faith to faith Roman 1. 17. Which reuelation neuerthelesse whether it be meant from the faith of Preachers to the faith of their hearers as Å¿ Lib. de spirit lit cap. 11. Austine or from the faith of the Iew to faith of the Gentile as Ierome or from the faith of God promising to the faith of man beleeuing as Ambrose or from faith in the old to faith in the new Testament as Chrysostome or rather from faith imperfect to faith more perfect in degree with Musculus and Aretius I rather deeme surely it is not distinct in either but one in both them and vs which like t Macrob. Sat. lib. 1. Ianus being bifrons two-faced in the Iewes as it did in u Ioh. 8. 56. Abraham that saw Christs day looked forward to him that was to come and in vs Gentiles looketh backward vnto him who is alreadie gone as Peter witnessed of vs both when he spake of this bifrons fides Act. 15. 11. We beleeue to be saued through the grace of Christ euen as they For he hath put no difference betweene vs and them after that by faith he had purified their hearts Which last exposition of our latest expounders as it suteth with the limmes of the text so is it semblable to like phrase of Scripture where the godly are said to grow froÌ„ strength to strength Psal 84. and to be changed from glorie to glory by the spirit of the Lord 2. Cor. 3. 18. and here from faith to faith Ro. 1. 17. froÌ„ a x Mat. 6. 30. litle faith to a y Mat. 15. 28. great faith as he prayed in the z Mat. 9. 24 Gospell Lord I beleeue helpe my vnbeleefe or as the a Luk. 17. 5. Apostles Increase our faith For howsoeuer the Apostle saith b Strom. lib 5. in princip Clemens Alexandrinus seeme to import a double faith in this place yet he purporteth but one quae per augmentuÌ„ ad perfectionem contendat a musterd seed of faith planted by Paule which watered by Apollo may grow vp to a great tree in whose branches the graces of heauen may build their nests as he seemes to allude Thus then haue we all whether Iewes or Gentiles bond or free rich or poore one faith one I say though not in euery subiect wherein it dwelleth yet one in the obiect on which it worketh the free grace of God in Christ Iesus who was yesterday c Caluian Heb. 13. 8 aly vnder the Law and is to day in the Gospell the same Iesus and Sauiour for euer Heb. 13. How should we not then all agree in one light of truth being 1. Vse so manie beames shining from this one Sunne of righteousnesse How should we not all beare one fruit of the spirit being so many branches ingrafted in this one vine and roote of Iesse How should we not all relish alike each to other being so manie brookes deriued from this one fountaine of grace How should we not all consent in one sense and iudgement being so manie nerues proceeding from this one head of wisdome How should we not all be of one affection being so manie arteries springing from this one heart of loue How should we not all be of one mind being so many veines drawing our nourishmeÌ„t from this one liuer of life How should we not all be of one accord in Christ Iesus being so manie lines drawne from this one center of grace How should we not lastly square and proportion all our soules and bodies each to other being so many liuing stones coupled and built together on this corner stone and foundation Christ Iesus the author finisher of this one faith O what sympathie in our bodies and vnity in our soules should it make that these desperate compatients are healed by this one Phisition O what symphonie of tongues and free affection should it cause that forlorn captiues we are freed al together by this one redemption O what vnitie of spirit and coniunction of minde bred it in the children of Israel that this one Sauiour made them all d Exod. 15. 1. one miraculous way into the holy land through the red sea wherin he drowned their enemies And what vnion of minde should it cause in vs true Israel that he hath e Heb. 10 19. 10 made vs all enter into the holy place by one new and liuing way eueÌ„ his bloud in the red sea whereof he hath drowned all our foes the fiends of hell As we all then blessed brethren go this one way thorough truth vnto life so let vs not fall out by the way through any error in this life we haue all one faith and grace of God in Christ Iesus the one and onely meanes of our saluation Which one faith seeing our aduersaries of the Romish sinagogue 2. Vse rent in sunder by their idolatrous superstitions how can we be but vnequally yoked with those infidels What fraternitie and fellowship can the righteousnesse of Christ haue with the vnrighteousnesse of Antichrist What communion or common vnion can light haue with darknesse What concord Christ with Belial What part the beleeuer aright with the infidell what agreement the temple of God with diuels saith S. Paul 2. Cor. 6. 16. For though f Lib. 4. princip sâ—d cap. 10. Stapleton slaunder our Church with renting this one faith yet sith the foundation of their faith is not the rock alone wheron we build but that other of sand 1. Cor. 3. as hath bin in * By D. K. throughout his conference conference learnedly shewed if their religion be superstition and their Christian profession Antichristianisme which hath bene as solidly and substantially * By D. D. and D Ao in their Tracts of Antichrist proued without doubt we haue rightly come out from among them and separated our selues iustly as g Tract de Eccl. cap. 10. per totuÌ„ Philip Mornay hath sufficiently demonstrated For seeing this one faith and onely meanes of life they refuse at his hands who freely offereth them all-sufficiency and answer wickedly what h 2. Sam. 24. Dauid did well Not so but I will buy it of thee at a price seeing they count Christs robe of righteousnes not large enough to couer their nakednesse of sinne but patch too a peece of new cloth as if this old were out worne seeing they botch to it the i Esa 64. 6. menstruous and filthie clouts of their owne righteousnesse which like the k 2. Sam. 10. 4. 5. curtald garments of Dauids seruants cannot hide their shame but do indeed defile them as l Iob. 9. 31. Iob confessed Mine owne garments defile me and had more need to be washed themselues in the bloud of the Lambe then be able to wipe away their scarlet sins truly if they will be our brethren in this one faith they must know that when they came to buy food of life at our m Gen. 42. 25. Ioseph with
of men and deride their ridiculous customes which is not my wont let me craue pardon for my want If in hate and heate against the spirit of singularitie and scisme and to auert the readers therefro being prouoked I haue called some deceiuers of minds Puritans or Pruritans beare with this zeale also Ipsa enim necessitas aduersus huius certaminis doctrinas instans talem nobis sudorem efficit vt lectores auertantur as saith Epiphanius in not vnlike case I did it because sinful scisme is impudent and hauing a whores forehead will not be ashamed till we spit in her face In which respect as I cannot hope for better acceptance of my widowes mite then did x Prooem in lib. 2. commeÌ„t in Oscam Alij quasi parua contemnunt quicquid dixerimus coÌ„trectare despiciâ—it Alij odio nominis nostri non res sed personas consideraÌ„â— magisque aliorum silentium quà m nostrum studium probant Sunt quae audacter nos facere asserant c. Quidam in eo se disertos arbitrantur doctos si alieno operi detrahant c. Ierome of his much cast into the treasurie Some will despise it as a thing of no value and whatsoeuer we write disdaine to reade it Others in hatred of our name consider the person not the thing more commend others silence then our indeuor some count vs bold for handling a matter neuer written of before some thinke themselues skilfull and learned if they can detract from other mens labours non quid ipsi possint sed quid nos non posâ—umus dijudicent so may I iustly wish with Lucilius that neither the best nor worst learned might be my readers because they vnderstand nothing at all and these more then perchance I do meane y Cicer. lib. 2. de Orat. Perseum non curo legere Laelium volo Perseus is too learned honest and not vnlearned Laelius I wish for my Reader And now thee I intreate good Christian if thou hast not written suspend thy censure till thou know what it is to write and be buried in a dead letter of lesse delight and perswasion if thou hast written yet suspend thy iudgement till thou meet with a matter wherein thou hast euery man and yet none for thy helpe It is an easie matter to chaunge an Author è Graeco in Latinum from his Athenian cloke into a Romaine gowne A more easie matter like Chrysippus to take Euripides his Medea and concealing his name make it our owne Tragedie as some do I speake not this to taxe others or commend my selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the brag of a proud Painter that thought be farre from my heart onely I tell Momus Carpere vel noli nostra vel ede tua If I haue done well Martial Epigr. and as the storie required it is the thing that I desired let God haue the praise thee the profite and me the paines But if I haue spoken slenderly and barely as thou shalt perceiue it is that I could The God of peace enlighten thine vnderstanding and sanctifie thee throughout that after thou hast enioyed the peace of conscience thou mayst possesse that eternall peace of God in the heauens Amen Thine in the Lord Egeon Askew BROTHERLY RECONCILEMENT MATH 5. 24. Go thy way first be reconciled to thy Brother THose a Mat. 23. 13. Porters of the kingdome who had taken away the Key of knowledge Luke 11. did with their forged glosse that b Bulling conc 39 in Apoc 9. 1. Doctrina adulterata est clauis adulterina false key so wrest the locke and sence of the Law that sooner they could enter those c Deuter. 