the Partridge Ier. 17. 11. nourish the yong they brought not forth vnnaturall birds to their brood and cruel to their yong like the Ostrich in the wildernesse Lam. 4. which leaueth his brood in the earth and forgetteth that the foot might scatter them or that the wild beast might breake them he sheweth himself cruell to his yong ones as if they were not his and is without feare as if he trauelled in vaine Iob 39. These play Micipsa his pranke p Salust de bell Iugurth who hauing sons yet adopted Iugurtha to them and so set his children by the eares and for their supernaturall kindnesse to alients and vnnaturall to their owne they may perchance receiue q Fuâ—gos l. 7. c. 9. Velius Blessus his reward who hauing diuers sonnes yet adopted on his death bed one Regulus standing by because he was diligent about him in his sicknesse and often lapping him bad him beware of taking cold But this new heire forsooth hauing gotten the will made and witnessed Medicos hortabatur vt citò Blessum conficerent ne diutius aegritudinis molestia laboraret he loued this new-found father so well that he wished him in heauen and feed the Phisitions to kill him quickly and put Blessus out of his paine that the inheritance that night might be his What shall I say to these cruell Ostriches but admire with the Almightie the possibilitie of their memorable obliuion Is it possible r Esai 49. 15. Can a woman forget her child and not haue compassion on the sonne of her wombe What shall I say to these vnnaturalists but from the God of nature pronounce that in not prouiding for their owne and namely for them of their houshold but especially for them of their owne bodies they denie the faith yea nature it self which hath taught a father to pitie his owne childreÌ„ Psal 103. and are worse then infidels 1. Tim. 5. 8. If Diogenes therefore to returne whence I digressed for his schollers fault gaue the master a blow on the cheeke and a checke in the eare Cur igitur sic instituis why teachest thou him not better maners then surely such fathers deserue a blow from his hands of iron who ouer-willing to the eldest or too wilfull to the yongest or vnwilling to all or mis-willing to any by these their sower grapes so set their childrens teeth on edge that they bite and deuoure one another Let them on their death-bed like departing Iaakob Gen. 49. call together all their sonnes into one and to Reuben to Beniamin to Dan and to Gad deuide their iust portions for auoidance of diuision Or let them follow that wise father in the parable who diuided his substance to his sonnes to preuent future contention Let them of Dan who giue nothing but iudgement learne that he would not without will die intestate but deuided his substance Let Reubenites who are all for the eldest learne that he gaue him not all but deuided his goods and so that he gaue his eldest but the inheritance Let Beniamites who are wholly for the yongest learne that he gaue him but the portion of goods that fel vnto him And lastly let them of the tribe of Gad who almost giue all or most to aliants learne that he deuided all to his sonnes for saith our Sauiour So he deuided vnto them his substance Luke 15. 12. Let them at then death bequeath concord to their children the best legacie in their wil semblable to Å¿ Plus de garris Scylurus the Scythian who at his death bid his sons bring him a sheafe of arrowes which he then gaue each one to break in peeces but wheÌ„ no one could do it himselfe pulling them out easily brake them one by one in their sight shewing them by this parable that which Salomon in his Prouerbes that a brother vnited to a brother is like an impregnable citie and their counsels like the barre of a pallace which cannot be broken or that I noted in the Preacher Two are better then one for either may helpe his fellow but woe vnto him that is alone for he falleth and hath not a second to helpe him vp And if one ouercome him two shall stand against him and a threefold cord like that bundle of arrowes is not easily broken Let them with t Xenop lib. 8. de Cyr. Pad Cyrus giue in their wils this legacie of vnitie to their sonnes and say with him Ye which are borne of the same seed of your father and nourished by the same milke of your mother brought vp in the same house beloued of the same parents and call on the same father and mother how should not ye aboue all men be most knit in friendship with this knot of nature breake not therefore these naturall bonds of loue wherewith the immortall God hath linked you as brethren Thus when in peace themselues go to their fathers they may leaue peace with their sonnes that as in their last will they giue them their goods so in their last and most effectuall affection they may bequeath them this goodnesse the best donatiue of their will as it was not least legacie in Christs testament and say at their departure as the Sauiour when he left the world Peace I leaue with you my peace I giue vnto you for else how can they enioy peace in heauen when they know their parts haue no peace on earth How can their soules sit in mirth at the supper of the Lambe when they know these parts of their bodie like wolues bite and deuoure another Which vnitie in life time rather should they labour to effect seeing the holy Ghost in giuing naturall brethren no peculiar charge in Scripture that I know of louing one another hath sent them to the schoole of nature to learne them this lesson in the members of their bodie For making no question of their loue which is the law of nature he forbeareth to bid brethreÌ„ loue only bids other meÌ„ loue as brethreÌ„ 1. Pet. 3. For as v Câ—teâ—r â—â— as pro Rosâ— Aâ—er Solon the lawgiuer of Greece being asked why he made no law in Athens nor ordained any punishmeÌ„t against paricides answered wisely because he thought none could be so vnnatural as to kil his father froÌ„ whoÌ„ he had being so neither our sole wise God of heauen made any peculiar law nor appropriated many particular punishments to fratricides in scripture because he might wel thinke none would be so monstrous in nature as to hate his owne flesh and slay his brother who is ferè alter almost himself And therefore whereas he gaue charge to all the houshold and all sorts of the family to shew mutuall loue and dutie Ephes 6. as children to parents and fathers to children seruants to masters and masters to their seruants he speaketh not a word of children among themselues as if he had bene ashamed to bid brethren be reconciled and loue one another And passing ouer it in silence
