus atque sequamur: We will not do this wrong to the gifts of God, so many of vs as worship and feare God aright, it is Christs voice, whatsoeuer is truth, whatsoeuer commaundeth any right thing, by whomsoeuer he spake it, let vs heare and follow it. Therefore vnder the name of Gods law, both in place before all, will we first count the holy Scriptures, which containe the law, that is, absolute doctrine of God euery way perfect, which we grant to none other Writers: and in this also, without choice, will we adore and reuerence all things. The next place in our account shall the writings and monuments of them haue, who of purpose giue precepts of Christs religion and innocencie of life, although nothing of theirs, without iudgement and diligent collation with Gods commaundements, we will embrace. In the last place wil we not disdaine to reade and vse all kind of prophane Writers, when time and place shall require. For if Plinie said truly, that there is no booke so bad, out of which some fruite may not be gathered, and they bring no fruite, vnlesse they be the words of God: Certè Dei verba contempserit, qui vel Ethnicorum scripta in totum repudiet: Certainly he contemneth the words of God, who wholly refuseth the writings of the heathen.’ Thus Bucer. And let them looke to it, whether they despise not part of Gods lawe, and contemne his words, who disdaine to vse his truth in heathens, when they preach to his people.

I cannot yet leaue Bucer, he is so excellent in this point: for Enarrat. in Ioh. 4. 38. on that: Other men haue laboured, and ye are entred into their labours, he vnderstandeth by these former labourers, not onely the Prophets among the Iewes, but also the Philosophers among the Gentiles, who taught them good Per [...]es quos di cit la [...]crasse intelligo, quicunque doce [...]dis hom [...]nibus operam suam impenderunt, aequè Ethnicos, atque Iudees. life: For they wrote many bookes of religion, of duties, of the bounds of good things and euill, &c. which they had got of the Iewes, and so prepared the Gentiles for the Gospell, as the law was the Iewes schoolemaister vnto Christ. ‘But let it not offend any man, (saith he) that I thinke the labour of Philosophers [Page 341] furthered the Gospell, for all truth is of God, and certainly much truth is read in the writings of Philosophers and Poets: and how little soeuer it be which they deliuered of the truth, ad Deum certè animos hominum attraxerunt, eo (que) & Euangelio illos pr [...]pararunt: they drew without doubt mens mindes vnto God, and therefore prepared them for the Gospell. For he is the God not onely of the Iewes, but of the Gentiles also, in whose hearts he wrote the worke of his law, whence came those excellent doctrines of vertues, whereof we reade so many in their writings. Sed quid opus verbis? but what need many words?’ They who acknowledge not euen in Tully wonderfull knowledge of Solidae p [...]tatis, &c. God and sound pietie, without doubt he knoweth not what God is, and pietie. ‘I [...] it now therefore appeare, that by the labour of Philosophers, some knowledge of God and true righteousnesse was brought into the world, who will denie eorum laborem Euangelio seruijsse? that their labour was not seruiceable and helped the Gospell?’ Thus much Bucer.

16. Melancthon de leg [...]nat. is of the same mind, where hauing 16. Melancthon. largely shewed the law of nature to consent with the written law of God, he saith, ‘We should highly esteeme of the true exposition thereof, of demonstrations, and consonant sentences, whether in Philosophers or law-giuers, detesting the contrary.’ And that author de sac. concion. brandeth those who refuse them, It is wicked and Impium est, & [...]. impious so to contemne the studies of humane learning, as most do: ‘we should rather giue God thankes for that blessing, because the reading of Gentile writers helpeth vs to teach Gods word with greater Foeliciùs & clariùs. dexteritie and plainnesse.’ And for ornament of speech, diligenter venanda nobis sunt ea tum ex Oratoribus, tum ex Poeticis Latinis, ‘we must diligently seeke after those things as well in Orators and Latine Poets, Neminem igitur Theologum pudeat, &c. with whom all manner of right speaking is buried.’ Let no Diuine therefore be ashamed, sometime to carry in his hands, either some oration of Tully, or the Poetrie of Ʋirgil; ‘for he that will speake diligently, shall straight perceiue that there is farre more vse of such learning, then the common sort of Diuines of Quàm vulgus Theologorum nostri seculi intelligat. our age vnderstand.’ And though ( lib. de rat. discend. Theolog.) he forbid vs to confound Philosophie with Christs doctrine vnfitly, [Page 342] yet there wisheth he Diuines not to neglect Philosophie, because Ego tamen optarim Theologos no negligere Philosopinam. quia nonnulls vitupera [...]t alias artes, cùm non n [...]rint; qui si nossent, plura facerent. 17. Musculus. some haue dispraised other arts when they knew them not, who if they knew them, would esteeme them more highly.