29. 29. secreta Iehouae the priuie chamber of Gods secret counsell then open these reuelata the presence-chamber of his reuealed will For whereas Law was not only d Rom. 7. 12. holy to bind the hand from the action of bloodshed Leuit. 19. 18. but e Vers 14. spirituall also to bridle the hart from the affection of hatred vers 17. the Scribes and expounders of the Law whose f Ier. 8. 8. pen it seemes taught falshood by tradition misconstruing the turbulent passions of anger malice and enuie as g Bellar. lib 1. da statu pâ—ccat c. 3. 9. 12. Papists now do to be but h Chrysost Homil 11. op imp in Math. 5. sic glossord Caluin muscul Chem. Aret. Bez. Pisc Ferus Quill in Mat. 5. expon least matters of the law Mat. 5. 19. 20. restrained by their glosse the sixt precept Thou shalt not kill to the outward act of murder vers 21. and openly professed out of not i Math 23. 2. Moses chaire but their stoole of k Psalme 94. 20. wickednesse whereon they imagined mischiefe for a law yea publikely proclaimed as if not l 2. Corint 3. 15. their heart alone but m Acts 28. 27. eyes too in reading of n Leu. 19. 17. 18. Thou shalt not hate thy brother in thy heart nor remember iniuries Moses had bene couered with a veile that this outward action of killing onely and not these inward motions of the mind were forbidden in this commandement as o Nic. Lyra in Exod. 20. 17. Mat. 5. â—â— Lyra a Iew by ofspring out of their owne p Joseph Antiq. Jud. lib. 12. cap. 13. Antiquarian wel obserues Thus these text-corrupting glosers staying their superficiall knowledge in the vtter court and dead letter of this precept nor once entring into the spirit and holiest of all measured murder but with the span of a bloody hand and mete out homicide with the a Esay 58. 4. stroke of the fist of wickednesse Thus like theâ—â— b Esay 8. 17. fathers they 〈◊〉 〈◊〉 the 〈…〉 ng to the dead and Mez 〈…〉 like 〈◊〉 the liuing spirit of this precept to the dead letter of the law they stifled the life therof with the dead caracter they murdred its soule with the killing letter and made the commandement of God of no authoritie by their glossing tradition Wherefore our Lord thinking it now time to put to his hand seeing they had destroyed his law purgeth it from their glosses as he did the c Mat. 21. 12. Temple of the buyers and sellers and opening with his Key of knowledge the meaning of his Fathers will quickneth the dead letter of this precept with the spirit of truth who laying his axe not onely to the hands and branches of the tree but euen to the heart the roote of bitternesse both chaines vp thereby an Herodian d Luk. 13. 31. 32. foxe from violence or blood and in him also takes the e Cant. 2. 15. vid Iun. Fen. little foxes anger hatred and malice which lurking in the denne of his heart would eftsoones destroy the vine and like f Iudg. 15. 4. 5. Sampsons foxes set all on fire proclaiming with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from heauen that euen
r 1. Cor. 10. 21 cup of diuels to be partakers of the Lords table and the table of diuels yet should we at last consider what is set before vs the body and bloud of this Lord which like the Å¿ 2. Sam. 6. 6. arke must not be touched with vnprepared hands For seeing this supper is like that feast of reconcilement Leuit. 23. 27. and a feast of charitie surely we shold first be reconciled and examine our selues therein before we eate of this bread and drinke of this cup. Yea sith as we eate of one loafe made of many grains and drinke of one wine of many grapes so we that are many are one bread and one bloud because we are al partakers of one bread and one cup 1. Cor. 10. 17. doubtlesse this communion of bread and wine should cause a common vnion of body and spirit that we be all of one mouth and one mind We t Salust coniurat Catalin Florus lib. 4 ca. 1 reade of Cataline that to make his conspirators of one wicked will and affection he caused them all to drinke each to other goblets of wine mixed with mans bloud that consanguinitie of one cup which nature had not giuen might vnite their affections And seeing contrariwise our Sauiour to make his followers of one mind and of one accord in the Lord hath made them drinke of one cup of wine mystically mixed with no other but his owne bloud saying u Mat. 26 27. Bibite ex hoc omnes drinke ye al of this this is my bloud of the new testament surely this cup of blessing wherby we are made drinke into one spirit 1. Cor. 12. shold more combine the hearts of Christians then their cup of deadly wine did the hands of those conspirators But if not the communion of his bloud which we come all to participate can fore-vnite vs yet seeing this new wine of the maister of the feast who in this bloud of the grape giues vs the grape of his bloud to drinke and keepes the good wine till last must not be put into old vessels Mat. 9. 17. into vncleansed bodies saith x Serm. 11. in Psal 118. lit 11. vers 3. Ambrose y 1. Thes 4. 4. let euery man know how to possesse his vessell in holines and honour in charitie and loue that no man oppresse or defraud his brother in any matter but z 2 Tim. 1. 21. first purge himselfe from the rust of malice and canker of enuie that he may be a vessell not of wood or earth but of gold and of siluer a vessell vnto honour sanctified and cleansed meete and prepared for the bloud of the Lord. Let vs take this cup of his bloud with pure hands without wrath and not with hands full of bloud Let vs put this new wine into new vessels that so both may be preserued Let no man dare to put it into old vessels ne corpus scindatur gratia fundatur saith a Loco supracit Ambrose lest the vessel of his body breake yea perish and the wine of his grace be spilt Experience may teach thee sincerum est nisi vas quodcunque infundis arescit That vnlesse be scoured from rust and made cleane whatsoeuer thou powrest in doth waxe soure and tasteth of the caske and let truth perswade thee that if thou powrest this wine into a rustie stomacke and cankred mind it will turne to vineger and be bitter in thy belly as the gall of Aspes and the poison of Dagons If thou vsest but a little of this wine with a stomacke to thy brother and in such often infirmities of thy soule it will proue like b Deut. 32. 32. 33. the vine of Sodome and Gomorrha as the grapes of gall and the clusters thereof bitter to set thy teeth on edge Wherefore lay apart all filthinesse and superfluitie of maliciousnesse and receiue with meeknesse the word the essentiall word to be grafted in you which is able to saue your soules And if there be any of the generation of vipers vnder whose tongue is the poyson of Aspes and in his heart the gall of Dragons let him first cast vp his malice lest he poyson this drinke to his owne destruction let him imitate the serpent saith c Tom. 3. lib. 1. haeres 37. Epiphanius and d Tom. 1. de modo benè viuend ser 28. de commun Bernard which when she comes to drinke of the riuer Non accipit secum venenum sed in latibulo relinquit brings not her poison with her but leaues it behind her in her hole lest infecting her drinke she interfect her selfe Proinde ipsi hoc miremur saith Epiphanius let vs also in this be wise as serpents vt quando ad sacram Ecclesiam aut ad preces aut ad mysteria venerimus malitiam inimicitiam in cogitationibus nostris ne feramus That when we come to the Sermon or to prayers or to receiue these mysteries of bread and wine we bring not our malice and hatred in our breasts Let vs examine our loue and cast vp our malice before we drinke of this cuppe lest by vnworthie receiuing we poison the wine and drinke our owne damnation For as the corporall meate and drinke saith a Chrysostom â—om 3. homil de prodit Juda. Father if it find a stomacke opplet aduersis humoribus with raw and indigested humors hindreth more the concoction of those crudities and hurteth both their digestions so this spirituall repast of bread and wine if it find a mind fraught with hatred and malice it will more hinder the health of his soule and hasten the death of his body Witnesse those factious and malitious Corinths who did eate this supper with an humerous stomacke toward their brethren and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Paul For this very cause many are weake and sicke among you and many sleepe in their graues 1. Cor. 11. 30. Wherefore before thou comest to this fountaine that is to the communion of the bodie and bloud of Christ imitate the serpent saith Bernard and cast vp thy poison that is thy hatred thy anger thy malice thy enuie thy euill will and thy hurtfull thoughts from thy heart lest thou come to eate and drinke thy damnation Onely let vs be rather innocent as doues then wise as serpents to resume our former poison lest if once hauing escaped from this filthinesse of the world we be yet entangled therein againe and ouercome the latter end with vs be worse then the beginning 2. Pet. 2. Wherein it is to be feared that as f Plus reip geneâ—d pracept Themistocles and Aristides so often as they went Ambassadours or to leade an armie together Inimicitiam in finibus patriae deposuerunt reuersique domum cam resumpserunt Laid downe their mutuall hatred in the borders of the countrie and left their enmitie behind them til they came home and then resumed their old grudge againe so many when they go with their
brother to the supper of the Lord leaue their malice and hatred at home or perchance at the Churches doore and when they come out with the serpent resume their poison againe with the dogge returne to their 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
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