pro te orationem facis sed super te maledictionem inducis saith Anastasius thou prayest not for thy selfe but bringest a curse vpon thy selfe And therefore willeth our Sauiour when ye shall stand and pray forgiue Mark 11. 25. least your prayer be turned into sinne and pull downe a curse instead of a blessing Forgiue thy neighbour saith the Wiseman the hurt that he hath done thee so shall thy sinnes be forgiuen thee also when thou prayest Should a man beare hatred against man and desire forgiuenesse of the Lord He will shew no mercie to a man which is like himselfe and will he aske forgiuenesse of his owne sinnes If he that is but flesh nourish hatred and aske pardon of God who will intreat for his sinnes Remember the commandements O remember the commaundements thou hast broken so shalt thou not be rigorous against thy neighbour consider diligently the couenant of the most high and forgiue his ignorance Eccles 28. 2. to the 8. O remember the mercilesse debter with what indignation his Lord did vpbraid him Mat. 18. 32. O euill seruant I forgaue thee all the debt because thou prayedst me oughtest not thou also to haue had pitie on thy fellow euen as I had pitie and commiseration on thee So his maister was wroth yea more wroth with this not forgiuing of an hundred pence to his fellow then for all his owne debt of ten thousand talents that he ought him and deliuered him to the Iaâ—lors till he should pay all that was due So likewise shal mine heauenly Father do vnto you except ye forgiue each one to his brother their trespasses Agree then with thine aduersarie quickly while thou art in the way with him lest remaining thine aduersarie he deliuer thee to the Iudge and the Iudge to the Sergeant and the Sergeant cast thee into prison verily I say vnto thee saith Truth it selfe thou shalt not come out thence till thou hast paid the vttermost farthing of thy sinnes Mat. 5. 25. But if thou forgiue saith x De vâ—rb Dâ— cap 5. Austine instead of a Iudge thou shalt sind a Father for a Sergeant to arrest thee an Angel to transport thee and Paradise instead of the prison Forgiue them that trespasse against thee against thee a worme of the earth though thou canst not forgiue them that trespasse against God But alas saith y Comment in Mat. 1â— Ierome we are contrariwise bountifull and free to forgiue iniuries and wrongs done against God when in our owne wrongs we keepe hatred to the death If our brother blaspheme God open his mouth against heauen we quickly forgiue him but if he curse or reuile offend or harme vs we say not like Saint z 2. Cor. 2. 10. Paul I forgiue him we pray not with Stephen Lord lay not this sinne to his charge so farre short come we of the Saints nay of the heathens in this most Christian dutie that euer was commaunded We reade the Graecians had a sanctuarie and altar whither they vsually went all to forgiue their mutuall wrongs saith Fulgosus and Sabellicus For at Athens as a 〈◊〉 gerend praeâ—ept Plutarch reporteth it was enacted a decree obliuionis iniuriarum of forgetting Iniuries for when Thrasibulus had freed the citie of those thirtie tyrants and restored it to peace he made a law that none should remember any iniuries past which the Athenians called the Law of Obliuion And we b Tr 〈…〉 in 〈◊〉 lib â—â—ap 5. ex S 〈…〉 reade no lesse of the Emperor Aug. who though of a most tenacious retentiue memorie iniurias tamen cum primiâ— obliuisceretur wold yet forget wrongs as soone as they were offered O remember these implacable Christian be ashamed yea for euer confounded for thy euerlasting malice These were but c Ephes â— â— Gentils in the flesh at this time without Christ to instruct them Loue your enemies Mat. 5. 44. These were alients from the common wealth of Israel without that law to enforce them Thou shalt not reuenge nor be mindfull of wrong Leuit. 19. 18. These were but straungers from that couenant of promise â—â—ye forgiue men your heauenly Father will forgiue you Mat. 6. 14. These had no hope of that reward in long-suffering Blessed are you when men rebuke you and persecute you and say all manner of euill against you falsly for great is your reward in heauen Mat. 5. 1â— â—hese were without God in the world without his spirit to direct and without his grace to restraine them And these hauing not the law and doing by nature the things of the law yet shal iudge thee which by the letter of the law and spirit of the Gospell art a transgressor of both law and Gospell Rom. 2. 27. Shall not these iudge vs shall they not iudge vs Châ—istians who haue the law to threaten our hatred with iudgement and a Gospell to till on our loue with sweet promises of mercie If none of these could yet should we for his sake forgiue our brother who as d â—lut 〈◊〉 Agâ—silaus wrote to one for Nicias si insons est dimitte sin vero mei causa dimitte omninò autem dimitte hath himselfe written to vs many letters for our brother desiring vs Râ—mit one another if any haue a quarrell but if not yet euen as I â—â— Christ remitted you in any wise euen so do ye Col. 3. 13. 2. Râ—m 〈◊〉 〈◊〉 Each one For his Apost here sets vp a Siquis for loue that is lost scarce to be found on the earth Si quis if any Gentleman or other high or low rich or poore hath sound his brother offending God the owner requests him to restore him to him againe with the spirit of meekenesse that forgiueth all offences Thou must take on thee this his yoke of vnitie which is so easie to be caried by two and his burthen of loue which is so light for euery one to beare Mat. 11. 30. We reade in the law that for the building of the tabernacle God by Moses imposed a tribute on the people of Israel which should not exceede halfe a Shekel e Vide 〈◊〉 〈◊〉 〈◊〉 Mat. 17. 24. aliâ—s Exod 30. 13. which was but 10. pence as our English Translators esteeme and value it Mat. 17. 27. which taske was of Gods purpose exacted so litle that the poore might be able to contribute as well as the rich vers 15. And there is come a commaundement from Augustus the Emperour of heauen and earth that each one should forgiue if any be wronged and al the world be taxed with a subsidie of loue which if it consisted like that ten penny-tribute in donando in giuing onely many rich men of their superfluitie might cast in much but seeing it is condonando giuen in forgiuing the poore widow with the loue of God and neighbour as with two mites may cast in more then they all and say like f Act. 3. 6. Peter Siluer and gold haue