17. Musculus (comment. in 1. Cor. 15. 32.) on Pauls citing of the Poet Menander saith no lesse. ‘Hence we are to learne (saith he) quàm conueniat ministro Christi, how fit and conuenient it is for the minister of Christ, that from whencesoeuer it be, he be furnished not with sacred onely, but also prophane writings, that he may apply himselfe to them, whom either he should mend, or edifie to true godlinesse.’ And though he dislike them that cite either Poets, Historians or Philosophers oft for no other cause but ostentation of learning; yet resolueth he, ‘ possunt in religionis causa Gentilium scripta citari, onely in controuersies? as now is the questions. No, in the cause of religion for confirming principles of our faith, for manners, either to commaund good, or reprooue that which is bad.’

18. Illyricus in Tit. 1. 12. on the Apostles allegation of that Poet 18. Illyricus. saith as much: ‘Hence it appeareth that it is lawfull sometime by occasiō to vse in Christiā doctrine sayings of the Gentils; but so, that they be not mistresses, but waiting-maides to the truth, nor be counted for oracles.’ And who euer desired the latter, or required more then the former? But Clau. alt. part. tract. 1. de rat. cognosc. script. he is more plaine & pregnant for the decisiō of this point in question. ‘ In populari tractatione &c. In popular sermons (saith he) a Preacher must bring many examples from scripture, and excellent sentences; punishments moreouer and rewards he proposeth, sometimes he heapeth similies from dayly actions, afterward he produceth sundry comprobations, and also firmamenta suasoria, any helpes to perswade; now and then from the arts, Nonnunquā quaedam argutè dicta à Philosophis aut alijs magni nominis hominibus veluti emblemata intermiscet: somtime mixeth he certaine wittie sayings of Philosophers and other learned men of great note as emblemes.’ Neither omitteth he those Quae orationem ill [...]strant, ac diuitem speciosantque readunt. things which garnish his sermon, and make it rich and beautiful. Lastly, he painfully heapeth vp all those things which he thinketh will moue their affection. ‘To be short, he omitteth nothing [Page 343] that hath any force to perswade. And examples of such preaching we see first in the Prophets, Christs and the Apostles popular sermons: secondly in the Homilies, that is, familiar sermons of Origen, Basil, Nazianzene, Chrysostome: and lastly in men of our times, as Luther and many like, in whose sermons many things are fitted to the learned, most things to the ignorāt, & omnia vniuersis, saith Illyricus.’

19. Peter Martyr in 1. Corint. 15. 33. witnesseth this truth. 19 Martyr. Non veretur Apostolus &c. the Apostle is not afraid to borrow Qum [...]am à qu [...] cunque [...]tut, a spiritu p [...]cio est. truth of the heathens, for of whomsoeuer it be spoken, it is from the holy Ghost. And when we take it out of their bookes, we rob not others of their owne, but claime our owne of these vniust possessors. Hence are we taught that the bookes of heathen men are not wholy to be refused, but truth which is read in them diligently to be heard, so that time for the scriptures be not spent in these writers.