sweetly of peace then they bent their bow and made readie their arrowes within the quiuer to shoote at this vpright in heart When he spake to them of peace they prepared themselues vnto battell Psal 120. 7. Ieremy when he preached conuersion and prayed for their rebellions these bow-men of Belial bent vp their bow and shot out their arrowes euen bitter words Come and let vs imagine soâ— deuice against Ieremie come and let vs smite him with the tongue and let vs not giue heedâ— to any of his words Ier. 18. 18. Stephen when he preached peace to the stif-necked Iewes they had bent and drawne it so farre that they brake their bow their hearts * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acâ— 1. 54. burst for anger saith By dogges S. Luke and they could not shoote an arrow of bitter words but gâ—ashed at him with their teeth and threw bow quiuer and all at this bird they ranne vpon him all at once Thus the bird while she singeth of peace is smitten by these archers which then prepare themselues to battell Sometime the holy Ghost compareth them to dogs Psal 22 16. Many dogs are come about me saith Dauid Who are these dogs saith Austine but they qui canine more latrant nihil illis fit lâ—trant who had nought done to them and yet barke at their brother Quid fecit cani transiens via◠〈◊〉 tamen tatrat what hurt did he the dogge which did but go on his way and yet he barkes at the passenger It may seeme indeed an vncouth name for them and they will aske me as did Hazael 2. King 8. Am I a dogge that I should do this thing howbeit seeing with x 2. Sam. 16. Shimei they barke at a Dauid and with that Cinicke snarle at euery man they may be tearmed with the one conuiciorum câ—nâ—s and with the other be called a dead dogge For as we y Plin. noc hist lib. y cap. 2. reade of some monsters in Scythia which though they haue mans feature beneath yet hauing canina capita heads like dogs whose speech is no other but barking may truly be tearmed dogges So we reade in the Psalmes that although Dauids reuilers were men in shape that could talke Psal 59. 7. yet he saith they barked like dogs vers 6. And thus indeed they grin like a dogge as did z Psal 52. Doeg against Dauid Like the dogge they * Cauina litera iram indicat I at their brethren with that snarler in the a Terent. Adel. Act. 2. Seâ— 1. Comedie Vah quibus illum lacerarem modis Sublimem medium arripereâ— capite primum in terram statuerem Adolescenti ipsi eriperem oculos post hac praecipitem darem Caeteros ruerem agerem raperem tunderem prosternerem Thus they who dare not imbrue their hands for law and statute binds them yet die their tongues for they are their owne and who is Lord ouer them in the bloud of their brethren I wish that as these dumbe dogs cannot barke against the wolfe Esa 56. so they could not snarle at the sheepe neither Sometime the holy Ghost likeneth them to the raging sea 3. By the raging sea Esa 57. 20. which cannot rest whose waters cast vp mire and dirt They should be indeed aequor euen a calme as naturally is the sea but when anger as b Lib. de ira Deâ— cap. 5. Lactantius noteth falleth vpon their minds like that boisterous wind in the first of Ionah it causeth a mightie tempest it raiseth the waues and altereth the whole state of these men the eyes they waxe fierce the mouth it trembleth the tongue it faltereth the teeth they gnash and like that sea which wrought and was troublous neither could be calmed by any prayer till Ionas was cast out More implacably in this raging then that that if Ionas were cast out of the shippe to the mercie of these raging waues If one with Ruff. Eccles hist Iob. 2. cap. 9. Nâ—zianzene who because at Constantinople he laboured more aboundantly then they all gloâ—â—am subsequnta est inuidia was enuied for his paines and vrged by proscriptions to giâ—e ouer his place If for my sake saith he this tempest is vpon you take me and cast me into the sea so shall it be calme â—â—to you If he were cast out into the sea it wold not cease from her raging but her waters would cast vp mire and dirt and these raging waues of the sea the d Iud. 13. Apostle there baptiseth them with that name would still fome out their owne shame For as one waue thrusts away his fellow vndâque expellitur vnda and castâ— his mire and dirt vpon the next so these would spâ—e their fome one vpon another if they wanted a rocke whereon to beate and disgorge it And therefore as Plutarch in his booke De capienda ex inimicis vtilitate aduiseth such raging waters to keep still some enemies on whom they may disgorge their cholericke affections lest for want of other vessels they cast vpon their friends So politickly wise was his counsell who like e Plutarch de capiend ex iniâ—â—c vtilit reip gerend pracept AElian var. hist lib. 14. cap 25. Onomademus in the sedition at Chios aduised his fellowes of the stronger part that they should not expell all their aduersaries of the other faction alioqui periculum feret ne omnibus amicis sublatis cum amicis ipsis extiturae essent controuersiae Else I feare saith he if we haue no enemies to wreake on we wreake one vpon another and fall out by the eares among our selues O that these raging waues would remember how much they mire themselues while they cast vp their dirt vpon another For though the sea raging in a tempest casteth vp mire and dirt yet here iâ— the difference saith f Diâ—l de ira â—ohib Plutarch Mare tunc purgatur the sea is then purged of her froth which is spâ—ma maris the fome and scumme the spuing and spittle of the sea but the heart when it raging with wrath casteth her stomacke of dirtie speeches â—â— dicentis primum conspurcant saith he False testimonies slaunders reuiling and backbiting these coming out of the hart within through the mouth first defile a man Mark 7. 23. and fome out first their owne shame Iud. 13. Thus in my triple description these archers bolt out their arrowes at their brethrens name thus the tongue of these dogs is red through the same thus these raging waues fome out their owne shame Whose proscription that I may in briefe proclaime let me 2 their prâ—scription shew these archers Gods arrow of vengeance stemd with iudgment and feathered with swift destruction God shall suddenly shoote at them with a swift arrow saith Dauid that they shall be wounded Psal 64. 7. Their sword shall go through their owne heart their bow shall be broken and their arrowes shal be rooted out These dogs that
frequensque via est per amici fallere nomeÌ„ and he gaue his censure of such cosining Tuta frequensque licet sit via crimen habet A safe and common way it is by friendship to deceaue But safe and coÌ„mon though it be its knauery by your leaue And as it was then euen so is it now in these perilous times wherein as the g 2. Esdr 5. 10. Scribe speaketh vnrighteousnesse and voluptuousnesse haue gotten the vpper hand vpon earth wherein the land shall be barren from faith as he prophesied and iniquitie shall be increased more then thou hast seene or hast heard in time past that all friends shall fight one against another when wit shal hide it selfe and vnderstanding depart into his priuie chamber Our Sauiour foretold the like cause of not vnlike effect Math. 24. Because saith he iniquitie shall be increased the loue of many shall be cold because of a flood of iniquitie as h Calui in hunc locum one expounds it where men are frozen in their dregs the loue of many shall be cold or frozen as i Enarr in hunc locum Bucer doth interprete it For as an inundation of much water freezeth in those regions from which the Sunne is fare remote so a flood of iniquitie in those parts from which the Sunne of righteousnesse is farre distant hath made such a frost of charitie that frater infidelis to vse the words of Hugo fratrem fidelem one brother betrayeth another as our Sauiour prophesied Math. 24. 10. and breaketh the knot of friendship EtiaÌ„ cum familiarissimis euen with their dearest friends and familiars as Theophylact a most ancient Archbishop nearest the Apostles times on these words obserueth And if Iudas brought vp in Christs bosom if the worme bred in virenti ligno in the greene timber did thus fret and consume that tree of righteousnes quid fiet in arido as himself reasoneth what will this worme do in drie wood Luke 23. 31. If the head drinke deepe of this wormewood from the hands of his owne who gaue him gall in his meate and vineger in his drinke what may the members of his bodie expect but to pledge their head in receiuing that potion into themselues If these Bees of his owne hiue brought our head hony in theis mouthes and a sting in their taile to wound it vnto death what might Dauid looke for but that they come about him also like bees to giue good words with their mouth but curse with their hearts Psal 62. 4. What might k 2. Sam. 20. 9 Amasa looke for from lip-louing Ioab but mel more verba lactis honie in the mouth or buttered words as the Psalmist speaketh Art thou in health my brother And felin corde fraudem in factis an heart full of gall and bitternesse and an hand full of blood Thus speake they friendly to their neighbours when mischiefe is in their hearts Psalme 28. 3. Art thou in health my brother It is the voice of Ioab when he meant to be his butcher But Amasa might haue answered this dissembler as the sicke Hen in the fable replied to the Cat asking how she did Bene si tu discedas better I thanke you if ye would go farther from me Such a visiting Cat was he who came to see Dauid Psalme 41. 