Iudgement in his soule Thou art cursed from the earth iudgement in his goods The earth which opened her mouth to receiue his blood from thine hand mistrusting no harme from brothers which were but two on the earth l Ambr. lib. 2. de Caâ—â— Abel c. 10. Nam quomodo poterat suspectare parrâ—â—dium quae adhuc not viderat homicidium for how could it suspect brotherly murder which had not yet seene man-slaughter the earth is cursed for thy sake not as it was to thy father Adam to giue m Gen. 3. 17. no fruite without his sweate and labour but when thou shalt till the ground it shall not yeeld thee henceforth her strength And thirdly iudgement in his bodie a vagabond and a runnagate shalt thou be in the earth And after sentence see how this condemned caitife is caried from the barre with despaire of mercy My sinne is greater then can be pardoned with horror of iudgement My punishment is greater then can be borne and with terror of conscience Behold thou hast cast me this day from the earth and from thy face shall I be hid and whosoeuer findeth me shall slay me But of whom saith that n Ambr. lib 2. de Caâ—â— Abel cap 9. Father was he afraid to be slaine that had none with him on earth but his parents He might feare iustly the incursions of natural brute beasts who more beastly had broken the course of nature he might feare rightly the teeth of wild beasts who brutishly had fleshed them with mans blood yea the blood of his brother He could not presume of the subiection of fowles who had taught them that a man might be killed He might now also feare the hands of his parents who had taught them that parricide might be committed and that they would learne to practise a murder who had taught him the precept in their original sinne This is Cains punishment in his person and yet see the taint of his blood in al his postetitie whom Noes flood washt away saith o Lib. 15 de â—iâ— Dâ— cap. 20. Austin from the face of the earth when it could not wash away their scarlet sinne of blood double died both in Caine the threed and in his of-spring the cloth and garment of vengeance whom the holy Ghost deigneth not to name in reciting the catalogue of Adams posteritie Gen. 5. for the face of the Lord is against them that did euill to cut off saith Dauid their remembrance from the earth For he would not take them in his mouth nor make mention of their names within his lippes as if that curse of the Lord had fallen on his progenie Psal 109. Let his posteritie be destroyed and in the next generation let his name be cleane put out O that all Caines which thirst the bloud of their Abel that all Ismaels which persecute their Isaac that all Esaus which pursue their Iaacob to the death would beware to follow the way of Caine that they might not perish in the gaine-saying of Core Are they Graecians or Barbarians wise or vnwise let those reade Plutarch a naturall man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of brotherly loue and these their owne bodie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of lime-loue how those brethren and twins of the bodie eyes eares hands and feet loue one another and for shame of their soules be reconciled to them who are flesh of their flesh and bone of their bones And surely if we yet looke further to the rocke whence we 2. Brother naturall in blood which is each man are hewne and to the hole of the pit whence we were digged if we consider Adam our father and Eue that bare vs we shall find that we haue all this p Iunius Polan in Mal. 2. 10 one father Mal. 2. 10. and all this one mother who is mater omnium viuentium Gen. 3. 20. aut iustiùs morientium as one q Ferus in Gen. 3. 20. cals her the mother of all men liuing or rather dead while they liue in her trespasses and sinnes and all men therefore brethren Gen. 9. 5. and this brotherly kinred of men made by him who made all mankind of one bloud Act. 17. 26. For as r Ser. 1. de â—eâ—uâ— Leo truly said of neighbour that euery man whether friend or foe bond or free is our neighbour so fratrem vt proximum vel omne hominum genus accipere debemus saith Å¿ Lib 2. in Zâ—c cap. 7. Ierome and Saint t Lib 2. locut de Exod. Austine Euery man is our brother by nature as our neighbor in the vse of naturall things Through which coniunction of mankind the very heathen u Cic lib. 1. Ossâ— could see in the twilight of nature that certaine duties of amitie and fellowship are naturally due from all men euery one to other and therefore x AEsch â—rat cont â—â—sâ—ph Arist lib. â—â—hetor ad Theâ—â—ect vsed the name neighbour as our Sauiour doth here brother generally for all men And indeed seeing as y Homil 51. ad Pop. Antioch 1. The greater world preacheth concord and vnity to man Chrysostome well noteth the God of all hath giuen all but one house the world to be domesticos naturae the houshold of nature that father of lights hath light all but one candle the Sunne to be filios lucis iust and vniust children of that light seeing he that spreadeth it out like a curtaine hath couered all but with one canapie and roofe of heauen to be one family of loue And seeing the feeder of euery liuing thing hath spread all but one table the earth at which boord we are all companions of one bread and drinke all of one cup the ayre doubtlesse this communitie of naturall things should breed such a common vnitie in nature as should make men in this one house to be of one mind and sons of one light to walke in loue as children of the light and the familie vnder one roofe to walke in this house of God as familiar friends and companions at one table to eate their meate together with singlenesse of heart as it vnited those Saints because they had all things common Act. 2. 44. Which communion of all things naturall if it cannot knit men in one with these bonds of nature yet beholding the common vnion of all things amongst themselues the musicke of this harmonie should breed concord and peace in man the son of peace For whether we lift vp our eyes to heauen aboue behold it is there the heauens declare the glorie of God in their peace and the firmament sheweth his handi-worke or whether we cast our eyes on the earth below behold also it is there both preaching peace to his people and to his Saints that they turne not againe Wherefore as z Prou. 6. Salomon sent the sluggard to the pismire as his schoole-maister to bring him to labour a Esâ— 1. Esau the vngratefull to the oxe and asse to learne