20. Erasmus, as he was a mirrour of much learning, and conuersant 20. Era [...]. in the Fathers; so in his Scholia and notes on them often shewes he his iudgement, and indeed a iudgement against antipaters and enemies of learning. In his schole on Ieromes Epistle to Eustochium, he displayeth their selfe-pleasing conceit, Sibi placet quòd nihil attigerint bonorum authorum: nos pueri, &c. they please themselues that they neuer read any prophane author. When I was a boy (saith he) I hissed in a certaine booke the Qui praetext [...] religionis po [...] ores literas, quia [...]certunt insectantur. foolish superstition of these men, who vnder pretence of religiō condemne and declaime against good letters, because they haue not learned them. But in his second booke of a Preacher, he wisheth them (if they will turne their speaking into preaching) to vse Demosthenes and Tully for the force of speech, Aristotle for iudgement and knowledge, Plato for similies, Liuie for eloquence, Ʋirgil for descriptions, Tacitus for wit, Seneca for shaming of vice, and chiefly Plutarchs Morals, cuius libri digni sunt qui ad verbum ediscantur, whose bookes are worthy to be had without booke, whereout Basil and Chrysostome seeme to haue taken so many things. And to what end should a Preacher reade them, if he may not vse them as a Preacher?

21. Hyperius, whom I cited so oft, lib. 1. de rat. stud. Theol. cap. 4. 21. Hypar [...]. [Page 344] prouing this theame of that chapter, Quod artium scientia sit Theologo necessaria, addeth, that humane Philosophie is the gift of God, and that we need it to helpe the imbecilitie of our vnderstanding, and that by its helpe we may expound one to another the conceits of our mind, therefore is Philosophie and secular learning like an handmaid to Theologie, no otherwise then as Agar was allowed 2 Lib de Cherub. & [...]p▪ de congres. quae. erudit grat. to godly Abraham, but the right and soueraignetie of a mistrisse we giue to Theologie: which for Sarah (as a Philosopher compares it) we ought to acknowledge. Onely I say, let not Agar despise her mistris, because she brings foorth when Sarah is barren in bearing. And lib. 2. cap. 38. he proueth all the arts with their secular knowledge to be the hand-maides of Diuinitie to attend their Ladie Theologie. And therefore (me thinkes) no disgrace to the Kings daughter, when the virgins that be her fellowes beare her companie, and be brought into the Kings pallace, seeing wisedome sendeth out these her maides to call in guests to the heauenly banket, Prou. 4. as Thomas applies it. And he concludeth, that Diuines must t [...]sse Philosophers, chiefly Plato, Aristotle, Tully, à quo nimirum quae bene per hos sunt prodita ad nostrum vsum nostrae (que) religionis ornamentum, quoad [...]ius fieri queat conuertere assuescant. Siquidem laus erit non modica (vt scitè August.) spoliare Aegyptios vestibus, auro, argento, atque ad ornatum tabernaculi Domini ea conferre, quibus illi ad luxum & fastum nec non ad fana falsorum deorum fucanda indigne abusi sunt. Thus farre Hyperius.

22. Hemingius comment. in Tit. 1. 12. on Pauls citing of the 22. Hemingius. Poet, saith as much, if not more: ‘Here first it is to be noted (sath he) that their peruerse opinion is to be reprooued, who thinke it wickednesse to bring sentences from prophane writers in expounding the scripture. He saith not, in controuersie onely, but in opening and explaning the text. Secondly, saith he, we are admonished of the right vse of Ethnicke writers, to wit, that they serue and waite on the scripture as an handmaide on Tanq [...] a [...]c [...]lia sua R [...]g in [...]. her Q [...]eene.’ For as the Egyptians spoiles serued to adorne the tabernacle of God; so arts & true sayings of Philosophers ought to serue the Church of God. And for proofe hereof, he referreth vs to his comment on Col. 2. 8. where he pronounceth, perperā faciu [...]t qui hoc loco abutuntur, &c. ‘they do amisse who abuse [Page 345] this place to condemne all Philosophie, which in truth is the excellent gift of God. There is indeed but one soule-sauing doctrine brought from heauen, which containeth all the treasures of wisedome and wholesome knowledge. But as in times past the people of Israell for building of the tabernacle vsed the riches of Egypt: so let vs know, that all true Philosophie is to be vsed, though not as building, yet as seruiceable to the Church, as after in euery part and all arts he shewes it at large.’

