Paul our wedding garment of loue according to his white robe of mercie Col. 3. 12. Now therefore saith he as the elect of God holy and beloued put on the bowels of mercie kindnesse modestie meeknesse and long-suffering forbearing one another and forgiuing one another sicut euen as Christ forgaue you As the elect of God that is if ye haue any internall seale to your soules of your election holy if any externall signe of sanctification to make it sure to your selues beloued if any experience of the loue of God to his Saints put on not for a forenoon like your cloake which in heat straight goes off againe nor for an houre like your hat which goes off at euery wrong that meetes you in the way but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put on f Beza 〈◊〉 〈◊〉 in Col. 3. 12. neuer to put off againe the bowels of mercie toward the vnmercifull kindnesse toward the vnkind modestie toward the immodest meeknesse toward the cruell and long-suffering toward the hasti-minded man After whose example sicut euen as Christ forgaue and loued you his enemies as himselfe gaue them this new commandement Ioh. 13. that we loue another sicut euen as he loued vs that we loue one another A new commaundement g â—erus 〈◊〉 in Ioh. 13. because by him renewed from that Pharisaicall tradition h Mat. 5. 43. Thou shalt hate thine enemie New because oftener and more excellently commaunded in the new then old Testament new because otherwise in the new then the old commanded in that with a sicut teipsum loue thy neighbour as thy selfe in this with a sicut â—go dilexi vos as I haue loued you that ye loue one another New because now confirmed with greater examples of God the Father and Christ his sonne new because though iudiciall and ceremoniall yet this euangelicall loue remaineth for euer and new because though to day discharged tomorrow it must be renewed to loue one another sicut euen as he loued vs. And what was the measure deare Christian of that sicut His Apostle meteth it out by foure adiuncts of our basenesse and demerit Christ when we were yet of no strength died for the vngodly Rom. 5. 6. Christ the onely Sonne of God died the most shamefull death of the crosse for vs when we were yet of no strength by nature yea sinners by profession yea vngodly by defection nay enemies by rebellion We had neither strength to stand in iudgement nor righteousnesse to satisfie the law nor godlinesse to moue mercie nor friendship to procure pardon and yet saith the Apostle yet notwithstanding or rather withstanding all these Christ when we were yet all these died for vs. Christ suffered saith i 1. Pet. 3. 18. Peter the death most ignominious for sinnes the cause most odious the iust for the vniust the persons most vnequall that he might bring vs to God the end most glorious This sicut of his loue himself measureth out with a sic dilexit Ioh. 3. 16. as if he had bene sicke of loue as the spouse Cant. 2. 5. k speaketh and that sicknes of loue with those foure dimensions brâ—adth length heighth and depth of his loue Ephes 3. 18. himselfe meteth The onely Sonne of God there is the height was sent downe there is the depth into the world there is the breadth that it might haue euerlasting life without end there is the length of his loue Saint l Ser. t. de Adâ—â— Dom. Bernard measureth the quantitie of his loue with the same dimensions what was the cause sayth that Father Vt maiesâ—as tanta there is the height De tam longinquo there is the length Descenderet there is the depth In mundum locum tam indignum this is the breadth of his loue Quia misericordia magna quia miscratio multa quia charitas copiosa because his mercie reached vnto the clouds because his mercie was for euer without end because it reached to the deepe below because his mercie was ouer al his workes as the Psalmist speaketh it was a sic dilexit a loue-sicke affection strong as death that he should loue vs Tantus tantum tantillos tales he so great vs so little such enemies and with such loue saith m De dilig Dâ—o Bernard alluding to those foure dimensions of Saint Paul O that I had the tongue of men and Angels to decipher his loue to thee his enemie that this n 2. Cor. 5. 14. loue of Christ might constraine to do good to thy foes O remember we in the loines of our father Adam like strangers from God were going downe from Ierusalem to Iericho from heauen to hell and fel among theeues who robbed vs of our raiment and robe of righteousnesse O remember how they wounded vs so sore that from the top of the head to the sole of the foote there was no whole part in our bodies and soules but wounds and swellings and sores full of all corruption leauing vs not halfe like that traueller but quite dead in trespasses and sinnes Ephes 2. 1. and forget not deare Christian how then this good o Luke 10. 33. Samaritane as he iourneyed and came from the bosome of his father cured vs when both Priest and Leuite like Iobs friends Phisitions of no value passed by vs no eye pitied vs to do any thing vnto vs or to haue compassion vpon vs nay no creature in heauen or earth p Psal no man could deliuer his brother or make agreement vnto God for him for it cost more to redeem their soules so that they might let that alone for euer Then then this Sunne of righteousnesse being in the q Phil. 2. forme and glorie of God went backe ten degrees in our nature as the Sunne did in the diall of Ahaz and tooke on him the forme of a seruant that in the rags of our flesh he might Câ—drus-like tast death for his people He then came vnto vs when like r Ezek. 16. Israel we lay tumbling in our blood and bloodie sinnes bound vp our wounds and said Ye shall liue powred in not oile and wine but sweate and blood into our sores set vs on his owne beast nay Å¿ 1. Peter 2. 24 caried our sinnes on his owne body on the tree made prouision for vs and tooke out not two pence siluer and gold or t 1. Pet. 1. 18 19 corruptible things but his precious blood that great price of our redemption 1. Corinth 6. saying for man his enemie to his offended father like that good Samaritane to the host for the stranger Whatsoeuer he hath spent I will recompence it or as v Philem. 17. 18 Paul gaue his word to Philemon for his vagabond seruant Father if thou count our things common receiue him as my selfe if he hath hurt thee or oweth thee ought that put on mine accounts I Iesus haue written it in blood with mine owne hand I will recompence