Abimelech thus Origen 4. Tertullian lib. 1. de patient he saith Disciplinae seculi vanae 4. Tertullian ad laudem gloriam Dei promouent aut nunquid potius iniuria cum diuina res in secularibus rebus volutatur Secular learning which some hold so fabulous and vaine promoteth the praise and glorie of God or is it rather an iniury to it when diuine matters are handled therein 5. Cyprian lib. 4. epist 2. when the Apostle saith he biddeth 5. Cyprian take heede least any deceiue you with Philosophie and vaine deceit Vitanda sunt quae non de Dei clementia veniunt sed de Philosophiae durioris presumptione descendunt 6. Damascen lib. 4. de Orthod fid cap. 14. his iudgement is 6. Damascen Si ab ijs qui foris sunt decerpere quippiam vtile valuerimus non aspernabile est If we can take any profitable thing from prophane writers it is not to be abhorred Let vs become approoued Gold-smiths keeping the lawfull and pure gold but refuting and refusing the adulterine Sumamus sermones optimos Deos aâ—tem ridiculos fabulas alienas canibus proijciamus Let vs take their best sayings but their ridiculous gods and strange fables let vs cast to the dogs 7. Epiphanius in ancorat sheweth that the very fables of the 7. Epiphanius Poets proue the resurrection and hauing declared it in many addeth withall Et multa de his dici possunt ad confirmandam fidem nostram atque ipsos redarguendos And is not that which confirmeth our faith needfull in popular sermons 8. Theodoret lib. 1. de fid is excellent in this point At least 8. Theodoret. saith he speaking to the heathens beleeue your owne Philosophers ye friends who by a certaine previous tradition prepared and taught you to entertaine our religion For they seeme to be like those birds which they call singing birds that imitate mans voice and vnderstand not the meaning of those words they vtter and in like manner when they speake of diuine and heauenly matters they were ignorant of the truth of those things they deliuered This dew of heauenly knowledge fell on the Prophets and Apostles like raine vpon good ground that brought forth much fruite but on them like raine vpon dâ—sart and sauage places that with briars and thornes oft brings forth things that may be eaten And as I thinke they deserue some pardon seeing they were not guided by the light of the Prophets and Apostles but had onely the direction of nature Therefore they who are endued with iudgement and discretion know to take from them what may serue their turne and let the rest alone as they that gather Roses let the prickles alone And as Bees not onely light vpon sweete but also bitter flowers when they sucke out onely sweetnesse and abhorre bitternesse so making a most sweete hony of contrary qualities sweet and sower bitter and pleasant so we following their example Evestris illis amarulentis pratis compose pleasant and profitable honie for our selues And as Apothecaries confect wholesome medicines of venimous beasts as Serpents and Vipers refusing somethings and taking othersome driue away many diseases by their vertue Ita nos vestrorum Poetarum Historicorum Philosophorumque monumenta versantes alia ex ijs vt noxia pestifera declinamus alia verò sparsim nostrae inserentes doctrinae auxiliarem ac sâ—lutarem curationem afferimus What can be said for pregnant for this point 9. Socrates lib. 3. hist. Eccles cap. 14. answering the obiections 9. Socrates of them that refuse it pronounceth Doctrina Gentilium neque à Christo neque ab cius Apostolis vel approbatur vt inspirata diuinitus vel vt periculosa prorsus reijcitur And this I thinke saith he was done not without the prouidence of God for many Philosophers among the Gentiles resisted the false opinions of Epicures and Atheists and by their bookes haue brought no small profit to the fauorers of true godlinesse and pietie though they knew not of the Messias Again both Christ his Apostle commaund vs vt exquisiti numularij we trie all things keeping that which is good and take heed that none deceiue vs by vaine Philosophie which is not after Christ which we cannot do nisi hostium arma possideamus vnlesse we take from them the weapons of our enemies as did Saint Paul and such other of the Church that succeeded He addeth this short Epiphonema as a reason of all Nam honestum quocunque fuerit loco est veritatis proprium truth is still truth and like it selfe wheresoeuer we find it in Prophets or Poets Apostles or Philosophers 10. Lactantius in his third booke of diuine Institutions 10. Lactantius though a professed enemie to Philosophers confesseth of Philosophie that it agreeth with Scripture in many things where we may embrace it though oft it is corrupted with lies where we leaue it 11. Nazianzene monod. in Basil exceedeth all these in this 11. Nazianzene point I thinke saith he it is granted of all that are wise that al learning and knowledge first is in the kind and nature of good things not onely that Christian learning which hunteth not so much after wisedome of words as the sense and meaning of things but also that which is among the infidels or which some Christians hate as separate from God iudging amisse For if they despise it for this cause because some haue taken harme thereby and fallen into errors by the same reason they should hate the heauen and the earth and all things contained therein seeing many haue made them their gods and abused these to idolatrie In like manner the fire and other elements yea meate it selfe shall be eschued of all men as euill things because some abusing them haue gotten their death and destruction thereby But as we may reape good euen of euill things when of Vipers flesh we make Triacle a singular and soueraine medicine for all diseases Sic ex Graecis doctrinis c. so out of secular writers may we take whatsoeuer maketh for the knowledge of naturall things and framing of our manners Non enim ex eorum dogmatis ad Dei cultum parùm proficimus for by their lessons and sayings are we not a little furthered to worship and serue God No knowledge therefore or learning is to be refused sith al science whatsoeuer is in the nature and kind of good things Quin potiùs ipsam spernentes rusticos planè ignauoâ— existimare debemus but we must rather count them rude and slothfull that despise it Qui omnes pariter ignaros esse vellent vt ipsarum ignorantia in communilatens minimè deprehendi aut ab alijs taxari valeat who would gladly haue all men as ignorant as themselues that their owne ignorance lying hid in the common heape might not be espied or perceiued taxed of other men Thus speakes eloquent Gregory Nazianzene and this very same whole saying he hath almost