23 Gualther homil. 5. in 1. Cor. 1. ‘Let none thinke (saith 23 Gualth [...]. he) that we condemne the studie of good arts and secular learning, or would haue all them cast out of the ecclesiasticall ministerie, quos [...]ruditio & eloquentiae vis commendant, whom secular learning and force of eloquence commendeth. For we know this is most required in the Ministers of the word, that they be endued with the skill of teaching, which to be much helped by the studie of arts, none but a mad man will denie. And we know he who at first sent Apostles, rude and ignorant of the arts, to preach the Gospell, afterward called moe out of the schooles of Rhetoricians and Philosophers, who bestowed excellent paines in propagating Christs kingdome, and defending the faith, as were Cyprian, Iustine Martyr, Lactantius, Austine, Ierome, and many other. And this we say, that God of himselfe needeth not our learning, doctrine and eloquence: but if he hath giuen these to any man, let him so vse them, that first place be giuen to the Gospell, and that all arts with their secular knowledge serue it.’

24 Aretius Problem. loc. 150. hauing defined, that the 24 Aretius. vse of all prophaue Writers is lawfull in Diuinitie, in next place he puts this very question in hand, Erudtio mundana num in Ministro Euangelij ferri debeat, and proues it at large.

What shall I say more? Euen Piscator obseruat. in Tit. 1. 12. 25 Piscator. (though he prescribe a meane for citing it in Sermons) from Paules example yet confesseth: Non dedecere Doctorem Ecclesiae aut illicitum esse, That it is not vnseemely or vnlawful for a Preacher sometime to cite out of prophane Authors, sentences quae ad propositum faciunt, if they be for his purpose: he saith not, in controuersie alone, but if they make for his purpose and matter [Page 346] in hand.

26 Zepperus lib. 2. cap. 6. de concion. in his question, Quomodo 26 Zepperus. & quatenus Ethnica produci queant, though he somewhat disallow it, si tamen Christianis & populo Dei, &c: If notwithstanding (saith he) the Preacher is sharpely and grieuously to exprobrate grosse ignorance, brutish stupiditie, ingratitude, impietie and malice to his people, he may alleage sometimes examples out of heathens, who haue written such things of God, of his knowledge, presence, workes, gouernment, the soules immortalitie, rewards of vertue, and tell them stories of bruite beasts, and heathen folke, to make Christians ashamed, as Ierome said to Paula, Erubesce Ethnicae comparatione superaris, melior est ancilla diaboli quàm mea. So a Preacher (saith he) vpbraiding couetous men, may shame them being Christians with the example of Crates the Thebane: exprobrate acception of persons and iniustice to Magistrates, by the example of Zaleucus, that by their example, (as the Apostle did the Iewes by the Gentiles Rom. 11.) we may trie if by any meanes we may prouoke them to follow these, and [...]aue some of them. This is the iudgement of all these auncient and late Writers, for the vse of secular learning in Sermons.