6. If he come to see me he speaketh lies he heapeth vp iniquitie in his heart and when he commeth forth he telleth it When shall he die and his name perish now that he lieth let him rise vp no more Thus one thing floteth in their mouth saith a l Ierom coment in Math. â— Father and another thing is diued deepe in their heart Et venenum animi linguae mella tegunt like cunning Phisitians that should poison they couer the poison of their heart with sugred words that more easily we may receiue their bitter potion and drinke their cup of deadly wine VVith Iudas they kisse their brethren but osculo oris non charitatis saith Austine with the kisse of Iudas not of Iesus of their mouth not their mind Oris attactu non mentis affectu coniunctione labiorum non commixtione spirituum they draw neare their brethren with their lips but their heart that heart is farre from them m Hom. 15. in Ephesâ— in iliud cum omni mâ—litia Chrysostome compares them to the worst kind of dogs which barke not at passengers nor make shew of any rancor as other common curres do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but fawne vpon them and shew an outward face of gentlenesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but comming behind them in priuate and taking them at aduantage when they see not nor perceiue priuily they snatch them by the heeles And he there giues his censure of such fawning spaniels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these fawning dogs saith he are worse then common barking curres that very honestly giue vs warning of their teeth before they bite and that father fitly applieth his comparison 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and euen some men are dogges saith he which neither bawle with their mouth nor snarle in their anger nor shew any rancor in outward behauiour towards others as those barking curres which I sneaped in the verball reconcilement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. but secretly they concinnate and fainedly forge deceites or as Dauid may expound Chrysostome they courage themselues in mischiefe and commune among themselues how they may lay snares and say that no man shall see them They imagine mischiefe and practise it that they may keepe secret among themselues euery man in the deep of his heart Psal 64. 5. 6. Thus false brethren among whom n 2. Cor. 11. 26 Paul himselfe was in perill speake with the voice of Iaakob when indeed they haue the hands of Esau Exteriora serenitas tenet interiora tempestas as one o Euseb Emis homil 9. ad Monach speaketh of some Monkes such euill beasts and slow bellies which being fruges consumere nati like the frogges and grashoppers of Egypt eate vp the greene hearbes and fat of the land They speake friendly to their neighbors but imagine in their hearts And it were lesse vnnaturall if euen thy brethren onely and domus patris tui and the house of thy father as they vsed p Ier. 12. 6. Ieremie were perfidious and thy kinsmen and friends did betray thee as prophesied our Sauiour they would but when pater domus tuae the father of thy house fulfilleth Christs q Mat. 24. 10. prophesie and betrayeth his owne bowels into the hands of sinfull men this is most vnnaturall Improbus ille pater crudelis tu quoque mater thy father is an Amorite and thy mother an Hittite as the r Ezec. 16. 3. Prophet spake of Israels parents Scelus est Iason magis scelus Medea mater More cruell then the Å¿ Lam. 4. 3. dragons in the wildernesse to their young yea then the t Iob. 39. Ostrich who sheweth
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the q Arist lib. 2. Rhâ—roric naturall man telleth Gentils and friendship worke through as the r Galat. 5. spirituall man teacheth Christians Let our friendship shew it selfe Å¿ Arist li. 8. Eâ—h c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a beneuolence not latent and lurking but patent and working in the deeds of reconcilement and be reconciled not in word and tongue onely but in worke and in deede Yet here beloued must we not stay in these Sancta and holy 3. reconcilemet intentionaâ— places of vnitie where is but the candlesticke of concord and shewbread of friendship for there is a Iudas that can not onely kisse with his mouth but embrace too with his armes and workes of loue when his heart is farre from vs. And therefore thirdly this agreement must enter into the heart the holiest of all where is the hidden Manna and hidden man too the arke of this testimonie and the mercie-seate of reconcilement For as she said to Sampson How canst thou say I loue thee when thine heart is not with me Iudg. 16. so how canst thou truly affect and be friends with thy brother who staying him in the atrium and sanctuary of thy loue shuttest vp thy heart from him and scant once a yeare admittest him into this holiest of all The Lord by his Apostle commaunds thee this last but not least degree of agreement 1. Iohn 3. 18. Let vs loue not in word and like trecherous Ioab by workes deny it neither in tongue onely with traiterous Iudas to giue good words with our mouth and curse with our hearts but as in deed against the former so in truth that is sincerely from the heart against the latter saith Lyra on these words which is loue indeed out of a pure heart 1. Tim. 1. 5. Christian without dissimulation saith t Rom. 12. 9. Paul brotherly without faining from a pure heart feruently saith v 1. Peter 1. 22. Peter For though men not onely speake with the tongue of men and Angels to their brethren but euen giue all their goods to their enemies yet as x Tract 6. â—n â—pi Ioan Austine out of Saint y 1. Corinth 13. Paul collecteth truly if they haue not this feruent loue out of a pure heart it profiteth them nothing because though it be in deed yet not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in truth not before God who seeth their hearts and knoweth their roote to be rottennesse but before men who iudging the tree by her fruite are eft soones deceiued with z August lib 21 de 〈◊〉 Deâ— ca. 5 apples of Sodome that seeme ripe to be taken but being rotten within turne to ashes and smote when they are touched Whereas then many exhibite their beneficence when their beneuolence is inhibited some like the a Mathew 6. 1. Pharisees to be seene of men and some like those b Luke 14. 12. feasters to receiue the like againe both these haue opus non veritatem saith a c Ferus in 1. IoaÌ„ 3. 18. writer they loue indeed before men who looke on the outside but not before God who beholdeth the inside of the platter whereas their left hand of worldly respect should not haue a finger in their giues of loue nor so much as know saith S. Austine what their right hand of pure conscience and sinceritie doth but as feruently to loue in God their friend so hartily for God their foe whose image and superscription he beareth Which loue of God aboue all seeing it begetteth the loue of our neighbor as our self Mat. 22. like d Ruth 1. 16 Naomi and Ruth they will not be parted but the daughter professeth to her mother as Ruth did to Naomi Whither thou goest I will go and where thou dwellest I will dwell thy people shall be my people and where thou diest I will die And therfore as those paire of Turtle-doues or two yong Pigeons were ioyntly a legall oblation for Christ Luk. 2. so must these two both together be an Euangelical sacrifice of Christians 1. Iohn 4. 21. And if the one Doue come alone without her mate she shal not be receiued into the ark of Gods rest nether wil he put forth his hand to receiue her vnlesse she bring an Oliue branch of peace in her mouth and of peace with all men Heb. 12. 14. Which two wings of charitie to vse the words of Saint e 〈◊〉 10. hom 27 Austine seeing as f â—â— Psal 10 4. elsewhere he noteth they are the two wings of the soule which were giuen to that Eagle the Church of God that she might flie from the Serpent into her place Apoc. 12. we should wish them the more and pray with Dauid that we had the wings of a Doue that we might flie away to the hill from whence commeth our helpe and be at rest because though these two be commanded loues and so a burden yet are they not g 1. Iohn 5. grieuous but as wings they are light Mat. 11. saith the Doue that was couered with siluer wings and her fethers like gold Onus est sed loue a burden they are but a light one saith h Sâ—r. 24. de 〈◊〉 Apost Austine and though commaundements of God yet not grieuous to the godly Non pondus ouerati sed alae volaturi not burdens such as beastes do carry but such as wings are to birds Portant illaâ— in terra portantur ab illis in câ—lum if these wings wee carry here on earth they will carry vs vp into heauen One tearmes them Pedes animae the two feete of the soule whereby she runneth the race that is set before her and walketh in loue on either whereof if she halt like lame i 2. Sam. 4. Mephibosheth she shall fall in the way or rather for her halting be turned out of the way And therefore confessed Paul himselfe that though he had the right foote of his soule to loue God so dearely as to giue his body to be burned and wanted yet the left foote of loue to his neighbour it would profit him nothing 1. Corinth 13. Teaching vs thereby to make straight stâ—ppes not with one foote alone but with both our feete in following as holinesse toward God so peace with all men least that which is halting be turned out of the way Hebr. 12 13. 14. Like the two blessed k Iohn 20. 4. Apostles Peter and Iohn they must runne to Christ both together though the loue of God like the beloued Disciple must runne before For as the Apostle hath l Ephes 6. 15. shod both our feet with the preparation of peace to run the way of his commandements so this is the way through which thou must run vnto life That he which loueth God should loue his brother also 1. Ioh. 4. 21. and that by good propottion seeing we must not halt in the way but make straite steppes with our feete nor hoppe but walke in