Homil. 11. in Mat. 5. oper imperfect Chrysostome He hath hurt me and I haue not offended him and therefore ought he to come to me and not I to go to him O saith that Father for I suppose such a golden saying must needes proceed from a * i. A golden mouth Chrysostome though it be counted a bastard O saith he if thy Lord for the greater glorie of thy saluation commands thee to make Go to thine offendor friendship with thine offendor being by him hurt thou oughtest rather first to intreat him that thou maist get of thy Lord a double reward One because thou sufferedst the wrong another because thou first soughtest reconcilement For if thou hast offended therfore intreated him God will pardon thy fault sath first thou intreatedst him yet no reward shalt thou haue because being faulty thou besoughtest him but if he hath wronged thee and yet thou first wentest to him for agreement thou shalt haue great reward Hasten therefore to preuent thine enemie lest thou foreslowing that oportunitie of gaine he go before thee and catch thy reward Yea Christ himselfe saith that z Chrysost hâ—m 17. in Mat 5. sic Theophilan Mat. 5. 24. Father Lâ—sâ—m remittit sends the offended to his brother for peace and seemes to say to him rather then to the offending these words of my text Go to thy brother if he hath ought against thee he addeth not iustly or iniustly but agree with thine aduersarie whether he be the plaintife or defendant as the word in the Syriacke imports a Iunius in Syriac Test Mat. 5 25. both Neither saith he reconcile thy brother to thee as if he onely sent him who had offended but to shew that he dismisseth the offended to his brother he speakes in the passiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 go thy way and be reconciled which agreeth offendendi offenso to both parties whether offending or offended as b Harâ— Euan. cap â—1 Chemnitius obserueth on my Text. Which as he there doth but insinuate so plainely expresseth he this meaning Mat. 18. 15. If thy brother trespasse against thee saith Christ go thou vnto him So Abraham who had not offended Lot but was wronged by him and his heardmen went to him for peace and first sought reconcilement Gen. 13. 8. So c Gen. â—1 44. Laban with Iaakob d Gen. 32. 33 Iaakob with Esau e Gen. 45. 1. 2. 3. Ioseph with his offending brethren first begins to make friendship Yea God himselfe first seekes reconcilement with his enemies which dwell on the earth 2. Cor. 5. 19. God in Christ saith the Apostle reconciled the world to himselfe not God was reconciled or reconciled himselfe but he was the first mouer of this peace the agent of this amitie and reconciled the world vnto himselfe yea commeth vnto them by his ambassadors beseeching and praying his enemies to be reconciled as if he intreated them to be forgiuen and pardoned of their transgressions Seeing then the King of kings goeth to his rebellious subiects for vnitie the Creator to the creature loue it selfe to hatred it selfe the potter to his vessell of earth God to man the Almightie to a worme crawling betweene heauen and earth let vs be followers of God as deare children and find them who sought vs not and manifest our selues to them that asked not after vs yea all the day long stretch foorth our hands of fellowship and friendship vnto a gaine-saying people I haue heard some bragge saith f Tom. 5. serm diligamus omnes â—id persequentes Chrysostome that they went not againe to them who but once did not respect them which yet their Lord sibi gloriae duxit counted his great glorie For how often did men spit at him how often did they despise him whom neuerthelesse he neglected not to beseech often with teares as he did Ierusalem quoties volui how often would I haue reconciled thee and thou wouldst not And in imitation of thy Sauiour say thou of thy brother I will neuer desist to winne thee from hatred though an hundred times I get the repulse For indeed as g Xenoph ibid. Socrates told the younger and it may be offended brother so doth thy Sauior here to thee If I thought him fitter then thee to begin this vnion I would haue commaunded him to go to his brother but seeing thou art more like to effect it I say vnto thee If thy brother trespasse against thee go thou vnto him to seeke reconcilement Go then like the Doue with an oliue branch of peace in thy mouth Is it peace my brother is thine heart vpright toward me as mine is toward thee Seeke him sollicite him in the Apostles phrase Peace be to this house to this chamber to this studie and if the sonne of peace be there it shall rest vpon him if not it shall returne to thee againe Go offender how meane soeuer go offended how great soeuer ye be go your way in the spirit of meeknesse and as h Gen. 43. 11. Iacob aduised his sonnes Arise go to the man and take of the best fruite of the land in your vessell loue peace long-suffering gentlenesse and meeknesse the fruites of the spirit and bring the man a present that which ye haue taken carrie backe in your hands that wrong which ye haue done carrie in your mouths lest it were some ouersight arise and go againe to the man and God almightie giue you grace and fauour in the sight of the man that he may deliuer you your brother Go thy way As thus thou art dismissed from the altar to seeke reconcilement 2. General part when first so must thou not returne to offer there thy gift till first thou be reconciled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first be reconciled and then come and offer thy gift O the admirable goodnesse of God and ineffable loue towards men saith i Homil 17. in Mat. 5. 24. Chrysostome on these words He neglecteth his owne honour that he may moue charitie towards thy neighbour Let my seruice be interrupted saith he that thy loue may be restored therefore bids he not after thou hast offered or before thou offer but thy gift being brought to the altar and sacrifice beginning go thy way leaue there thine offering before the altar and first first be reconciled to thy brother Whereby saith that Father he teacheth vs that he counts charitie the most acceptable oblation of Christians and without it no Christian sacrifice he will accept For hath the Lord as great pleasure in burnt offerings and The doctrine sacrifices as when his voyce is obeyed Behold to obey is better then sacrifice and to harken then the fat of rammes 1. Sam. 15. 22. Heare ô my people saith k Psal 507. God to the Iewes and I will speake hearken ô Israell for I will testifie against thee l Vers 8. I will not reprooue thee for thine oblations and burnt offerings because they were