And as they allow this mistresse still maides to attend her, so 4 Proofe, the practise of all ecclesiasticall Writers. haue they not let her come abroade in their bookes without these handmaides to waite on her. Almost all the bookes of all the auncient, saith Epist. ad Rom. Ierome, not of controuersie alone, but others also are stuffed with secular learning of Philosophers, Poets and Historians, vt nescias quid in illis primùm admirari debeas, eruditionem seculi, an scientiam Scripturarum. Cyprian, Lactantius, Victorinus, Optatus, Hilarius and infinite many moe, are laden (saith Lib. 2. de doct. Christs. cap. 40. Austine) with this gold and siluer, and other spoiles of the Egyptians. Moses was learned in all knowledge of the Egyptians, Ioseph and Daniell in the knowledge of the Caldeans and Babylonians, Salomon in all naturall Philosophie, whereof he made so many bookes. The Greeke Diuines, as Iustine Martyr, Chrysostome, Epiphanius, Athanasius, Damascene, Clemens Alexandrinus, (as I shewed before) stuffed their Diuinitie exercises full of it: and the Latine teachers, Ierome, Austine, Lactantius, [Page 347] Cyprian, Hilarie, Ambrose, sometimes in exhortation, sometimes in consolation, though most often in disputation: Nec debet apud nos valere ignauorum hominum obtrectatio, saith Aretius, that because of their priuate opinion and spirit of singularitie we should neglect (like Aesops cocke) so many pearles lying hid in the heapes of Philosophie, and preferre a barly corne of our owne braine before that gemme of wisedome and truth. Chrysostome (whose apologie and practise hath bene vrged for this) how oft citeth he secular learning in his popular Sermons, when no controuersie was in hand? To go ouer his workes, Homil. de natiuit. Dom. he alleageth historie twise, Homil. 66. ad pop. Antioch. historie once, Homil. 9. in Mat. historie once, Homil. 34. in Mat. on these words: He that continueth to the end, &c. he produceth heathen examples, of Plato, Pythagoras, Stoicke Philosophers, Cynickes, Dion, Aristippus, Diogenes; and of Gentile Captains, as Themistocles, Pericles, & Xerxes, for illustration. Homil. 4. in Mat. historie once, Homil. 12. in Mat. historie once, Homil. 1. in Mat. historie twise: Serm. cont. concub. he bringeth the fable of Tantalus to the people: Homil. 4. de laud. Pauli, Plato, Pythagoras, Armenius, Socrates, and such Philosophers for exemplification. And Homil. 32. in 1. Cor. 12. he giues all Preachers this warrant: Ex suis multa Doctor affert, congruant modò Scripturae: A Preacher may bring many things of his owne, so that they agree with the Scripture. What shall I say more of his practise hereof, then Erasmus (who had read him better then we haue or can) witnesseth of his Sermons, Erasm. in vit. Chrysost. praefix. Chrysost. saying: Omnes humanas disciplinas cogit seruire Christianae pietati, sic admiscens, quasi vinum generosum aqua modica diluas. Nusquam est aquae vel color, vel sapor, sed tamen sentis vinum esse suauius: For 2. Mach. 15. 40. as it may somtime seeme lesse pleasant to drinke wine alone, and then againe water, and as wine tempered with water, is pleasant and delighteth the tast: so the setting out of the matter thus by secular learning, makes it relish better in our eares. Neither is this instar cauponum (as the 2. Cor. 4. Apostle calleth thē) like Vinteners or Victuallers to adulterate this wine, and mingle it with water, as the Lord himselfe complained of the Iewes, according to Ieromes translation, Caupones tui miscent vino aquam: [Page 348] for he taxeth them as Christ did the Pharisees, Mat. 15. for mingling mens precepts with Gods pure law in matters of faith and religion, and I will adde with Ierome on that place, Omnisque Doctor, &c. and euery teacher or writer either, that seeketh more to please then profite his hearers or readers, vinum aqua miscet, he mingleth yea turneth wine into water.

Lib. 3 de fid. cap. 1. Ambrose also being once checked (as it seemes) for vsing Poets in Diuinitie, apologizeth himselfe by the example of S. Paule, who learned it of the Prophets that haue oft relation to poeticall stories, as he sheweth, and therefore vseth Poets in his popular Sermons.

Luther Tom. 1. in his popular Sermons on the commaundements brings often Fathers, schoolemen, Lawyers, Poets, Historie, Philosophie, yea Aesops fables to his people when no controuersie was in hand. See but one Sermon for all, on the sixt precept he citeth Fathers, as Austine, Ierome, Bernard, long sentences with their names, yea whole verses out of Horace, Iuuenal, and Ouid, naming them thicke, when no question was controuersed, and oft produceth long Greeke sentences to his people which he doth not expound.

Iohn Hus also that blessed Martyr in his Sermons, (though indeed they were ad Clerum) vseth Fathers often with their names, and Serm. in Iaco. 2. he citeth diuerse Poets with their names, and produceth many verses together, when no controuersie was in hand.

Gualther in his large and many Homilies, which were his popular Sermons, bringeth verses out of Poets, examples out of stories, axiomes from Philosophers, and sentences from Fathers not a few, when no controuersie with Papists is in hand.

Bullinger as precise in the manner of teaching as might be, vseth in his Homilies to the people, both Greeke and Latine Fathers, old and new Historians, Geographers, Poets Greeke and Latine, Philosophers of all sorts, oft and in aboundance, when no controuersie is in hand.

Lauater in his Sermons to the people of Tigurie doth the like. See but Homil. 6. in Ios. one for all, where he brings Fathers, Historians, and Poets to illustrate and open a point. [Page 349] What shall I say more? The best and most famous Preachers of our Church haue done and yet do the like, euen brought examples of temperance, humilitie, iustice, patience, contentation, chastity, and all vertues, from heathē men, to prouoke Christians to follow them for shame.