cushions yea wold tread them like clay in the streets and eate vp Gods people like bread and then sit downe in quiet and rest vpon them Whose malice yet euen in conquest wold be so implacable to those whom it hath subiected that as c Lib. de muâ—tit aâ—â—ic Plutarch aduiseth Salis modium prius comedere first to eate a bushel of salt with a man before thou trust him and make him thy friend so multi salis modij cum illis prius comedendi as d Lib. de aâ— â—cit Tully speaketh many bushels of salt should we eate with them before we could win them to amitie and make them our true friends What shall I say to these mortall men of immortall malice shall I labour to cure their maladie No no I should labour in vaine I should but spend by strength in vaine and for nought Eius vulnera remedium medentis non admittuut saith e Di Zelo liuor Cyprian her wounds her swelling and sores full of corruption she will not haue searched with wine but be wrapped and bound vp and mollified with oile Malitia est regius animae morbus Malice saith f Iâ—â— Eph 4. Chrysostome is the kings euill of the soule and cannot be cured with the balme of Gilead nor by any Phisition there Her bruising is incurable and her wound dolorous there are no medicines for her We must leaue her to the cure of the King of kings who onely giueth medicine to heale her sicknesse and healeth all her infirmities Onely I wish that if the Viper will still be a Viper to retaine his poison be he charmed neuer so wisely that then the wise Apothecary would in iustice make Triacle of him to expell poison out of others Qui non corriget seipsum alij corrigant se per ipsum I meane he would set vp this brazen Serpent on a pole for a terror to them that will be bit with the fiery serpents of hatred and enuie I meane that if their malice like * I biremansit vnde respexit ipsa in loco mansura transcuÌ„tes aliâ—s conditura Aug in Psa 83. Facta est flatua sâ—lu vt illius coÌ„templatione condiantur homines non retro respiciant ne malum exemplum dantes ipsi remaneant alios condiaÌ„t Aug in Psa 75. Lots wife will still be looking backe to the fire of Sodome and not forget that which is behind that then iustice would turne her into an exemplary pillar of salt set to season others that passe by that way But let vs beloued seeing we are the g Math 5. 13. salt of the earth to season others not with this example of Lots wife but with that 2. vse an exhortation to forget and forgiue all iniuries h 2 Conn 5. 19. word of reconcilement i Coloss 4 6. powdred with salt to keepe them from this rottennesse of the minde and putrifaction of the bones Seeing we I say like k Iudg 9 45. Abimelech sow salt in others with l 2 Kings 2. 21. Elisha to heale the infections and deadly waters of strife and contention let vs for shame haue m Marke 9 50. that salt of grace wisedome in our selues to haue peace one with another to keepe our soules from this putrifaction of malice which the often shining on and going downe of the sunne vpon wrath causeth to stinke in the nostrils of God Vtterly forgiue and forget saith n Tom. 10 homil 42. mor at Dom. Austine speaking of this same argument at this very time vtterly forgiue those wrongs which euen to these dayes ye haue kept in remembraÌ„ce at least in these dayes of Christs Natiuitie forget and forgiue them The sunne of one day should not haue gone downe vpon your wrath Et multi soles occiderunt and alas many sunnes haue set vpon your hatred Let once once I say let go displeasure Let all bitternesse and anger and wrath be put from among you with all maliciousnesse Ephes 4. 31. We must not onely crop like the Oxe the blade of anger in the eyes hands and tongue where it sprouteth but plucke vp the roote of bitternesse in the ground of the heart least it spring vp againe We must not onely loppe and breake off the branches of anger and shake off her sheaues of euill speaking or scatter her euill fruite of wrath and yet with that tree Dan. 4. leaue malice the stumpe of his rootes in our earthly minds for that is to purge and prune it that it may bring forth more fruite but with Christ also lay the axe to the roote of the tree and take away all maliciousnes the plant which his heauenly Father hath not planted Neither must we so yet lay the axe to the roote to hew it in peeces and so leaue it in the ground of our hearts and earthly minds but seeing there is hope of a tree if it be but cut downe that the roote will yet sprout and the branches bud againe when the roote is left in the earth Iob. 14. therefore must we tollere take away al malice and maliciousnes And because the fire of hatred and heart-burne can hardly so be quenched but that some sparke of displeasure or tepiditie of grudging wil remaine hid vnder the ashes of reconcilement or at least giue some smoke of disaffecting though malice be put out and hatred be extinguished therefore must ye not so much put out as put out from among you and not so much quench as take away all maliciousnesse the roote with the branch the burning coale with the flame the dead coale with the smoake let both be put out and that from among you out of your hearts Which roote of bitternesse we should so much rather weede out of our minds because the roote thereof is so bitter in our soules as to arraigne vs at the Kings bench and beares an action of murder in the court of heauen 1. Iohn 3. 15. Who so hateth his brother is a man-slayer for thus the Iudge of the world giues his charge and ye know it is law that no man-slayer hath eternall life abiding in him For although humane lawes bind the body more then the mind and the hands rather then the heart and oft euen in that like the Spiders webbe catcheth but little offenders as flies and letteth the mightier like birds slie away and with the net takes great offences and lets the small scape through it yet this heauenly Law-giuer catcheth the mightie in their craftie murder as well as the dead flies of hatred and malice in the text and webbe of his law Leuit. 19. 18. and * Irrâ—t 〈◊〉 Iob 5. 13. taketh in his net of malice the thoughts as the actions of murder it were flies as birds in that net of his Gospell Math. 5. 22. Thou hast not sheathed thy sword in his bodie saith o Loco citat Austine nor made any wound in his flesh nor smote his bodie with a
blow the thought onely of murder is in thine heart and thou art counted a murderer before him who asketh especially the heart Ille viuit tu occidisti he is aliue and yet thou hast killed him quantum ad te attinet occidisti quem odisti to thy power hast thou slaine him whom thou hatest And therfore are these two hatred and murder coupled together as yoke-fellowes in that long teame of beastly workes of the flesh which draw men to perdition Rom. 1. 29. Gal. 5. 21. And as the father and the son deuill and euill differ but a letter so the mother and the daughter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are no more nor so much distinct in deed when she like concupiscence hath conceiued and bringeth forth sinne in the act but both are counted murder before God and according to the p Ezek. 16. 44. prouerb As is the mother so is the daughter For as q Lib. â— nat hist cap. 23 Plinie noteth of the Adders that coniuga vagantur nec nisi cum compare vita est they go by twoes and liue together by couples in such mutuall companionship that when the one is killed the other burning with reuenge pursueth her fellowes foe and by a certaine knowledge infesteth him alone in any prease of people Euen so saith Austine the concupiscible and irascible faculties and it is more true of hatred and murder like two Adders they go coupled together in such a linke of loue that when enuy is wounded with griefe of the mind murder steps vp in anger from the heart and reuengeth her quarrel and so makes enuie guiltie and accessary to murder when she is the principall Wherefore let vs not breed that viper in our breasts which will eate through our tender bowels of mercie kindnes long-sufferance and forgiuenesse Let vs not carry that fire in our bosome which will set vs on fire of hell Let vs rub off that rust which consumeth as a canker Let vs pull out that stone out of our hearts which rotteth the fruite of the spirit Let vs not suffer that worme to lie at the roote of our hearts which gnaweth and withereth the righteous plant but rather cherish the worme of remorse in our conscience whose gnawing makes the red tree white and our scarlet sinne white as wooll And that rather considering the season let vs do it the season I say that it is now time we should arise from sleeping in malice and letting so oft the Sunne set on our wrath For now is our saluation nearer then when we beleeued it Magni solit dies celebramus r August 〈◊〉 supracitat saith Austine preaching this day of this duty of forgiuing Now we keepe the festiuall of the great Sunne and Sonne of God the birth day of our Sauiour and great Sunday of the Sonne of righteousnesse Let vs now then in this Sunne-shine of grace cast off and hang foorth that our cloake of maliciousnesse 1. Pet. 2. 