auncient Fathers nor our late best Homilists who preached preached I say oftener then many of these do I will shew them anon that if they vsed it more often then they do they should preach more and talke lesse in the pulpit then some do Iesus went about all cities and townes teaching in their synagogues and preaching the Gospell saith the Euangelist Mat. 9. 35. On which words Musculus thus taxeth talking Ministers Non dicit loquens sed praedicans exigit enim non simpliciter narrantem aut loquentem sed praedicantem Quemadmodum non satis est ad praedicandi Euangelij munus exequendum simpliciter ad populum dicere quae scripta sunt sed opus est vt totis viribus ista gratiâ depraedicentur Licet enim vera dicat qui ea dicit quae in Euangelicis scriptis leguntur non tamen mox dici potest Euangelij praedicator nisi praedicantis etiam referat conditionem iudicium He addes his censure of such talkers Proinde parùm apti sunt ad praedicandum Euangelium qui tantùm hoc curant vt ad horam dicant ad populum vtcumque he giues no lesse censure e Loc. com cap. de ossic minist Habent â—sticertos dies per septimanam quibus concionentur rectè hoc quideÌ„ o Illud vero probandum non est quod ex horum numero admodâ— muâ—ts nec ex animo sed perfunctoriè aâ— frigidè dicunt c. nec verbum Deipertinenter vtiliter secantes ad aeds ficationem auditorum accommo lant sed admodùm sese 〈…〉 cium adâ—mplesse putant si vicunque ad horam dixerint elsewhere of their profiting the people If Musculus had heard some of our talkers he would haue reported of some place Loquitur non praedicat iâ—iâ— To what end learne we in seauen years the arts To what purpose Libraries and stored studies to what end tongues nay to what end studying twenty yeares in the Vniuersitie if a Preacher must say no more on a text then an artisan a tailer a shoomaker and a trades man can with a testimonie and an example from an Index If this be to preach then euery silly lay-man that can reade may serue the turn ad quid perditio haec What needed such paines and cost in the Vniuersities Is it not excellent when euery idiot that heareth vs may say with himselfe Eadem tu ex hoc loco possis dicere as out of Keckerman I noted No it hindereth no artists from preaching who haue it at commaund and helpes them to diuide Gods word aright from often preaching How oft wold they preach the best and most famous Preachers in this land haue ingeniously confessed that they cannot preach aboue twise aweeke they could speake indeed sixe times but they are charged to preach the word 2. Tim. 4. 2. 3. Ob. It hath no promise of blessing ergo 1. Resp Euery good gift comming downe from the Father of lights hath a promise of blessing 1. Cor. 12. 7. when it is vsed to his glorie Truth ouercommeth all things saith f 1. Esdr 3. 12. Esdras truth is greater and stronger then all All the earth calleth for truth and the heauen blesseth it 1. Esdras 4. 6. And indeed as riuers in their channels though they tast of the earth and relish of the mudde wherein they runne yet coming into the sea resume their auncient saltnesse so truth in the heathens though it tast of their paganisme when they vse it to worldly respects yet returning to the authors seruice from whence it first came receiueth its old vigor and may serue as salt to season the nations withall 2 It had a blessing in Paul who confuteth Philosophers and Atheists thereby Act. 17. 1. Cor. 15. It had a blessing in the Fathers who confounded Heretickes and Apostates therewith and so may we Papists Turkes Heretickes Atheists Epicures Scismatickes Puritans Anabaptists and Brownists out of naturall reason g Ser. 92. de bap August Ambrose professeth he conuerted Austine by the helpe hereof It lead the heathen to the knowledge of the Godhead and diuine matters Rom. 1. 19. It made them morally iust wise and vertuous and taught them to do the things of the law Rom. 2. 14. 15. and how much more may it Christians when it is directed by the word and made powerfull by the spirit of sanctification This their second Obiection from reasons Their third is the authoritie â— Argument from Fatherâ— and others of all Writers 1. Ob. The auncient Fathers and recent Homilists vsed it not in their Sermons therefore they thought it vnlawfull or at least not expedient Resp They all allow it and whereas most the auncient were busied in disputation with Heretickes yet euen those who only preached to their people vsed it often and much in Sermons popular and that when no controuersie was in hand but the doctrine of faith and good manners as anone shall be shewed at large And surely the obiector of this reason read neuer God knoweth and he too the auncient and moderne thorough me thinkes but tooke it by heare-say from the huâ—sters hand 2. Ob. Yea but Chrysostome excuseth himselfe to the people and maketh an Apologie for vsing secular learning in sermons ergo he thought it either vtterly vnlawfull or much inconuenient to be vsed Resp I might here answer with h Apollog adue Russ Ierome Sed ipsa loca nomina nec hoc mihi sufficiet nisi eadem dicta ad verbum protuleris the obiector might haue noted him where if he had it not from others report Indeede I find Chrysostome orat 2. aduersus Iudaeos excuseth himselfe to the people by Pauls example that in his sermon speaking of Christ he cited Ethnicke Philosophers as Pythagoras Plato Tyaneus Socrates and Diagoras Which if he did in respect of Iewes he might iustly who reiected heathens learning and witnesse as I shewed before If in respect of his people and auditors he might iustly because speaking of Christ he brought something from Philosophers who neuer heard nor dreamed of the Messias Howsoeuer he there apologizeth his alleaging of it then he often after as hereafter I will shew cited it to his people And in the next sermon contra concubinarios he alleageth the fable of Tantalus in the Poets to his auditors for no point of controuersie at all and very often vseth it in his popular sermons without all apologie when no controuersie was in hand This was but a gesse of some who had not read the father throughout 3. Ob. Yea but Ierome in his Epistle to Eustochia reprooueth her for reading prophane authors with the Scripture saying What communion hath light with darknesse what concord Christ with Beliall what Horace with the Psalter Virgill with the Euangelists Tully with the Apostles Is not a brother scandalized if he see thee sit at table in the idols temple And although to the pure all things be pure and nothing to be refused if it be receiued