And if neither places of Scripture, expounded by ancient and moderne writers, nor reasons can preuaile with men of reason, nor the authoritie of all Ecclesiasticall writers, nor their practise perswade Puritanes priuat spirit to do as they did; yet might (me thinkes) the practise of God himselfe perswade them, who cited the heathens constancie to prouoke the Iewes to perseuere, Ier. 2. 10. Go ye to the Iles of Chittim and behold; send vnto Kedar and take diligent heede, and see whether there be such things: hath any nation changed their gods as my people? So did the Prophets: Esai prouoked the vnthankfull Iewes to gratitude by the example of the Oxe and the Asse. Ieremie the secure Iewes to oportunitie by the examples of the Swallow, Turtle and Crane. Salomon the slouthfull to labour, by the example of the Emmet. Our Sauiour did the like, when he commended the Centurions faith, Math. 8. to taxe the perfidious and vnbeleeuing Iewes: by the Niniuites example he vrged the negligent Iewes to repentance. By the Lepers returne inuited he them to thankfulnesse: by that iourney of the Queene of the South: that reading of the Eunuch: that almes of Cornelius: and that hospitalititie of the widdow of Sarepta, laboured he to prouoke the Iewes for shame to follow them. And though some may obiect these were cited from the old Testament, yet alleaged he not in the new all the heathens, when he pricked forward his hearers with this spurre, Nonne & Ethnici hoc faciunt? Math. 5. His Apostle did the like, Rom. 2. 27. This is the practise of God himselfe and his Prophets, of Christ and his Apostles, of the auncient and recent homilists in their popular sermons, and (as he said) aut hoc satis testium est, aut nihil est. Now there is one obiection against all, which was put against me when I vrged this practise of all writers, and it was verbatim this, But M. Caluin vseth not humanitie in sermons. Wonder (deare Christian) and now marke if these be not the men whom Zanchius (as I said [Page 350] before) marked in this Church, Sunt plerique etiam inter nostros, quibus religio est ab interpretationibus suorum praeceptorū vel minimum deflectere, ita fit vt & ipsi sponte se priuent vera scripturae intelligentia, & dum suos praeceptores in omnibus & per omnia volunt tueri, turbas excitant in Ecclesia; Res est perspicua vel me tacente. And indeed if Caluin had worne cap with surplisse, and vsed humanitie in sermons, I thinke neither that controuersie about ceremonies, nor this about the manner of preaching against the auncient Fathers and late writers had bene maintained. Caluin was learned indeed, and a light of the Church: but when thus they pinne themselues to his sleeue, and do sacrifice vnto him as the men of Lystra would haue done to Saint Paul, saying, Gods are come downe to vs in the likenesse of men, they abuse him Acts 14. with his learning, and if he were now aliue, could teare his clothes hereat, and crie out with the Apostle, Men and brethren why do ye these things? we are men, subiect to like passions that ye be. But though Caluin as a Doctor, weekly reading & writing very much, as we see by his Tomes, could not as a Pastor preach so exactly, but of little meditation to his people: yet his iudgement is, that secular learning may lawfully be vsed in Sermons; for comment. in 1. Cor. 15. 33. he is peremptorie in this point, saying, Paulus vtitur testimonio Poetae Menandri, quemadmodum vndi (que) mutuari nobis licet, quicquid à Deo est profectum. Quum autem omnis veritas à Deo sit, non dubium quin Dominus in os posuerit etiam impijs quaecunque veram & salutarem doctrinam continent, sed huius argumenti tractationem peti malo ex oratione Basilij ad iuuenes. Saint Paul (saith Caluin) vseth the testimony of the Poet Menander, as in like manner it is lawfull for vs to borrow from any whatsoeuer came from God. And seeing all truth is from God, there is no doubt but the Lord put into the mouth euen of the wicked, whatsoeuer things containe true and wholesome doctrine. But the handling of this matter I would rather to be taken out of Basils oration to his nephewes. Who could haue said more matter in fewer words for the vse of secular learning in sermons? And least any should think he thought so but once, and afterward changed his opinion, he secondeth it againe, comment. in Tit. 1. 