16. that the moth of malice may perish when it feeleth the Sunne And let not the Sunne which riseth on the good and euill go downe vpon thy wrath lest the Sun of righteousnesse saith Austine who riseth to the iust alone set to thy soule and going downe vpon thy wrath leaue thee in tenebris interioribus eijciendum in tenebras exteriores in the internall darknesse of the mind to be cast into that externall and eternall darknesse of both bodie and soule at the day of wrath And if that terror cannot shake loue from thy heart toward thy foes yet shold the good that cometh from these euill ones the light that shineth out of this darknesse and the heate that commeth from this burning fire in selfe-loue and pitie of thy selfe induce thee to loue them For whether indeed they haue power corporally to afflict they exercise thy patience or onely by strange opinions oppugne thee they exercise thy wisedome as Å¿ Lib. 8. de 〈◊〉 Dei cap. 51. Austine speakes of the enemies of the Church in generall And in that thou louest them they exercise thy beneficence in giuing and in forgiuing thy beneuolence For as he t Quid. lib. 2. de Trist said of him whom he had offended Si non peccassem quid tu concedere posses Materiam veniae sors tibi nostra dedit So art thou to loue them because in doing wrong they haue giueÌ„ thee matter of remitting yea as u Lib. 8. Ethie cap. 1. Aristotle truly said that as friends were needfull to our earthly blessednes as namely both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for custodie of our goods to ayde vs against theeues or robbers and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the vse of our bountifulnesse and liberalitie so are foes as truly necessarie to our heauenly happinesse both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keepe vs as the Psalmist speakes from the great offence and deterre vs like those thornes Hos 2. from the paths of impietie and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the vse also and trafficke of our loue of whose bellies as one speaketh we may make bagges as we are commanded Luk. 12. 33. to lay vp treasure in heauen where neither theeues breake through nor steale For touching this custodie as x Lib. 5. Hexa cap. 8. Ambrose reports of the Oister that while she is tossed by the Crabbe in the waues of the sea she so claspeth her shell from her foe that then she is least in daunger of deuouring but when without feare of her foe she layeth open her selfe to the Sunne on the shore then comes the Crab and putting a stone betweene the lippes of her shell thrusts in safely the cleyes and pickes out her fish Euen so while we are tossed to and fro like those faithfull ones Heb. 10. 33. by crabbed men and regredient back-sliders they make vs in their storme pull our cloake and roabe of righteousnesse neare vnto vs and walke warily to them that are without lest like Cham seeing our nakednesse they sport at our priuie faultes And if we be not in perils of these waters or with y 2. Cor. 11 26. Paul in perils among false brethren if without feare of a foe and suspitioÌ„ of the Crab we theÌ„ lay open our nakednesse in the Sun-shine of friendship and prosperity and giue occasion to the aduersaries to speake euill and feed on our inward corruption who keepe themselues close and marke our steps when they lay waite for our soule And such Crabs that tossed Dauid made him claspe his shell and shut vp the doore of his lips lest he should offend in his toung while the vngodly his foes were in his sight Psal 39. 1. When some about Scipio with no small ioy auouched that the common-wealth of Rome was now in safest state sith they had vanquished the Carthaginians and conquered the inhabitants of Pontus No z Plut. lib. de cap. ex iâ—imic vâ—lit said wise Scipio we are now in greater danger then
ioy as well as him that got fiue Math. 25. as l Hoâ—â— 31. in 1. Cor. 12. Chrysostome obserueth on these words Wherefore seeing a litle one sooner entreth his straite gate then a Camell through that eye of a needle and when they are entred that narrow doore the first may be last and the least become the greatest m Rom. 14 10. Cur contemnis fratreÌ„ tuum why doest thou despise thy brother because he is here thine inferior And let them who as n Gen. 16. Agar because she had coÌ„ceiued before Sara despised her mistris hauing conceiued their owne worth and with child with selfe-conceit are swolne and puft vp in the heart that they are somewhat when indeed they are nothing Gal. 6. 3. Let none that excell be desirous of vaine glorie prouoking one another enuying one another Gal. 5. 26. but in meeknesse of spirit esteeme other better then himselfe Phil. 2. 3. And sith all inequalitie is with danger of discord among ciuill societies when all cannot be equall he that excelleth his fellow saith an o Plut. li. de frat amor heathen should if not communicate with his brother his things that are excellent yet friendly adopt him into part of his glorie As Pollux imparted his immortalitie to Castor and became partly mortall with his brother for auoiding dissention That as in gathering Manna he that gathered much had no more and he that gathered little had no lesse then his fellow Exod. 16. 18 so vpon like condition as in another sense the p 2. Corint 8. 14 Apostle speakes your abundance may supply their lacke and their want be for your abundance that there may be equalitie Which modest demission as it taketh away inequalitie the corrupter of concord so it is put by S. Paul as the preseruer of ciuill amitie when we are not high minded either with Caesar to brooke no peace or with Pompey no mate but make our selues equal with them of the lower sort Rom. 12. 16. When Plutarch was sent Embassador with his colleague to the Proconsull as of himselfe q Reâ—p gerend praecep he reports and by occasion of his fellowes stay in the way was forced to dispatch all the businesse alone to his great commendation when at his returne he was giuing an account of the arrant his father standing by tooke him aside and warned him he should not say profectus sum but profecti sumus and diximus not dixi not I but we were Embassadors and we said thus to the gouernor and after this manner in his relation communicate all parts of the businesse with his fellow for auoiding of enuie and discontentment And indeed when the eye or the head in dispatch of ciuill affaires admit the hand or the feete into part of their glorie as r 2. Corinth 5. Paul did the Apostles in that spirituall ambassage with Nos legatione fungimur and the Apostles their brethren in the Acts without whose consent they decreed not this making of our selues equal with them of the lower sort maketh a consort of minds which are vnequal But if in singularitie of spirit we be so high minded as to arrogate what he assumed in the 63. of Esai I alone haue done it and of all the people there was not one with me this arrogancy of Nebuchadnezzars Å¿ Dan. 4. 27. possessiues breaketh the bond of amitie which t Phil. 2 4. not in selfe-loue should looke on its owne things but in brotherly loue on the things also of other men As the members haue the same care one for another 1. Cor. 12. 3. They must have the same care one for an other 25. For to detract from another saith an v Cic. lib. 3. Offic. cap. 3. heathen and to make his owne profit of anothers disprofit this is more against nature in ciuill associates then pouertie against riches then sorow against their mind yea then death it selfe against their bodie And if thus we shall desire to build with other mens ruines this is as if each member should think it best for its owne health to turne and conuert to it selfe the nutriment of another which weakneth the bodie and destroyeth the whole and euery one thus to seeke his owne good and not the good of many that they may be safe dissolueth the ioyntes of ciuill societie We reade in the fable that the other members mutining against the belly complained by their industrious care and seruice omnia ventro quaeri that all was for good of the belly as if the belly had bene their God whereas it quiet alone and idle in the midst did nothing at all Quam datis voluptatibus frui but enioy as speakes x 2. Pet. 1. 13. Peter of belli-gods the pleasures of sin for a season and counting it pleasure to liue deliciously for a season like that crammed chuffe Luke 12. said to it self Thou hast much goods laid vp for many yeares eate drink and take thy pastime oâ— y Luke 16. 19. with that sonne of Belial all for the belly being clothed in fine linnen fared well and delicately euery day whereas the other members like the rich mans seruant hauing filled his barne full was faine with poore Lazarus lying at his gate to be refreshed with the crummes and nutriment that fell from his table wherupon all conspiring that neither the eyes should prouide nor the feete fetch nor the hands reach nor the mouth receiue nor the teeth chaw meate for the belly in pining it with hunger they brought also themselues into extreame consumption With which naturall parable I wish all Philautians may be drawne from seeking their owne things alone as z Liu deca 1 la. Dion 〈◊〉 antiq Rom. lib. o. Menenius Agrippa the Romaine Orator with this apologue wonne the factious Commonaltie from mutinie against the Senate For seeing our immanent selfe-loue to our selues must be the measure of our transient loue to others as not onely a Math 22. 39. grace commaunds Christians but euen b â—â—rist 〈◊〉 cap. 4. nature teacheth all men it is most repuisite in ciuill amitie saith an c Câ—â— lib. 1. de leg heathen Vt nihilo sese plus quam alterum diligat that no man loue himselfe better then an other but that d Idem in 〈◊〉 as euery one by nature is louing to himselfe he naturally translate the same affection to others without which true amiable societie is not preserued But alas whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brotherly loue meteth back againe to others in the same measure that she measured to her selfe and loueth them sicut scipsam as her selfe now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-loue leaues out sicut the measure and loueth her selfe without measure that we may now turne round about and cry to all with Saint e Phil. 2. 21. Paul All seeke their owne and not the good of others or at the least with him in the Comedie f Ter. And. act 2.