thankfulnesse b Ier. 8. Ieremy the neglecter of season to the Storke and Turtle Crane and Swallow to learne oportunitie of time the cruell c Lam. mother to the Dragons to learne to draw out her breasts and our Sauiour the worldling to Rauens to learne diuine prouidence and contentation Mat. 6. So aske now the beasts as d Cap. 12. 8. 9. Iob speaketh and they shall teach thee and the foules of heauen and they shall tell thee or speake to the earth and it shall shew thee or to the fishes of the sea and they shall declare it vnto thee If thou go vp to the heauens it is there to be read in the large volume of the heauen if thou go downe to the deepe behold it is there and the naturall face of peace maist thou behold in the glasse of the sea If thou go ouer the sea to the sauage beasts of the wildernesse behold also it is there and thou shalt find it in the dennes of the earth For whether we looke without vs into the greater world we shall see the celesâ—iall orbes and sphaeres of the heauen though their motions be diuers and their reuolutions thwartingly crossing one another as e â—â—a â—pacis q 〈…〉 one noteth yet in so many ages constant in that first couenant of peace they keepe his law of vnitie and order which shall not be broken Psal 148. The elements themselues though in nature opposite and in operation contrarie as heate and cold drought and moisture yet concordi pace ligantur as the f Quid mâ—tam lib. 1. heathen obserueth yet yeeld they each to other and meete all in a middle temper for constitution of humane bodies Looke on the earth below which though it be full of strife and cruell habitations as the Psalmist speaketh yet therein the beasts of the field armentatim pascunâ— they feed by heards and graze by droues the fishes of the sea gregatim natant they swim in routes together and whatsoeuer walketh through the paths of the seas the foules of heauen turmatim volant they flie by flockes and sing together amongst the branches Leonum feritas inter se non dimicat saith Plinie g Lib. 7. 〈◊〉 hist in proam The crueltie of Lions and Beares fight not one with another for quando Leoni fortior eripâ—it vitam Leo saeuis inter se conuenit vrsis The wild beasts and birds fight not with their kind but kindly hold together Euen Serpents bite not one another but the heele of man who treadeth on their head The fishes of rapine though greater deuoure the lesse yet nisi in diuersa genera non saeuiunt the most rauenous birds prey not on their kind So true is that of Syracides Euery beast loueth his like and euery man should loue his neighbour all flesh will resort to their like and man should companie with such as himselfe Eccles 13. 16. Yea whereas all these kinds were made by couples and twoes Gen. 1. 22. as if nature had dispensed with their diuision man was created vnicus but one as a thing of vnitie without diuision vers 26. which one though the Creator made two by an after creation Gen. 2. 22. yet made he presently these two one againe by coniunction of mariage vers 24. vt sciamus quà m concorditer viuere debemus that therby we might know saith h Lib. 11. de ciu Dâ—â— cap. 21. Austine how peaceably we should liue together in one mind But what do I speak of sensible thogh vnreasonable beasts the senslesse creatures as we see in trees embrace one another with the armes of their loue the Vine embraceth the Elme the Peare-tree the Vine the Woodbind the Oake yea the hard-hearted stones affect that in loue which doth sympathize with their nature as the Load-stone the Iron nay quod magis mirum est saith Erasmus which is the wonder of all wonders euen the wicked spirits and fiendes of hell by whom concord betweene men was first broke and daily stirre vp men to strife yet in wisdome agree all together seauen in i Luk. 8. 2. Mary Magdalene and a whole legion in k Vers 30. one man could agree without discord and hold it for a Maxime in their policie that Satan should not be diuided against Satan lest his kingdome shold perish by dissention Luk. 11. 18. Thus the greater world without him is like a citie at vnitie in it selfe to shame contentious man if being the center of all this circumference he shall be so diuided in himselfe as to make this great round a cock-pit of iarre and himselfe a gazing stocke of strife to foules of the heauen beasts in the field and fishes in the sea And if yet we reflect our eyes to within our selues and behold Secondly the lesser world man the Microcosme and lesser world we shall find him an harmonie of discords an vnitie of pluralities an epitome of the whole and the center of all these diuided lines For as Salomon spake of the feare of God Finis est omnium totum hominis Eccles 12. 13. so may I of man who was made to feare God he was the end of all creatures and the summe of them all as Ambrose l Hexam with some m Laurent prâ—fat inoper â—â—atoâ— other haue obserued Which litle world as God in the Epilogue of his worke for his worke was a word fiat Gen. 1. dixit facta sunt he spake but the word and they were created Psal 148. 5. created him to be Lord of all so epitomized he all things of the greater in this lesser world to teach him vnitie aboue the rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the n Eph. 1. 10. Apostle speaketh of recreation and gathered all things into this one which are in heauen and earth that as Paul spake of his recapitulation and end of his word Nunc eorum quae dicta sunt haec summa est Now of all things that haue bene said this is the summe Heb. 8. 1. so might the Lord speake at the end of his worke Nunc eorum quae facta sunt haec summa est of all things that haue bene now made this man is the summe and briefe of them all In whose inner man though the o Gal. â— 17. flesh and the spirit are enemies by grace as thoâ—e twins p Gen. 25. 21. stroue and fought together in the wombe of Rebeckah that two nations struggle in his wombe and two manner of people seeme diuided in his bowels yet in his outward man the soule and the bodie though two contrarie parts of heauen and earth like the Wolfe and the Lambe are met together and like the Leopard and the Kid lye feeding together and kisse each other Which two sisters though yet as contrarie each to other as Mary who sate at Christs feet and heard his preaching was to Martha cumbred about much seruing and troubled about many things Luk. 10.