his children do enioy as both l Iob 21 6 ad â—â— Iob and m Psal 7â— 3. aâ— 15. Dauid with admiration complained he giueth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 17. 25. all things to all kind of persons n 1. Tim 4. 10. He is the Sauiour of all men temporally as he saueth both man and beast Psal 36. 6. though specially and eternally of them that beleeue o Ephes 5 13. of his body p Mat 1 21. and of his people He maketh his Sunne to rise on the euill and his raine to fall on the vniust though specially on the good he maketh his q Mal 4. 2. Sunne of righteousnesse to shine and sendeth downe the r Ioâ—l 2. â—â— raine of righteousnesse vpon the iust euen the first and the latter raine as the Prophet speaketh the first raine of precedent and the latter raine of subsequent grace as Å¿ Ju lac 5. 7. Hugo moralizeth those words the first raine of present grace and the latter raine of future glorie Rom. 6. 22. The fruite in holinesse and the end euerlasting life Thus common blessings and good turnes God himselfe bestoweth on his ennmies euill men and vniust to testifie his loue and reconcile them to their Creator Howbeit if any miscreant of them all shall open his mouth against heauen and barking at the Sunne pleade against his bountifull benefactor that the Sunne and raine are not his speciall fauours to them but indifferent and generall donatiues due by the law of nature and necessitie let him know from the mouth of wisedome that these are not natures donation but Gods donatiues they are * â—orâ—â— his Sunne and his raine saith our Sauiour as t Lib. 1. de fer Dom. in mont cap. 46 Austine well obserues and this possessiue his sheweth that not nature but the God of nature is the owner and possessor of them as Musculus wel noteth Neither are they the blessings of fate and necessitie falling on his enemies by his leaue and permission as Erasmus miâ—rendred that word Exoriri sinit he giueth leaue and suffereth the Sunne to rise on the euill and vniust though in his notes on this place better obseruing the force of the word he maketh God not onely a permissite but an efficient cause of them both for Christ saith not his Father suffereth the Sunne to rise and raine to descend but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being as v Bez. Cheâ—â—it Pisca in hunc locum some obserue in the forme of the coniugation of Hiphil with the Hebrewes it intendeth the words as the Syriacke and our English translator well rendred them He maketh his Sunne to arise on the euill and sendeth raine on the vniust Though these naturall effects then of sun-shine and raining in themselues be necessary and determinate from the x Gen. 1. 7. 18. day of their creation wherein he gaue them a law which shall not be broken Psal 148. 6. yet in God their author their Lord and director are they wholy free and spontaneous saith y Totaliter liberi spontanti in Mat. 5. Abulensis and waite on his word to execute his will as the Psalmist speaketh And though the wicked impute them to necessitie nature and destinie and extenuating his bountie and loue vpbraide him with vnkindnesse like them in the first of Malachy Wherein hast thou loued vs yet are they in truth his greater fauours toward the euil and vniust then to the godly and iust men because by their enmitie and rebellion they are farther from deseruing them as noteth Abulensis Foolishnesse then was the wisedome of that wise and disputer of the world z S 〈…〉 lib. 4 de benefic ca. 20. â—â— 28. who confessed that indeed Sceleratis sol oritur Deus quaedam in vniuersum humano generi dedit à quibus excluditur nemo that the Sunne ariseth on the euill and vniust and God hath communicated somethings to mankind indifferently and in generall from which none are excluded but the wicked saith he being mixt with the godly of necessitie receiue them Quia ex corpore singulos non potuerunt because they could not misse the vngodly nor single out the godly to bestow theÌ„selues on them alone and therefore God being forced by necessitie of this mixture thought it better to let them fall on the wicked for the godlies sake then to depriue the godly of these blessings for the wicked and vngodly No thou errest Seneca not knowing the Scriptures nor the power of God These two parentblessings fall not on the euill by any such necessitie of commixture with the godly as thou supposest The Almightie can withhold his Sunne from the wicked and send a black darknes for three dayes in all the land of Egypt that no man saw another neither rose vp from his place in three daies when the children of Israel had light where they dwelt Exod. 10. 22. And he can withhold his raine froÌ„ the euil vniust for three yeares and sixe moneths at Elias intreatie send it againe at his Prophets request Iam. 5. 17. as himselfe auoucheth by the mouth of his Prophet I haue withholden the raine from you and haue caused it to raine vpon one citie and haue not caused it to raine vpon another citie one peece was rained vpon and the peece wherupon it rained not withered Amos 4. 7. We see then God himselfe though debter to no man yet beneficiall and bounteous dayly to his enemies to shew them his fauour and friendship Thus the starres and Saints of God haue caused their face and fauour to shine on their foes thus the Sunne of righteousnesse himselfe shined on the wicked and thus the Father of lights maketh his sunne to arise on the euill whose steppes thou shouldst follow to feede thine enemy if he hunger and to giue him drinke if he thirst The reason of which doctrine Saint Paul from Salomon subnecteth The reason of the doctrine For in so doing thou shalt heape coles of fire vpon his head Rom. 12. 20. not for his greater iudgement as most imagine saith a Tom. 3. lib. 1. aduer Pelagian Saint Ierome but for his amendment and repentance that being ouercome at length with thy good turnes and inflamed with the heate of thy loue Inimicus esse desinat he leaue off wrath and let go displeasure Some indeed are wont saith b Ser. 168. de Temp. Austine to take this precept to satisfie their fury and satiate their reuenge resoluing with themselues Behold I feed mine enemy vt ardeat in aeternum that I may heape coales of hell fire on his head but we must not follow the killing letter but the spirit that giueth life for thou shalt thus heape coales of fire on his head that when thou often from thine heart doest good to thine enemie though he be wicked cruel barbarous and bloody yet seeing thy continuall beneficence he will be at length