knowledge that as a Ser. 2. de pace ad frat in erem Austine noteth Prius miraretur quà m ostenderet quid vtilitatis iucunditatis haberet He first stood admiring it before hee shewed what profite and pleasure it affoorded and therefore that Father admiring this admiration of our heauenly Father crieth out and exclaimeth O quà m grandem admirationem proposuit O what admirable and wonderfull admiration he shewed when he cried out Behold What maruellous profit and pleasure he proclaimed when he wondred how profitable and pleasant a thing it was For pleasantnesse he b Psal 133. 2. likeneth it to the sweete sauour of Aarons precious ointment which ranne downe from his head to the skirts of his clothing and for profite to the c Verse 3. deaw of Hermon which watered the mountaines of Sion and made them fruitfull hilles Some things indeede are good saith d Ibid. Austine but not delightsome as fasting watching and afflictions are profitable but not pleasant Hebr. 12. 11. some things are delightsome but not good as gluttonie drunkennesse chambering wantonnesse and sinne is pleasant but not profitable 2. Pet. 2. 13. But wouldst thou haue a good thing sweetened with pleasure and a pleasant thing relishing of goodnesse Ecce Behold how good and pleasant it is Miscuit vtile dulci he hath mingled here pleasantnesse to make thee tast with good to make thee sauor this great thing of God and both procuring health in this life and happinesse in the oother For there saith the Prophet the Lord promised his blessing in this life and life for euermore in the world to come Psalme 133. 3. Behold then how good and pleasant it is when loue faiths yonger brother like e Gen. 43. 34. Beniamin the yongest hath his messe doubled of our Ioseph and this holinesse that is so pleasant and profitable vnto all things hath the promise of the life present and of that which is to come 1. Tim. 4. 8. The profitable pleasure of which brotherly vnitie as God the Father did admire when he beheld it so fell that good father into admiration of this peace and vnion of brethren when he saw it O peace saith f Ibid. Austine mother of Eremites father of Caenobites sister of solitaries thou bond of the Patriarks thou chariot of the Prophets thou refuge of the Apostles thou solace of the Martyrs thou girdle of Confessors thou dance of virgines thou glasse of widdowes thou spectacle of maried folkes thou hate of tyrants and halter of robbers O peace and brotherly loue thou calmenesse of the mind thou tranquilitie of the soule and singlenesse of the heart This is the happinesse which stantheth grudges and quencheth broiles and stinteth garboiles pulleth downe the crest of pride embraceth the humble appeaseth the disagreeing and pacifieth the furie of foes O peace let thy possessor keepe thee let him that wants thee seeke and him that hath lost thee go after thee for behold how good and pleasant a thing it is for brethren to dwell together in vnitie Which as it was ioyful for Dauid to behold in some of his kingdome for ostende bat qui dicebat ecce saith g In hunc Psal Austine he pointed the finger to some whom he said Behold so I wish this Psalme might now be said as truly Ecce behold how brethren of one heauenly father dwell together in vnitie I wish they that are without might point at vs as did the h Tertul. 39. apo aduers Gent. heathen at those Christians in the Primitiue Church and say Behold how these Christians loue one another This was the Prophet Dauids Ecce but I feare another ecce of the Prophet Esai may point out too many He that is their father looked for iudgement but ecce behold oppression for righteousnesse but behold a crying Esai 5. 7. Beloued in Christ Iesus haue we not all one i Mal. 2. Father hath not one God made vs why then do we transgresse euery one against his brother and breake the couenant of our father Though some false brethren as they dealt with k Gal. 2. 4. Paul that crept and came in priuily to spie out our libertie which we haue in Christ Iesus of things indifferent to bring vs into bondage haue appropriated this name of brethren to themselues yet conference found them like Simeon and Leui but brethreÌ„ in euil and into their secret descend not thou my soul my glory be not thou ioyned with their assembly and a CanoÌ„ hath discharged and dissolued the bonds of their brotherhood That all Christians are indeed brethren Rom. 8. 29. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fraternitie among our selues from this one Father 1. Pet. 5. 9. and therefore must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and loue as brethren 1. Pet. 3. 8. there is an herbe almost in euery hedge which for it nature by some l Vid. Kemb Dâ—d Herbalists is named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 louer of brethreÌ„ or Cliuer because in loue it cleaues to euery one that doth but touch it This herbe we plucke vp and let the roote of bitternesse spring vp in our hearts whereby many are defiled But Paul the m 1. Cor. 3. best planter would haue vs let it grow on in our gardens Heb. 13. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let brotherly loue continue For as in a gardeÌ„ knot diuersitie of flowers and sweete herbes cause a more fragrant smell to him that keepeth them so incundum est it is a sweete smelling flower in the nostrils of him whom Mary supposed to be a gardener when brethren dwell together in vnitie I might adde with Dauid It is also profitable vnto them for surely saith n Ser. 11 de Quadrag Leo Apud suum patrem qui non fuerit in charitate fratrum non habebitur in numero filiorum he shall neuer haue the inheritance of sonnes with God his father in heauen who hath not the loue of brethen with his mother the Church here on earth Let vs not then by our iarres grieue the holy spirit of God our Father whereby we are sealed for sonnes vnto the day of redemption Ephes 4. 30. as Esau would not be auenged of o Genes 27. 41. Iaakob least he should vexe his father Isaac who the rather should not be grieued with his contentious children because he hath made them all One bodie whereof his owne sonne is the head Ye are the 2. linke one bodie bodie of Christ and euery man a member thereof for his part 1. Cor. 12. 27. Now how absurd in nature would it seeme to a naturall man that the members of the bodie as I sayd before 1. vnitie in the body should be deuided That head was mad in Iudas which plotted the feete were vnnaturall that went and the hands cruell which executed the other members with an halter Mat. 27. 5. they were lunatick feet possessed with a diuel which oft times caried their fellow members into the
it fully to euery mans conceipt Moses receiued the law from the Lord at mount Sinai bringeth he nought else to expound it to Israel The Prophets explane Moses pentatench bring they nought else to declare it to the Iewes Christ and his Apostles explane the Prophets did not the holy Spirit cause them to bring Allegories Tropes Parables and Similitudes with many other things which are not in the Prophets to expound them And how can we silly ones of our selues open all the meanings of all these shew the nature of things to which they allude note the right acceptatiō of words which are ambiguous find out the distance of places which they insinuate and such like without Philosophers Poets Historians who haue truly declared them at large The reason then followeth not The Prophets and Apostles in laying downe the will of God and grounds of faith spake nothing but what they receiued immediatly from the Lord therfore Preachers in further opening of this will may not bring any truth from writers to expound it or make it more plaine to the ignorant Why then are any expositions of commenters alledged why do we open it by our own discourse ranging one sentence beyond the very words of the word but onely because they and we speake that which consenteth with the doctrin of faith And why is it not as good from Philosophers Poets and Historians as from our owne braine when it suteth with truth of the word and is according to the analogie of faith 5. Other reasons kept the Prophets and Apostles from alleadging Secular learning to their people which restraine not vs Christians First there were few or no secular writers before Moses wrote as witnessed f Lib 1. contra Appion Iosephus with others therefore he could not cite any And yet being learned in all the wisdome of Egypt see how in his books especially Genesis Philosophie Astronomie Geographie Arithmetike Histonographie and the liberal Arts shew themselues without the axiomes maxims and principles wherof we see commentators cannot fully expound him And how then can we deuide that word aright and search his scriptures to the bottome as we are commaunded Iohn 5. without these helpes affoorded vs from the Lord Secondly for the Prophets for Christ and his Apostles to what end should they haue alleaged any learning of the prophane Gentils to the Iewes who hated them extreamely They abhorred their companie and would not meddle with them Iohn 4. 9. much more would they detest their doctrine according to that law Deut. 7. They thought it pollution to eate of their meate Acts 11. 3. much more to tast of their learning They thought it pollution to admit their persons into their Temple Acts 21. 28. 29. and g Ioseph lib. 2◠contra Appion made them stand without as strangers Luke 18. 13. much lesse would they admit their doctrine into their hearts though they heard it with their eares And yet Paul being taught by Gamaliel and skilfull in secular learning thought it fit to cite it to the Gentiles who he knew woud receiue and beleeue it which for the contrary reason he would not do to the Iewes Wherefore fith neither this reason hindreth vs for God hath giuen vs these helpes to explane and contestate to his word and seeing we learne these heathen authors from our youth to informe our vnderstandings and reforme our wils and know them to be truth from the Lord who is the author of al truth we may more lawfully vse them for opening of his word when we find them agreeable thereunto 5. Ob. Yea but Ieremie chap. 14. 