mouth that displeased him wherefore well might he speake as he k Ci◠in Lalio doth from his experience that nothing doth more beget and bring vp amitie then paritie equalitie and likenesse in the things of the bodie of mind and of fortune What knit Austine and Alipius so indissolubly together to come to more spiritual friendship but because as he l Lib. 6. 8. 9. conf confesseth they were borne both in one towne Togasta in Affricke brought vp in one studie of learning almost of one age conuerted by one Ambrose at Myllaine at one time from one heresie receiued one baptisme and one spirit of new birth And what should more linke our hearts then that we are all borne of one immortall seed in one wombe of the Church growing vp in one bodie to the full stature of Christ as members knit together by one spirit all trauelling to one Canaan and hope of our calling in this way seruing one Lord maintaining one faith fighting together in one Sacrament and oath of Baptisme and louingly liuing together as sons of one God and Father of all O hearts harder then Adamant complaineth m Eras pacis quarim peace In rebus tam multis consortium in vita tam inexplicabile dissidium In so many things fellowship and in life no friendship All one bodie and in the members no sympathie In all one spirit and in the affections no harmonic All one hope of heauen and in coheires no symphonie All one Lord and in fellow seruants no vnitie All one faith and in opinions no symmetrie Al sworne in one Baptisme and in fellow soldiers no symmachie all adopted by one Father and in brethren no fraternitie For all these one 's no vnitie This of all other is argumentum maximi momenti the most inducing motiue saith a n Beza maior ann in Eph. 4. 4. Writer and strongest argument that may be to loue that we are all by one God and Father made one bodie through one Spirit to serue one Lord in one faith and consecrated to him by one Baptisme doe hope all for one glorious inheritance whereunto we are called Which seuen o Zach. 11. 14. bands of brotherhood seeing Satan hath dissolued as Antiochus cut off the seuen brethren which were knit together 2. Mach. 7. giue me leaue to bind them faster then before and seeing the vnitie of one God and Father is p Rolloc in Eph. 4 first in order somewhat inuerting the linkes to order them as Beza in that golden chaine hath proposed them First we haue all one God and Father of all who as he is the 1. linke of Christian brotherhood One Father author not of confusion but of peace 1. Corint 14. 33. so will he haue all things in his house done honestly and by order ver 40. And rather so done because as mightily he hath shewed himself a Father of generation to vs all Esai 64. 8. wherein yet are both q Acts 17. 24. 28 beasts and r Verse 26. beastly men our brethren and our sisters but the ſ Iob 17. wormes so mercifully hath he bene a Father of regeneration to redeeme vs his children Esai 63. 16. for which cause we may call t Math 13. 9. none our father on earth but him nor any brethen but the children of his spirit From which former paternitie of creation as he called his creatures onely good when they were seuered apart but then indeed very good when in one view he saw them v Iun. in Gen. 1. 31. in symmetrie vnited together Gen. 1. 31 so frō this later fatherhood of recreation he counts his new creatures good when in peace they serue him by x Mat. 18. 20. two or three but then only commendeth them for very good when they all continue together with one accord in the temple and in symphonie praise him together Acts 4. 46. yea so good that in admiration thereof he crieth out in exclamation Ecce quà m bonum behold how good it is when brethren dwell together in vnitie Psalme 133. For indeed as the eye saith Saint y Lib. 3. de Gen. ad lit cap. 24. Austine the light of the body though it seeme faire and is well fauoured in it selfe when it is apart from the whole is yet more beautifull and comely when vnited with the members of this little world so the light of the world was glorious and good in it selfe when it was without the firmament of his luster Gen. 1. 4. but then onely called most glorious and very good of its Father when he saw it ioyned with the members of the greater world verse 31. Which vnitie of creatures if it be so good and comely in the eye of their mightie Father who formed them of dust by his word then Quà m bonum quà m iucundum how good and comely is it in the eye of their mercifull father who framed them anew by his essentiall word to see his children like brethren dwell together in vnitie Which dutie of accord though as father rightly he might claime by that title of father A sonne honoreth his father If then I be a father where is mine honor And which seruice of vnitie though as God iustly he might challenge by that right of master a seruant honoreth his master If then I be your master where is my feare Mal. 1. 6. yet draweth he them with promise of reward in that Psalme that they might do it at least like hired seruants for their profit which they would not for his pleasure as dutifull children Ecce saith he behold how profitable and how pleasant it is which sith for himselfe is not pleasant any thing vnto the Almightie that thus thou art righteous nor profitable vnto him that thou makest thy wayes thus vpright Iob 22. 3. for as thy goods are not profitable Psal 16. so neither is thy goodnesse pleasant vnto him for himselfe Iob 35. 7. surely the profit and the pleasure of this concord redounds to them alone that like brethren dwell together in vnitie And though vertue haue no reward better as vice no punishment greater then it selfe so that we should not need the spurre of reward to be pricked forward to this as neither the bridle of punishment to be restrained from that yet is he here driuen to call on our dull nature with the spurres of profit and pleasure when we behold how profitable and pleasant a thing it is for brethren to dwell together in vnitie For seeing omne amabile euery obiect of our loue which lodestone-like draweth our iron hearts to affect and embrace it must be as our z Arist li. 8. eth cap. 2. Moral-master teacheth either good or profitable or pleasant he setteth here this Psalme before our eyes as a glasse wherein we may behold how good how profitable and how pleasant a thing it is for brethren to dwel together in vnitie The glorie of which vertue was so eminent to the eye of his