ashamed of his malice and becomming sory for his misdoings repent of his wronging thee Some c Theoph. Zuing. Ilâ—yr Bez Râ—ll in hunc loc interpreters indeed both auncient and moderne vnderstand it of coales of iudgement and vengeance d Orig. Aquin. Lyrae Hug. Anselm Hyp. A 〈◊〉 Piscat in Rom. 12. 20. Others interprete it of coales of loue to inflame his frozen affection and charitie waxen cold And it cannot be meant of coales of vengeance and hell fire saith Thomas because that intent of feeding him is contrary to charitie whereunto the Apostle in this whole chapter exhorteth Howbeit though the former probably collect from the phrase of heaping on his head an increase of his iudgement and the latter sort from coales of fire gather it to be meant of inflaming his loue yet with the most and not worst e Ierom. Caluin H 〈…〉 g. Guâ—lt Fâ—r Oleâ—iâ— My 〈◊〉 vid. Juâ—us in Prou 25. 22. expounders may I admit both expositions With the heat of thy loue either thou shalt try him as siluer is tried in the fire of what sort he is if he be gold and siluer or euer had in his election the Lords image and superscription vpon him and was then coined in that mint for a currant Christian thy fiery coales of loue shall burne out his drosse till it be pure from rust and rancor and take away all his tinne Or if he be a vessel of earth and reprobate siluer wood hay or stubble fuell for hell fire and meate for burning Topheth thou shalt then heape those coales of hell fire on his head that neuer shal be quenched Assuredly thy feeding him shal not be in vain but either shalt thou heape on his head those fiery coales of loue and flame of God to inflame his affection Cant. 8. 6. or those fiery coales of Gods wrath Psalme 140. 10. which will burne vp the vngodly Which may lesson vs beloued brethren to shew our foes 2. Vse the deeds of amitie if we will conquer their malice and reconcile them vnto vs by feeding if they hunger and giuing them drinke if they thirst By performance whereof we shall shew our selues to be like our heauenly Father who maketh his sunne to 1. Our fathers example arise on the euill and sendeth his raine on the vniust Do good to your enemies saith Christ and he subnecteth his strongest motiue thereto That ye may be the children of your heauenly Father Math. 5. 45. Peace-makers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be called the children of God ver 9. but by doing good to your foes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye may be made the children of this father and heires of his kingdome for all Gods sonnes are f Rom. 8. 17. heires and coheires with Christ Ye may be Hearing of this precept indeede is an eare-mark of Christs sheepe as witnesseth the chiefe shepheard Iohn 8. He that is of God heareth Gods word he of an vncircumcised eare that wants it is one of the diuels goates and heareth it not because he is not of God But his sheepe must not haue this eare-marke alone but an hand-marke too Math. 7. 24. Iames 1. 22. and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by this saith he shall all men know that ye are my sheepe Iohn 13. not so much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if in word and will ye loue one another vers 34. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if ye haue loue in your hearts one towards another whereby ye shall be made his children For wherein shall it be knowne and discerned saith g Hom. 13. â—pâ—r impersâ—â— hunc locum Chrysostome that we are Gods children vnlesse we be like our heauenly Father Naturall children resemble their parents and are often like their earthly father in face or in speech in some feature and frame of the body but our heauenly Father like h Gen. 27. Isaac trieth his sonne not by his voice but by his hands Come neare and let me feele thine hands my sonne and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in likenes of his hands latitudo fortitudo as i Tom. 1. ser 7. super Cantic Bernard cals them must we resemble him his right hand latitudo qua tribuit affluenter which is spred out all day long vnto a rebellious people to giue largesse to his enemies Esai 65. 2. and his left hand fortitudo qua defendit potenter which is stretched out all day long to protect a gainesaying people Rom. 10. 21. and they that will shew they are his children must kisse them and be like him in both these hands saith Bernard but chiefly his hand latitude of bounty which hand when he openeth he filleth al things liuing with his plenteousnesse Psal 145. 16. For as his loue to his foes consisteth in donando condonando in giuing forgiuing Psal 103. 3. 5. so his childrens loue must both beare and forbeare giue and forgiue be bountifull and patient 1. Corinth 13. And as the Italians say of Dutch-mens dexteritie in cunning hand-crafts that their wits dwell in their fingers ends so skilfull Christians that will worke out their saluation must not only haue that verball but also reall charitie Iam. 2. 16. not to dwell in the tongues end but in their finger ends and loue not in word and tongue only but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in work and indeed 1. Iohn 3. 18. and by this shall they be made the children of their heauenly father who acknowledgeth none for his sonnes here on earth saith Saint Austine who haue not this affection of their Father in heauen For as the k Plin. nat hist lib. 10. cap 3. Ierom. lib. 12. in Esa 40. Eagle opposing the eyes of her ambigeous bird to the beames of the Sunne trieth him to be genuine if without twinckling and conniuence he can behold that splendant luster Et filius agnoscitur and she acknowledgeth him to be her broode saith l Tract 36 in Euang. Joan. Austine but if without watery eyes he can not gaze vpon that light adulterinus iudicatur he is then counted spurious and adulterate euen so this our heauenly Father as with the Eagle he stirreth vp his neast fluttereth ouer his birdes and beareth them on his wings of mercie Deut. 32. so like the Eagle also he setteth here the eyes of his children who must be tried m Math. 24. Eagles also on the Sunne of righteousnesse and on himselfe the father of lights He saith to his childreÌ„ as did Gedeon to his followers n Iudg 7 17. Looke on me and do as ye see me do Do good to your foes as ye see me do to mine enemies that ye may be like your father and prooue your selues not to be bastards but sons And indeed if as those Indian o Pliâ— nat hist lib. 7. cap. 2. Philosophers could gaze on the Sunne with stedfast eyes we could with Eagle p 1. Ioh. â—â— Iohn not onely videre
