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 â—â— commandements and n Iames 2. royall law to blesse benefite and be beneuolent to our enemies Math. 5. 44. but walke also like him in o Psalme 119. 35 semitis in the pathes thereof which are the nearest and gainst way to heauen not as more wittily then wisely p Sâ—ellâ—â—narraâ— in Lâ—c. 3. 4. some distinguish his Euangelicall precepts and counsels for euen these q 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 r Exod. â—2 32. Moses willed it for the Hebrewes Å¿ Rom. 9. 3. Paul wished it for the Israelites t Ios 2 2. Rahab ventured it for the spies v Iudges 10. Iudith indangered it for Israel x 1. Kings 18. 4. Obadiah hazarded it for the Prophets y Esther 4. 16 Ester for the Iewes z 1. Sam. 19. cap. 20. 33 Ionathan for Dauid a 1 Sam. 17. Dauid for his countrey b 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 c Bern. ser 3 de pacificat Marâ—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 d Ser in Feria â—ebâ— pâ—â—os de pâ—ss Dâ—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 e Auiâ— Pet. Mart. in Rom. 1â— 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. 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 f Arâ—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 g Dâ—roth deâ—â— 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 h Aug. Prâ—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 i 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 k Hâ—rat Epist as an heathen well resembleth it Anger is like an head-strong horse which must not haue the reines lest he throw headloÌ„g 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 caâ—ena its mouth also like horse and mule without vnderstanding 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 l 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 m Exod. 32. 19 Moses waxed hot against Israel for their idolatrie against n Num. 16 15. Korah Dathan and Abiram for their conspiracie o 1. Sam. 19. 14 Elias against Israel for their Apostasie p 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
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 n 2. Tim. 3. 16. Scriptures vseâ— 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 o 1. Cor. 4 21. Apostles practise may warrant my doing who came to exhort p Rom 15. 14. obedient Romaines with the q Vers 30. spirit of meeknesse and came to the r Gal. 3. 1. foolish Galatians with a rod and prepared a rod for the fâ—â—les backe as the Wiseman speaketh His charge to Å¿ 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 t Act. 2. 3. clouen tongues may apologize me if with u Vers 37. 38. Peter I sing not of mercie alone but of iudgement also The x Heb. 4. 12. two eaged sword may defend me if I vse its double edge of y August lib. 20 de 〈◊〉 Dei cap. 21. in Apâ—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 z Chrysostem hoâ—ul 26. in Matth 10. off either the sinne or the sinner as it is also two edged because it a Aquin. in â—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 if with b Ier. â— 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 froÌ„ 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 c 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 d Lib. 2 dâ— 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 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 Sâ—â—nio in the e T 〈…〉 Adol â—â—â— 2. siâ—â— 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 f Plut. de frâ—◠〈◊〉 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 g 〈◊〉 in o 〈…〉 viâ—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 h Sâ—â—â—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 learnâ— 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 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
b Mat. 5. 47. saith Christ and if ye go no further what reward shall ye haue This is but imperfectae charitatis saith c 2. 2. Quaest 27 art 7. Thomas out of d 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 e Homil. 18. â—â— 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 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 f Li 5 exem c. 3. Sabellicus and g 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. Câ—nna Vespasian to Vitellius and Titus his son â—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 h 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 i Lib â— de hist anâ—mal cap. 43. Aelian doth relate And therefore when k Homer I â—ad lib. â— 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 Saint l Hexam l. â— c 4 Ambrose giues as great witnesse to mastiues and curs as we shall to our friends thus performe for when Fulâ—eâ— 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 n 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 o 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 p 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 their friends when men become vnreasonable And therefore when some q 〈◊〉 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 giueÌ„ theÌ„ by Gods donatioÌ„ 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
a serpent to discerne all things and see what is euill could subscribe on the night this Epigram to the inscription of the Consuls o 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 p Exod. 28. High Priest they carrie the inscription of Holinesse to the Lord and amitie to their brother yet vocabulum opere destruxerunt saith q 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 r Act. 17. Athenian altar we may iudge is written Vnto the vnknowne God of Mars and malice of enmitie and enuie Å¿ Sâ—â—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 bâ—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 t Pisâ— at schol in R 〈…〉 â— 29 noteth was not more delighted then they are with the things themselues which they signifie I wish these men whose heart is so 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 u 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 x 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 y Iam. 1. glasse of the word before their eyes which being a z 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 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 a Terent. 〈◊〉 act 1 scena 3. Comedie causeth it to putrifie and stinke in the nostrils of the Almightie to b Eccles 13. that last opening of all hearts and secret things To leaue these ambidexters Quiamant tanquam osuri as c Lâ—b de amiciâ— 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 d 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 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
â—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 i 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 nâ—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 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 â—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 l Sapâ—as dixi non ad verbum exponenâ—â—esse parabolas ne mulia sequatur absurda homil 48. in Mat. 13. non oportet cuÌ„â—tacuriosè in parabolis scrutars nec nimi â— in singulis verbu cura perangi sâ—d quum quid per parabolam intendie didicerimus ande vâ—â—litate colleeÌ„da nihil est vlterius anxio conatu iâ—â—â—stigaÌ„duÌ„ 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 m Greenb â—a 48 traâ—t minister speaketh but the Lord casts this euill seruant into hell for the debt of n Hug laâ—s in hâ—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 Vtinaem 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 I may assume with Saint o 1. Cor 6. 11. Paul Such are some of you and particularize with p 2. Sam. 12. Nathan to many one in particular Thou art the man who hope remâ—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 q 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 r 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 Å¿ Lib 15 Epist 95. Seneca not onely warring and iarring in their life but euen committing it to their children quasi haereditaria successiâ—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 t 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