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 p 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 q Fuâ—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 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 r 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 childreÌ„ 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 to their children the best legacie in their wil semblable to Å¿ 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 wheÌ„ 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 t 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 brethreÌ„ loue only bids other meÌ„ loue as brethreÌ„ 1. Pet. 3. For as v Câ—teâ—r â—â— as pro Rosâ— Aâ—er Solon the lawgiuer of Greece being asked why he made no law in Athens nor ordained any punishmeÌ„t against paricides answered wisely because he thought none could be so vnnatural as to kil his father froÌ„ whoÌ„ 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
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
yet taxeth x Râ—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 Act. 19. And sith indeed as Plato well obserued the commonwealth 5. Gouernourâ— of bodies pâ—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 y 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 z 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 a Maâ—h cap. â—â— de Principâ— Secretarie whose counsell by their practise sâ—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 b 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 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 mâ—chinari they will not dare to combine against him And to such Machiuelian politicians whose pot seetheth with the fire of their peoples factioÌ„ I may iustly imprecate with c 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 d 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 e 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 f Senec. lib 1. de Clem. cap. 19. without a sting or g Aâ—â—st lib. 5. de â—â—st aâ—â—â—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. 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 presâ—pibus arcâ—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 pâ—llere conantur ne seditiones in examine faciant as h Lib. â— d◠〈◊〉 a 〈…〉 cap. â—0 Aristotle noteth so they would cut off those that do disquâ—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 quà m vnitas saith i Tom 2 Epist 10â— Bernard k 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
mouth that displeased him wherefore well might he speake as he k 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 l 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 m 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 one 's no vnitie This of all other is argumentum maximi momenti the most inducing motiue saith a n 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 inheritance whereunto we are called Which seuen o 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 p 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 q Acts 17. 24. 28 beasts and r Verse 26. beastly men our brethren and our sisters but the ſ 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 t 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 v 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 x 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 quà m bonum behold how good it is when brethren dwell together in vnitie Psalme 133. For indeed as the eye saith Saint y 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 Quà m bonum quà m 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 z 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
he seemes to vse his Apostles x Areâ— 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 fratruâ—â— quoque gratia rara est their practise also is as rare as an heathen in his dayes could obserue For now y Lâ—beâ— 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 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 câ—tie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their contentions saith z 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 a 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 affectioÌ„ For the nearer as elswhere b Lib. 8. Ethi c. 9 he noteth is the cause of coniunctioÌ„ 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 c 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 heart-strings 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 d Lâ—b â— 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 Neuerthelesse brotherly loue as out of e 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 f Iudg â—â— follow the way of Caine g 1. Iohn â— 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 h Ferus in Gen. â— 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 i Lâ—b 2 de Caâ—â— Abel cap â— 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 k Châ—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 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