but spectare stand looking on this bright glorie and do as himselfe did we should be like our heauenly Father and children of the most highest Otherwise if without waterie eyes we cannot behold him to do as he did then are we bastards and not sonnes for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by this are Gods children knowne and the children of the diuell 1. Ioh. 3. 10. Noble mens sons saith q Chrysostome are not so well known by their chaine of gold as Gods children by this golden chaine of charitie Let all signe themselues with the signe of the crosse saith r Tract â— in Epist Ioan Austine let them answer Amen at thy giuing of thankes let all sing Alleluia let all be baptised let all go to church and heare Sermons yea let them build Cathedrall churches yet for all this the children of God are not discerned from the children of the diuell nisi sola charitate but onely by this reall charitie They which haue it are borne of God they which haue it not are not borne of God Magnum iudicium magna discretio so great a distinction it maketh betweene the children of God and the children of the diuell This marke saith Å¿ Comment â—â— Psal 103. lib. 15. de T 〈…〉 cap. 18. he the wicked cannot participate with vs they may be partakers of our baptisme they may communicate with vs at the supper of the Lord they may ioyne with vs in prayer they may be mixt with vs in the Church but this foe-feeding charitie they cannot participate with vs. For in this saith Christ Ioh. 13. and in this t August tract cit alone shall all men know that ye are my disciples if ye haue this loue one towards another As if he had said it is S. u Tract 〈◊〉 â—uang Ioan. Austines paraphrase Other my gifts haue other with you which are not my children not onely nature life sense and reason but also the gift of tongues mysteries prophesie knowledge miraculous faith and such like but because they haue not this loue they shall profite them nothing And indeed deare Christian though thou speake with the tongue of men and Angels nay if like Herod thou haue the voice of God and not of man if thou had Prophesie with Saul if thou know all secrets with Iudas if thou had all knowledge with Scribes and Pharisees if thou had perfect faith with those diuel-driuers in the 7. of Mathew if thou gaue thy bodie to be burned with Arius these iffes and ands shall profite thee nothing if thou hast not this loue No no thy bloudie mind of Herod shall make thy tongue of Angels but sounding brasse and like a tinkling cymball it shall not profite thee thy persecuting mind of Saul shall turne thy spirit of prophesie into an euill spirit of frenzie it shall not profite thee thy trecherous mind of Iudas shall make thy knowledge of all secrets like Vrias letters which secretly he caried against himselfe it shall not profite thee thy enuious mind of Scribes and Pharisies shall make thy all knowledge a rod to beate thee with many moe stripes it shall not profite thee thy iniquitie-working of those miracle-mougers shall but cast a diuell out of others into thy selfe it shall not profite thee and thy scismatical spirit of Arius shall make the burning of thy body but the kindling of that fire which neuer shall be quenched it shall not profite thee Without this thou art not a sonne of Seth but of Caine not of Abraham but of Abadon not of grace but of wrath not of pitie but perdition not of Gods church but of the synagogue of Sathan not of the x Mat. 8. 12. vide Bez. annot maior king though outwardly of the kingdome not a sonne of God but of Sathan for in this and in this alone shall all men know that thou art his disciple if thou hast this loue to thine enemie But if thou be his child be like thy father who seeing he maketh not the sunne but his sunne to rise on thee and his raine to descend on thee it may teach thee saith y Lib. 1. de Sâ—r. dom in mont cap. 46. Saint Austine how bountifull to thy foes thou shouldst be of his basket whereof thou art but almner and an eleemosinarie thy selfe And seeing he maketh the one to arise on both good and euill and the other to descend on the iust and vniust it may lesson thee saith that x Tom. 4. lib. de salut dec cap. 46. Father to communicate thine almes thy beneficence thy good turnes thy charitie and all thy good to all both good and bad friends and foes Then which nothing will more make vs like our heauenly Father and therefore whereas Christ doth in many places warne vs of many things yet in no place saith a Tom. 5. Serm. viâ—tut progen vt confid Chrysostome he inferreth we shal be like our heauenly Father but where he speakes of doing good to our enemies And he puts vs in mind of our b Chrysost hom 20. in Mâ—t. 6. heauenly Father by this to shame vs if being borne of God and so royally descended we degenerate from our Fathers nature from the godly nature c 2. Pet. 1. 4. whereof we are partakers into brutish crueltie and by that to confound vs if being called to an heauenly conuersation we become vile with earthly affections Wherefore seeing this foe-feeding loue and reall reconcilement maketh vs children most like our heauenly Father let vs heare his voice who saith to his children as d 1. Cor. 4. Paul to his Corinthians I write not these things to shame you but as my beloued children I admonish you for though ye haue ten thousand instructors in Christ yet haue ye not many fathers and though ye call men on earth your fathers yet none but I am your heauenly Father for in Christ Iesus my sonne I haue begotten you through the Gospell Wherefore I pray you be ye followers of me e Eph. 5. â— be ye followers of God as deare children and walke in this loue As Christ hath loued vs. For if we cannot like Henock walke 2. Our elder brothers example with God nor treade in the steppes of our heauenly Father for who can take such a steppe of loue as did God from heauen his throne to earth his footstoole yet as that boy Ascanius followed his father non passibus aequis let vs follow him though with vnequall paces let vs walke with Christ our elder brother who in this path went before vs and left vs an example that we should follow his steppes 1. Pet. 2. 21. For as the oyle of loue wherewith he was annointed aboue his fellowes descended from this our head to all his members and went downe to his enemies as to the skirts of his clothing so in the sauour of that good oyntment should we runne euen with the oyle of gladnes to our foes and therefore shapeth
〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
Dauid Do not I hate them O Lord that hate thee and am not I grieued with those that rise vp against thee yea I hate them right sore as though they were mine enemies Psalm 139. 21. I saw the transgressors and was grieued because they kept not thy law Psal 119. 158. I will set no wicked thing before mine eyes I hate the workes of vnfaithfulnesse there shall no such dwell with me Psal 101. And thus may we be angrie against sinners no not so much the man as his manners as hereafter shall be shewed Thirdly how it must be spent not in fume like the foaming sea that cannot rest till it cast vp mire and dirt for this anger is furor breuis a short madnesse as he q Hâ—rat speaketh and onely they differ said wise r Plut. Apâ—th Cato in continuance of time For whereas there be two kinds of madnesse one of the head which makes men run out of their wit and another of the heart which puts them out of their right mind these angry men hauing neither the wit to gouerne nor the mind to be gouerned in this passion are the maddest of all other seeing as Å¿ Lib. 1. de ira cap. 1. Seneca noteth in them they haue the same signes and tokens that mad men haue and this mist of anger so darkeneth their eye of reason that it cannot discerne things that differ but as obiects though little in themselues thorough a thicke cloud seeme bigger then they are indeed so whatsoeuer moate the eye of anger thorow cloudie browes beholdeth in a brother seemeth no lesse then a beame For as t Lib. 11. nat â—â— cap. 37. Pliny noteth Oculos in comitiali morbo apertos nihil cernere animo caligante that the eyes in the falling sicknes though open see nothing when the mind is darkened and dim-sighted so in comitiali morbo irae as one u Plut deirâ— cohib tearmes it in the falling sicknesse of anger wherein they fall on others men haue like those Iewes eyes and see not the right as eares and heare not the truth but their minds being blinded that they see not Satan euer boweth downe their backe for a load of sinne and anger the daughter of iniurie as Sabellicus speaketh becomes in them the mother of reuenge And as anger in her madnesse is blind to augment all faults and make a moate a beame and a mole-hill a mountaine so is she 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as x 2. Pet. 2. 9. the Apostle speaketh and cannot see farre off but diminishing the person of men maketh a Cedar of Lebanon but a bramble of the bush and like the purblind man in the y Maâ—â— 8. Gospell seeth men but like trees which with the z Ioâ— 1â— â— good husbandman when she should but loppe with the pruning-knife of correction she heweth downe with the axe of her owne iudgement and reuenge And therefore because he will neuer obserue the meane nor keepe a right measure in punishing who in his anger comes for to punish as a Lib. 1. Oâ—â—â—â— Tully said most truly the Romains wisely tyed a bundell of rods to those axes that were caryed before the Consuls vt ijs soluendis inijceretur aliqua mora irae antequam ad puniendum accederent that in loosing of them some delay of time may allay their anger before they came to punish as neither Socrates nor Plato nor Architas whom I mentioned in the beginning durst punish euen their seruants in their anger lest vnder correcting their manners they should reuenge them on the men and turne iudgement into worm-wood as b Cap. 5 7. Amos speaketh and c Apo. 6 12. iustice into gall Wherefore seeing optimum est temperare iram non tollere as Seneca d Lib. 1. de ira cap. 7. noteth to temper anger and not take it away be angry but sinne not saith Paul Ephes 4. 26. Be angry at his manners but sinne not by anger against the man Or if ye chaunce to exceede this golden meane Irascimini are ye angrie as some Bez annot matâ—r in hunâ— lxum interogatiuely vnderstand it sinne not that is so moderate your affection that it be appeased before it burst foorth as our English note on that place expounds it If turbulent motions arise in the mind through the corruption of nature yet let not reason consent and obey them in the lusts thereof that although in our flesh we serue the lawe of sinne yet in our spirit we serue the lawe of regenerate part as f In Psal 4. 4. Austine most excellently expounds it His meaning is this serpent like Goliah must be smote dead in the fore-front and crushed in the head lest if he get in the head as he did into Eue he bring in the whole body wheÌ„ sin is finished from this taile of the serpent leaue g 1. Cor. 15. 55 that sting of death in our soules We must crush this Cockatrice in his egge we must take this little foxe before he do hurt lest growing vp to be great like Sampsons foxe he set all on fire and like Herod the foxe fall to be bloudthirstie and rauenous We must purge out this little leauen lest it soure the whole lumpe we must giue this water of bitternesse no passage no not a little lest like that in Ezechiel it grow from the ankles to the knees and from the knees to the thighes and proue a riuer that cannot be passed without drowning we must dash this youngling of Babell against the stones lest after growth it cry down with him downe with him euen to the ground for this little fire will kindle a great matter this least graine and mustard-seed of anger will grow vp to a great tree of hatred vnder whose branches of enuie and malice the foules of the heauen and princes of the aire will build their nests And therefore this roote of bitternes must not be let grow vp lest many therewith be defiled this little cloud of anger if it be not dissolued by his heate will couer all the skie hide the sunne of righteousnesse and cause much raine and no little storme this cord of vanitie will pull on a cart-rope of iniquitie and therefore for the manner how ye may be angry be angrie but sinne not in your anger For whose season and oportunitie of time when it must be drawne as there is a time to hate as a time to loue and a time of peace as a time of warre Eccles 3. 8. so must anger not rashly out of time nor vnaduisedly out of season be mispent Mat. 5. 22 Sauls flatterers mistooke their time They are mine enemies vniustly saith Dauid and hate me without a cause Psal 39. 19. They gather themselues not for mine offence not for my sinne but without my fault O Lord Psal 59. 3. They hate me without a cause and would destroy me guiltlesse Psalm 69. 4. Thus h Gen â— Caine was wroth with Abel