14 counts them false Prophets who spake any thing which they had not from the Lord but prophesied their owne vision vanitie and deceitfulnesse of their owne heart And chap. 23. 21 They prophesied saith the Lord when I spake not vnto them But if they had stood in my counsel they would haue declared my words vnto my people and not haue prophesied the deceipt of their owne heart They thinke to cause my people to forget my name by their dreames which they tel euery man to his neighbour The Prophet that hath a dreame let him tell a dreame and he that hath my word let him speake my word faithfully What is the chaffe to the wheate saith the Lord Ergo they are false teachers who speake from any but the Lord in his reuealed word 1. Resp. This place toucheth them most who in a priuate spirit of singularitie refusing all other mens writings open and preach his word presumptuously relying wholy on their owne iudgement and so make the Scripture propriae explicationis condemned by the Apostle 2. Pet. 1. 20. It toucheth not them who follow the iudgement of Gods Church conduct of that spirit which animateth the whole bodie of Christ the true expositions of Fathers commentators and grather truth dispersed among the heathens seeing the truth in al these is onely from the Lord. 2. Ieremie reprooueth them who spake that which was not from the Lord but all truth in secular writers being frō the holy Ghost euen from the Lord as anone shall be shewed this place rather is for it then against it He counts them false Prophets because they spake their own vision that was falshood as he after expounds it vers 26. 27. and mixed their lies with his truth as chaffe with wheate as the auncient and moderne both expound it And if any preach falshood out of secular writers this place checketh his teaching if truth sutable to the rule and square of Gods word he speaketh frō the Lord who is author of all truth as in my next answer shall be shewed Wherefore as the Apostle prophesied of these latter times that some should so farre giue heed vnto spirits of errour and doctrine of diuels that they wold command to abstaine from some kind of meates 1. Tim. 4. so may I say of them that forbid vs the lawfull vse of prophane writers which God hath giuen to be receiued with thankesgiuing of them that beleeue and know the truth For as euery creature of God so euery truth frō God is good and nothing of it ought to be refused if it be receiued with thankesgiuing for it is sanctified by the word of God and prayer 6. Ob. Yea but Saint Paul chargeth euery Minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Tim. 1. 3. that he teach none other doctrine but keepe the patterne of wholesome words which we haue of Saint Paul 2. Tim. 1. 13. And if any man speake in the pulpit let him speake as the words of God 1. Pet. 4. Therefore neither may we speake any other thing nor otherwise then is in the word which is to adulterate and like hucsters to mingle it with humane deuices 2. Cor. 4. 1. Resp By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle meaneth teaching otherwise then agreeth with truth and analogie of faith in the scriptures as he expounds himselfe 1. Tim. 6. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c.
knowledge and learning quam alius Dei cultor inuenerit which another strange worshipper of God found out and first maried Neque enim noua tantùm contenti debemus esse doctrina sed veterem excolere nostro iungere comitatui si tamen sacro cultu fuerit erudita Thus farre Saint Ierome for the vse of secular learning in the pulpit 14. S. Austine lib. 2. de doct Christ cap. 18. is as peremptory 14 Austine in this point If prophane Writers saith he haue said any thing well it is not to be refused for their superstition for then shold we refuse to learne letters because they say Mercury first found them and flie iustice and vertue because the heathens built temples to them and worshipped them in stones which they shold haue caryed in their harts Imo verò quisquis bonus verusque Christianus est Domini esse intelâ—igat vbicunque inuenerit veritatem Nay rather let euery one who is a good and true Christian know that it belongs to his Lord and is Gods wheresoeuer he findeth truth And chap. 40. of that booke he is as learned as large in this point Philosophi autem c. If the Philosophers so called especially the Platonickes haue by chance spoken any thing that is true and consonant to our faith non solùm formidanda non sunt sed ab eis tanquam iniustis possessoribus in nostrum vsum vendicanda Not onely we should not be afraid to vse them but we must bereaue them thereof as vniust owners and apply it to our owne vse For as the Egyptians had not only idols and heauie burthens which the people of Israell fled and detested but vessels also and ornaments of gold and siluer and rayment which that people going out of Egypt priuily chalenged to themselues for a better vse not by their owne authority but by Gods commaundement the Egyptians ignorantly lending that which they knew not to vse aright So all the learning of the Gentiles hath not only fained and superstitious figments and heauie burdens of needlesse labour which each of vs going out of the societie of heathens by Christs direction must abhorre and detest but also containeth liberall sciences more seruiceable to the truth and some most profitable precepts of manners and some things also true of the worship of the true God are found in them which as it were their gold and siluer not which theÌ„selues found out but digged from certain mines of Gods prouidence vniuersally infused into the minds of all men and which they wickedly abused to idolatrie a Christian being separated in mind from their wretched societie debet ab eis auferre ad vsum iustum praedicandi Euangelij he ought to take it from them for the right vse of preaching the Gospell And he afterward numbreth the Christian Israelites that went out of Egypt laden with these spoiles For what else saith he did many good faithfull men of our religion Do we not see with how much gold and siluer and rayment Cyprian that most sweet Doctor and most blessed Martyr went laden out of Egypt with how much Lactantius with how much Victorinus Optatus and Hilarie To say nothing of them now aliue with how much innumerable Greeke Writers To all which the idolatrous Gentiles wold neuer haue lent their profitable knowledge and learning especially in those times when throwing off Christs yoke they persecuted Christians if they had suspected it would haue bene conuerted to the vse of Gods true worship whereby the vaine worship of their idols was extinguished but they gaue their gold and siluer to Gods people going out of Egypt not knowing how those things they gaue might be restored to the seruice of Christ For conclusion he fully resolues Illud in Exodâ— factum fine dubio figuratum est vt hoc praesignaret that that wise policie of Israell in robbing the Egyptians did vndoubtedly praefigure this our spoiling of the Gentiles Thus farre Austine And this is the iudgement of the auncient Fathers those reuerend Bishops of Gods Church constant Martyrs of Christ Iesus profound Doctors of the Gospell bright starres of all learning and burning lampes of the sanctuarie for the vse of secular learning in the pulpit But alas why spend I my strength in vaine and for nought Their answer is still this Nos non curamus quid dicunt patres Puritanes or rather Pruritanes haue those prurientes aures itching eares 2. Tim. 4. 3. and after their owne lusts haue got them an heape of teachers to whose verdit onely they stand or fall vt illis religio sit ab interpretationibus suorum praeceptorum vel minimùm deflectere as Zanchius I said noted in this Church They thinke the Fathers haue eaten soure grapes aetas parentum is peior quis and therefore censure them in the words but not with the spirit of a Iob. â—2 â— Elihu Great men are not alwaies wise neither do aged alway vnderstand iudgement therefore I say Heare me I will shew you mine opinion Each nouice can now teach his seniors and Senators wisdome and pronounce from b Psal 119. â—9 Dauids lips but not his spirit I haue more vnderstanding then all my teachers I vnderstand more then the auncient for my part I thought it best to relye on the Fathers iudgement when Gods word and the analogie of faith is not repugnant and thought stil with my selfe Elihu his modest submission befitted greene heads Iob. 32. 6. I said I am young in yeares and ye are auncient therefore I doubted and was afraid to shew you mine opinion for I said The dayes shall speake and the multitude of yeares shall teach wisedome But sith in stead of the Fathers they haue children whom they make Princes in all lands as I haue said men of yesterday shall speake and shew their opinion 15 Martine Bucer enarrat in Mat. 11. vlt. he also witnesseth Bucer this truth For Prophesie in all ages among the heathen saith he both by dreames by wonders and by a certaine instinct and heauenly inspiration it is good to reade Tullies bookes of Diuination And he there addes the reason for nothing is to be neglected which plainely appeareth to be the gift of God And he that doubteth so many excellent bookes of prophane Writers wherin such knowledge of heauenly things and workes of God are not the excellent gifts of God without doubt he hath little regard of Gods prouidence without whose singular blessing it could not come to passe that these bookes preserued in so many ages and through so many chaunces should come to our hands Againe Enarrat in Mat. 4. 18. on those words They were fishers he checketh them sharpely who vnder this pretence condemne learning and shew of Gods gifts in Diuinitie Let none saith Bucer vnder pretext of this text contemne them vt sunt quidam quia adeò cruditionem aliâ—que Dei dona spernunt vt ipsi interim sua inscitia ac ruditate plus fidâ—nt atque superbiant quà m