12. where speaking of Pauls citing Epimenides [Page 351] the Poet, he strongly concludeth, Colligimus ex hoc loco, Superstitiosos esse qui ex profanis scriptoribus nihil mutuari audent. Nam quum omnis veritas à Deo sit, si quid scitè & verè ab impijs dictum est, non debet repudiari, quia à Deo est profectū. Deinde quū omnia Dei sint, cur fas non esset in eius gloriam applicare quicquid in eum vsum aptè conferri potest? sed de hac re legatur Basilij oratio ad iuuenes. We gather from this place (saith Caluin) that they are superstitious who dare borow nothing of prophane writers. For seeing all truth is of God, if any thing be well and truly spoken of the wicked, it ought not to be refused because it came from God. Againe, seeing al things belong to God, why should it not be lawfull to vse and apply to his glorie whatsoeuer may fitly be bestowed to that vse? but for this point reade Basils oration to his nephewes. Caluins iudgement (we plainely see) is, that Preachers may cite any truth from all heathen authors though neuer so wicked. His reason is, because it came to them from God, who put into their mouth things containing true and wholesome doctrine. If true, then to be vsed in controuersie: if wholesome in exhortation. And for reproofe of our Puritanes, he calleth them superstitious men, that stand too much on points, who dare not vse it, nay that it ought not to be refused, sith it came from God, and belongeth vnto him, but must be vsed to his glorie. Wherefore (to conclude all) seeing the scripture forbids not secular learning in popular sermons, as in examination of their obiected places I haue shewed; seeing God himselfe preached it to the people for the knowledge of himselfe, Rom. 1. 19. seeing the knowledge thereof taught the people to do the things of the law, Rom. 2. 14. Seeing the Apostle forbids onely the vaine deceit of it to the people. Col. 2. 8. Seeing Saint Paul chargeth vs to trie all things in any author, and keepe that which is good, 1. Thess. 5. Seeing Preachers in things not forbidden must be all to all, to Iewes in the law as Iewes, to Gentiles without law as Gentiles, that they may winne the mo, & by al meanes saue some, 1. Cor. 9. Seeing they must deuide the word aright to their people, 2. Tim. 2. which without this knife they cannot do, but pull it asunder and teare it with their teeth; Seeing the heathens doctrine which is true, is taken out of the [Page 352] scriptures: sith truth remaineth stil truth wheresoeuer we find it. Seeing we thinke it fit to season our children and new vessels for their knowledge and good manners. Seeing for the vse of it, we study it many yeares, furnish our studies with profane authors, stay in the Vniuersities, and frequent libraries. Seeing lastly the auncient Fathers and precisest late-writers haue thought and iudged it lawfull, and much vsed it themselues when they preached to their people: at least, seeing Caluin thinks so, this might perswade thē, if they were not of a priuat spirit, that secular learning (yea much of it) is not only not vnlawful, but also necessary in popular sermons. Rob the Egyptians of this gold, siluer and raiment, borrow these iewels of the heathens, but make not a calfe thereof to worship and adore, and leaue the word of God. If there be any such as Sed dicam innum quod tamē verissimum esse comperi, esse permulcos sic prosanu addictos literu, vt ineruditū, vt infa [...]s, vt sordidum videatur vbicunque Christianae professionu vocabula viderent. Romuli, Ca [...]ill [...], Fabricij, Julij [...] delectantur ad Christi, ad Pauli, Bart [...] vocabula nauseant. Erasmus in vita Ierom. praefix. Ier [...]. Erasmus complaineth of, who delight more to heare the names of Poets thē Apostles, of Philosophers then Prophets in sermons, I tell them with Hugo, coment. in Tit. 1. 12. secular learning must ancillari Theologiae, non principari: errant qui sequuntur Philosophos, non Theologos; & magis innituntur vanitati quàm vtilitati. No, his word onely is the glasse, by looking whereinto we are transformed into his image, as by the spirit of the Lord, 2. Cor. 3. And therefore in spoiling these heathens, the Lord aduiseth vs as Iosua did the people in sacking of Iericho, Ios. 6. 19. The citie Iericho, that is, heathenisme shall be an execrable thing, both it and all idolatries that are therein vnto the Lord: onely Rahab the harlot, onely heathen learning & truth shal liue, she and all that are with her in the house, for she hid the messengers that we sent. Notwithstanding be ye ware of taking the execrable thing, least ye make your selues execrable. But all siluer and gold, and vessels of brasse, and iron therof shal be consecrate vnto the Lord, and shall come into the Lords treasury. And for the vse of it quoad gradum, let not the sauce be more then the meate, nor too much water mixt with your wine, that is cauponari verbum. No, no, as Declam. pop. [...]8. prac [...]p. Luther spake of too much citing of miracles and true legends in sermons: so neither would I that arts and heathen sayings sic depredicentur vt inde veniat vsus omittendi Euangelium. Sunt enim non principalis pars sermonis habendae, sed tantummodo interspergendae Euangelio, vbi ad propositum faciant, & non de integre [Page 353] sermone tractandae. If Melpomene be painted so bigge, that there is left no roome for the other Muses; or if strangers take vp all the Inne, that there is not place inough for Christ and his Apostles, I dislike both the painter and the host.