fire and oft times into the water Mat. 19. 15. It was a tongue denying the faith and forswearing nature which cursed its fellow-members Mat. 26. 74. They were hands possessed with a legion of diuels which stroke their fellow-members with stones Mark 5. 5. and most vnnaturall teeth which did p Esai 9. 20. eate vp the armes and q Esai 49. 26. deuoured their owne flesh For if thus the feete of the bodie mysticall shall presume to rise against the head and each member against his fellow what is this saith r Orat. 1. de reconcil Monach. Nazianzene but the dissolution of the ioynts and destruction of the whole If the mysticall members shall thus striue each with other the reuerend bodie of Christ must needs be rent asunder and Satan by our hands shal deuide the seamelesse coate of Christ which by the cruell souldiers that crucified the head he could not effect Iohn 19. 24. Because indeed the twelue tribes of Israel according to the flesh should be deuided in themselues and rent in two parts Ahijah the Prophet tore Ieroboams garment in twelue peeces 1. Kings 11. 30. but because Israel after the spirit should not be rent in schismes 1. Cor. 3. Christ would not haue his seamelesse coate diuided as Å¿ De vnitâ—t Ecclesia Cyprian well obserueth and yet it is dolefull to see what diuision among the members of Christ in whose bodie humorists like distempering humors in the fit feuer of blind zeale runne beyond the sobriety of knowledge and the temper of Christs bodie But blessed be that Phisitian which giueth them a cup of cold water to drinke for allaying of their hot fit verily he shall not loose his reward It is ruthfull to see how when the Galatians would haue plucked out their eyes to giue t Gal 4. 15. Paul the hands of Christs bodie would plucke out the eyes to giue themselues sport as the Philistines did Sampson and our tongues of perswasion would teach the eyes to be no higher then themselues in the bodie and haue no greater lights then starres in the Church which is a u 1. Tim. 3 15. firmament of truth nor those to differ one starre from another starre in glorie We haue not wanted many a Diotrephes Qui quoniam non possunt primum locum obtinere in Ecclesia idcirco eam scindunt vel ab ea deficiunt as x Maior annâ—â— in 1. Cor. 12. 15. Beza speaketh who it seemes said by experience of some in our Church and for loue of good brethren concealeth the Church who because they could not haue the preheminence among vs to be one of the two eyes of this bodie would therfore not be of the bodie and when blazing comets could not be the Sunne or Moone would fall from heauen with the taile of the Dragon and become wandring starres as the y Iud. 13. Apostle well termes them And though as z 2. Tim 3. 8. 9. Iannes and Iambres withstood Moses these also resist the truth yet the comfort is they shall preuaile no longer for their madnesse shal be euident vnto all men as theirs also was but of this more anone and meane while let them know from Saint a Ser. 2 de pace aâ—frat in erem Austine that as the spirit of man viuifieth not the corporal members vnlesse they be ioyned in vnitie so neither the spirit of God quickneth the spirituall members vnlesse they be vnited in peace and so vnited that like as those though they haue not the same office haue yet the same care one for another 1. Cor. 12. 4. 25. so these though they haue diuers giftes and operations of the spirit yet be one anothers 2. Community members in the bodie Rom. 12. 5. 6. For as the eye seeth more for other parts then for it selfe so must the wise with b Iob 29 15. Iob be the eye of wisedome in counsell to the ignorant and blind and looke not euery man on his owne things but on the things also of other men Philip. 2. 4. As the hands are not strong for themselues alone but for defence of the rest so must with c Verse 12. him the hands of helpe in the Nobles deliuer the poore the fatherlesse and him that hath no helpe As the feet sustaine not or cary themselues but the whole so must those strong men of supportance in the gentrie with d Verse 15. him be feet to the lame and support one another through loue Ephes 4. 2. As the head deuiseth not so much its owne as the good of the whole so with e Verse 16. him must the head of aduice in the Lawyers seeke out the cause for them that know it not As the eare heareth not alone for it selfe but the whole so with him must the eare of iustice in the magistrats deliuer the poore that crieth Iob 29. 12. and so as they did him the eye that seeth their iustice shall giue witnesse to magistrates the eare that heareth their wisedome shall blesse the counsell the hands that receiue their helpe shall defend the Nobles the feete that feele their sustenance shall support the gentrie that as f In Psal 130. Austine noteth though the eye see and heare not the eare heare and see not the hand worke and neither heare nor see and the foote walke and neither heare see nor worke yet the eye may say the eare heareth for me and the eare may say the eye seeth for me and either say the hand worketh for me and the hand say both see heare for me and all three confesse the foote walketh for them seeing singula seruari totius interest the safetie of one is the safegard of all as g Lib. 2. de ira cap. 31. Seneca wel obserues Thus those three thousand Christians which were members of this bodie had such care one of another that none among them lacked but had al things common which were communicable Acts 4. and each distributed to other as he had need as the naturall members haue care one for another Thus those other Christians in the Primitiue Church had a communitie of hand and heart one with another Omnia indiscreta sunt apud nos praeter vâ—cores All things said they by h Apol. aduers Gâ—mez Tertullian their mouth are common amongst vs except the mariage bed In illo loco consortium soluimus in quo solo caeteri homines consortium exercent in that place we breake company in which alone these heathen are companions This should be the mutuall care of Christs members sith the members of the body haue such care one for another that as these if one suffer all suffer with it 1. Cor. 12. 26. 3. compassion so also they suffer one with another 1. Pet. 3. 8. Which place of Saint Paul father i Tom. 10. homil 15. de mod quo noâ— inuic dilig deb tract 32. in Jâ—an in Psal 130. Austine
