their other wares into Egypt and to make their gaine x Lyra Tâ—st Aâ—ul â—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 y 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 z Gen. 37. â—â— stript him of his parti-coloured coate in recompence of that a Gen. 45. 2â— 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 â— Dauiâ— when Saul had bent his bow and made readie the arrowes within his quiuer to b Psal 1â— 2. shoote at this vpright in heart and sweet singer of Israell yea when this fouler c 1. Sam. 26. â—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 â—lie away and be at rest yet see when his mortal foe was deliuered into his hand in the cauâ— 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 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 d 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 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 e 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 f 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 g 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 h Ariâ—â— lib. 2. de anâ—â— 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 coÌ„preheÌ„d 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 i Psal earth hath he giuen to the children of men and k 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
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 l Ambr. lib. 2. de Caâ—â— Abel c. 10. Nam quomodo poterat suspectare parrâ—â—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 m 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 n Ambr. lib 2. de Caâ—â— 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 o Lib. 15 de â—iâ— Dâ— 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 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 p 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 q 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 r Ser. 1. de â—eâ—uâ— 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 Å¿ Lib 2. in Zâ—c cap. 7. Ierome and Saint t 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 u Cic lib. 1. Ossâ— 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 x AEsch â—rat cont â—â—sâ—ph Arist lib. â—â—hetor ad Theâ—â—ect vsed the name neighbour as our Sauiour doth here brother generally for all men And indeed seeing as y 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 z Prou. 6. Salomon sent the sluggard to the pismire as his schoole-maister to bring him to labour a Esâ— 1. Esau the vngratefull to the oxe and asse to learne
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 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 g Ferus lib. 2. in Math. 12. 45. Stella in Luc. 1â— 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. â—0 26. Wherefore as h 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 i 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 this gate that the King of glorie may enter in Let vs sweepe and garnish this house saith l Ser. 1â—5 de Tempâ—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 Vt tam beatus hospes nitido delectatus hospitio stabilem aâ— 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 m 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 n Vâ—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 Diâ—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 p Ser. 2. de paoâ— ad frat â—n eremâ— 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 q Ser. 9 ad frat in erâ—mâ— Father a triple reconcilement Verbo 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 * â—pso reconcâ—li 〈…〉 vocabulâ— one word of reconcilement saith r 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 Å¿ Oper. imper â—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 t 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 v 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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put on f 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 g â—erus 〈◊〉 in Ioh. 13. because by him renewed from that Pharisaicall tradition h 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 â—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 i 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 brâ—adth length heighth and depth of his loue Ephes 3. 18. himselfe meteth The onely Sonne of God there is the height was 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 l Ser. t. de Adâ—â— Dom. Bernard measureth the quantitie of his loue with the same dimensions what was the cause sayth that Father Vt maiesâ—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 m De dilig Dâ—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 n 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 o 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 p 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 q 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 of our flesh he might Câ—drus-like tast death for his people He then came vnto vs when like r 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 Å¿ 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 t 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 v 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
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 g 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 h 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 mâ—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 vulâ—us Pallas in amne suos saith the i 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 Qâ—ibusdam iratis profuit aspexisse speculum It hath mended some angry men to look themselues in a glasse as k 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 l Ouidabid Poet Vos 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 flesh with other impediments it seeme so great and monstrous Quid si nudus ostenderetur what if she were bare of these fig-leaues 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 m Dial. de â—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 volupâ—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 n 1. Corint â— â— 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 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 o 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 p Li. 8. cons c. 12 Austine that being prone in his youth as he q 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 wheÌ„ 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