No, let Christ haue the highest place and best roome in thy sermon: and me thinkes he saith of it, as he once said of an Inne, Make ready an vpper chamber for me, for there it is where I wil sup with mine Apostles. The consideration wherof, as it moued me in this discourse to apologize the vse of secular learning in Sermons: so moued it me in this of Brotherly Reconcilement, to call on the hand-maide to waite (as I said) on her mistris.

FINIS.

Faults escaped, thus amended.

PAg. 6. lin. 26. reade cede. p. 11. l. 6. contumelia. p. 11. l. 28. hac. p. 19. l. 16. differunt. p. 27. l. 20. his. p. 28. l. 22. p. 46. l. 7. very. p. 32. l. 32. and p 34 l. 10. least. p. 35. l. 16. acescit. p 35. l. 21. dragons. p. 35. l. 36. imitemur. p. 39. l. 1. vers. 24. p. 41. l. 4. fibram. p. & l. ibid. serperet. pag. 42. l. 10. [...]. p. 51. l. 31. euen calme. p. 52. l. 34. dicentes p. 59. l. 25 that as. p. 59. l. 26. [...]. p. 59. l. 31. humorist. p. 62. l. 4. breach. p. 62. l. 23. his foe a soppe. p. 64 l. 34. tantos. l. ibid. tondente. p. 65. l. 20. occidente. p. 72. l. 24. nor onely. p. 74. l. 13. [...]. p. 74. l. 20. exhibite. p. 75 l. 22. them p 75. l. 35 him p. 77. l 17. are the food. p. 77. l. 19 do their effects. p. 78. l. 23. permissiue. p. 79. l. 5. excerpere. p. 81. l. 29. in your hands. p. 86 l. 16. not iudiciall. p. 88. l. 28. for this Isaac, p. 9 [...]. l. 18. circle. p. 108. l 31. whitenesse. p. 108. l 35. waxe. p. 111. l. 19. Iss [...]char. p. 49 marg. lit. o. collimando. p. 50. in * [...]. p. 84. marg. lit. a. ne confid. p. 127. l. 27. artetati. p. 124 l. 37 exterrita. p. 126. l. 25. make thee striue. p. 142. l. 23. though. p. 143. l. 13. [...]. p. 145. l. 16 abit. p. 208. l. 34. [...]. p. 223. l. 3. [...]. p. 239 l. 27 whifler. p. 252. l. 23 [...]. p. 289. l. 17. without professing. p. 290. l. 35. commendeth. p. 291. l. 29. exploratorem p. 296. l. 5. is my censure but the obseru. p. 313. l 33. vt [...]ijs. p. 278. marg. lit. z. concutere. p. 280. m [...]rg [...]lit g. Plausus. p. 320. l. 21. for p. 249 l. 16 vt ab audit. p. 236. l. 7. at aduenture. p. 249. l. 17. pateris. p. 232. l. 29. Caldeans. p. 243. l. 24. quam.

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