this one faith which before they destroyed yea we wil giue thanks vnto God with these words of Dauid saith h Comment iâ— Psal 133. 1. Calume Ecce quam bonum quam incundum habitare fratres in vnum We will sing and make a merrie noise to the God of Iaakob when he shall turne them from the power of Satan to God as i Gen. 9. 27. he perswaded Iapheth to dwell in the tents of Shem. Meane while saith that writer we must embrace all of them which submit themselues to this one faith and righteousnes of God and let vs wish with stretched out armes to embrace all that dissent from vs if to returne in vnitatem fidei into this vnitie of faith they refuse not If any kicke against the prickes valere sinamus let vs bid them adieu because no fraternitie must we haue but with the chil-of God and brethren in one faith Which seeing we hold fast as 2. One faâ—th of God the anker of our hope stedfast and sure in all stormes we should not like Pauls mariners so iar in our iudgements as to leaue the ship of the Church in her straight course of heauen and fly each one to the cockbote of his priuate opinion For seeing that one faith in God is grouÌ„ded on this one faith of God which is the word of truth surely as that doctrin is no other but the k Ephes 2. 17. Gospel of peace nor hath any author but the l 1. Cor. 14. 33. God of peace nor any ministers but the m Rom. 10. 15 messengers of peace so requireth it no dutie more then the n Rom 12. 18. studie of peace nor commendeth any vnitie so much as the o Ephes 4. 3. bond of peace nor coÌ„mandeth any profession so often as her followers to be p Luke 10. 6. children of peace nor any charge so straite as her Apostles and sent ones to be Embassadors of peace Neuertheles though we all proceed by one rule of this matter yet mind we not so all one thing in the manner but that consenting in the doctrine which is according to godlines we dissent in some questions and strife of words whereof commeth enuie and euil surmises 1. Tim. 6. 5. Of which teaching otherwise I dare not as q Lib 3. Off. c. 3. Tully said of some Nobis nostra academia magnam licentiam dâ—t our Vniuersitie this way giues vs much libertie vt quodcunque maxime probabile occurraet id iure nostro liceat defendere that we may broach whatsoeuer strange doctrine we thinke probable Yet dare I with r Lib. 18. Moral cap. 6. Gregorie auouch of some new-fangled questionists Praedicamenta doctrinae quae quaerunt ad questionem habere non valent ad refectionem that they giue heed to brawlings about the law which breed questions rather then godly edifying which is by faith 1. Tim. 1. 4. as whether the late writers are not to be preferred to the auncient fathers and whether humanitu in sermons be not vnlawful The Apostle bids such put away these questions because they are foolish and vnlearned 2. Timoth. 2. 23. Foolish in preferring the children before their fathers as our greene haire doth it selfe before gray heads and imberbis theologiae thinks it self able to teach graue Doctors how to preach Vnlearned in calling the lawfulnesse of learning into question and in Timothy and Titus commaundeth all Bishops which are the heads of the tribes and ouerseers of the seers not onely to put them away when they are broached by them but to stay foolish questions or as the word may import to quench them in one before they set many or any in the Church on fire 2. Tim. 2 16. Tit. 3. 9. For as fire saith Å¿ â—â—rp gerâ—nd pâ—aec p. Plutarch begins not first in the sacred and publicke places but breedes first in a priuate house by some snuffe of a candle among straw and after sets on fire the church of the towne so these snuffes of candles that fall among our papers in the study if they be not staid will fire the Church of God How much the more were it to be wished that as our reuerend fathers haue happily caused an vniformitie of discipline in the Church so they wold not only execute that peace-making Canon that none preach against the doctrine of another but prescribe also generant tenants of our Church to be followed by Churchmen in the lesser matters of doctrine that these foolish questions and vnlearned might be stayed And if the Iewes be tied to their Cabala the Turkes to their Alcaron Logicians to the axioms of their Aristotle Phisitions to the aphorismes of their Hippocrates and Galen Geometricians to the compasses of Eisclide Rhetoricians to the precepts of Tully Lawyers to the maxims of their Iustinian yea Grammatians to the rules of their Lilly why not babes in Christs schoole to her rules who is a Lilly of the vallies and as a Lilly among thornes so this Christs loue among the daughterâ— Cant. 2. 2. We reade of a craftie King in t Lib. de 〈◊〉 Orisâ—a Plutarch who knowing his enemies the Egyptians would out match him in strength if they matched in minds and accorded in their counsel enioined each country the worshipping of diuers beasts which were enemies by nature and would prey each on other and while euery one defended his beast against the rauin of another and tooke his wrongs impatiently it came to passe at last saith mine author vt ob animaliuÌ„ immicitias ipsae quoque gentes re no obseruaâ—a infestae sibi inuicem hostesque reddereÌ„tur that by the enmity of their beasts the people themselues vnawares became such enemies that he subdued them Thus and more then so subtile is the Prince of darknes who perceiuing vs to be insuperabiles nisi separabiles impregnable while knit in one mind and iudgement he soweth strange questions among vs as tares among wheate which no lesse we adore then they did their seuerall gods for alas though in generall like the u 2. King 17. 33 41. Samaritanes we worship one God hold alone truth of faith yet some haue like theÌ„ their houshold gods and priuate opinions which as idols they adore and these contray opinions while we defend against others contend about strife of words ob opinichum inimicitias re noÌ„ obseruata ipsi quoque hâ—stes reddimur of this doting on questions and strife of words to English it from S. Paul commeth enuy strife railings and euil surmisings through vaine disputations of men 1. Tim. 6. 4. After which nouelties as mens eares do naturally itch 2. Tim. 4. 3. when x Acts 17 21. Athenian-like they giue themselues to nothing so much as to heate some new things so are thereby y Ephes 4 14. wauering children caried about with euery wind of vaine doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by hazard-cast and chance-throw of men that speake at