we were before because we haue left vs no enemies to stand in awe of and feare So true was that saying of a Ibid. Antisthenes That a man rather needes deadly foes to deterre him from notorious faults then honest friends to admonish him to vertue So truly replyed b Plut. libel de multâ— amic Chilo one of the seuen Wise men of Greece to one boasting that he had not a foe Then saith he thou hast not a friend And therfore as Plutarch wrote a booke titled De capienda ex inimiâ—is vtilitate Of the good that comes by our enemies and proued the title good so made c T 〈…〉 Chrysostome a whole sermon intitled Diligamus etiam nos persequentes Let vs loue euen our greatest enemies Seeing as his brethrens great enmitie and dishonour brought Ioseph greatest amitie and honour or as Telephus receiued cure from the rust of that speare wherewith Achilles wounded him or as he that meant to smite Iason to death opened but his dangerous impostume to his health so an enemies tongue which is as sharpe as a speare or a sword doth but cure while it cutteth and heale while it lanceth and letteth vs bloud in the swelling veine of some vanitie that we may confesse like him vna eadémque manus vulnus opcmque tulit The same hand that killeth maketh aliue that bringeth downe raiseth vp that maketh poore maketh rich that bringeth low exalteth and professe with Zachary in another sense Luk. 1. 71. that we receiue as the originall reades it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 health from our enemies and good from the hands of all them that hate vs. Which hearty loue of our foes and dismission of displeasure seeing it consisteth in the remission of their faults and the giuing ouer of anger in the forgiuing of their wrongs our Sauior from the parable of the mercilesse debter straitly chargeth each one to forgiue from our hearts their trespasses seuenty times seuen times vnto our brethren and that vnder this condition If mine heauenly Father shall forgiue you your sinnes Mat. 18. 35. Wherein Hearty loue and reconcilâ—ment consisteth in forgiuing whether we respect the condonation not forbeare but forgiue or the remitters not some but each one or the maner not from the teeth but our hearts or the matter not thoughts or words alone but all their trespasses or the times when not vnto seuen times alone but vnto seuenty times seuen times or lastly the partie to be pardoned who is our brother this key of knowledge should so vnlocke our sealed-vp affection and set open our hearts that as the Corinths had in d 2. Cor. ◠〈◊〉 Pauls our brethren should haue a large roome in our hearts And first touching this act of 1. CondonatioÌ„ Forgiue heartie loue in remitting we must if our brother offend vs forgiue him commaundeth Christ our Sauiour Luk. 17. 3. 4. If he offend vs I say for if man trespasse against man it may be pardoned or iudged saith old Ely but if a man trespasse against the Lord who will pleade for him 1. Sam. 2. 25. k Ioh. who can forgiue sinnes but God alone Neuerthelesse if he offend thee dimittendâ— habes potestatem imò necessitatem Thou maist yea must as l Lib. 3. in Mat. 18. 15. Ierome speaketh forgiue For marke who said forgiue and to whom he said it saith Saint m Serm. 3 1. dâ— verb. Apost Austine truth to his scholers the chiefe pastour to his sheepe the king to his souldiers the Lord to his seruants Christ to his Apostles God to man Height to wormes creeping below on the earth who hath voluntarily bound himselfe with an obligation to forgiue vs if we keepe the condition to forgiue our brethren Mat. 6. 14. Neither is it negligently to be passed ouer n Lib 2. cap. 18. dâ— serm Dom. in 〈◊〉 saith that Father that of all those petitions which he taught vs to pray withall this onely of forgiuing he chiefly commends vnto vs which because it is of greatest weight and importance as Pharao his dreame was doubled it is ingeminated twise together vnto vs Mat. 6. 15. For in no other petition we so pray as to bargaine and indent with God but in this alone Forgiue vs as we forgiue others In which couenant if we lye and forgiue not our brother totius orationis nullus erit fructus all the other petitions are made in vaine and fruitlesse is the rest of the Lords prayer seeing our sins are not forgiuen vnlesse we forgiue In this o August hom 40. de frat charit alone we make an indenture with God and subscribe the condition with this prouiso As we giue for them that trespasse against vs. Which p Idem Euchir ad L 〈…〉 cap. 73. if we performe without all doubt verba sponsionis huius implentur we keepe the condition of this obligation which is such If ye forgiue men their trespasses As if he had said q Ibid. serm 31. dâ— verb. Apost Thou man hast a debter euen thy brother who hath offended thee and I haue another debter euen thy selfe who hast grieuously offended me that which thou doest to thine will I do to mine for so thou in thy prayer desirest me If thou forgiuest I do forgiue if thou retainest I retaine against thee or rather thou against thy selfe r Idem serm â—â—2 de Temp. Forgiue therefore ne dum fratri negaâ— misericordiam tibi claudas patris indulgentiam lest whilst thou denyest mercie and shuttest vp thy hart froÌ„ thy brother thou shut the gate of mercy with thy father For there shall be iudgement and that mercilesse too to him that sheweth no mercie Iam. 2. 13. And indeed deare Christian Å¿ with what face canst thou say the Lords prayer with what conscience canst thou aske the maker of heauen and earth forgiuenesse of then thousand talents when thou doest and hast not nor wilt forgiue thy fellow seruant an hundred pence thou I say a worme crawling twixt heauen and earth t Take heede lest thou heare of that iust Iudge Phisition heale thy selfe thou perswadest me to mercie which thou thy selfe wilt not impart to thy brother thou intreatest me to haue patience when thou wilt not heare thy brother intreating for his debt thou intreatest me to blot out all my hand writing against thee and yet thou suest thy brothers bill of offence 〈◊〉 debitor est in carcere tu in Oratorio thy debter is in prison and thou in the Church to aske forgiuenesse thy prayer shall there be heard I will forgiue thee as thou forgiuest him that trespasseth against thee O foolish man tibi contradicis in oratione thou prayest against thy selfe saith u Serm 2 de 〈◊〉 〈◊〉 â—râ—m Austine Lord forgiue me my trespasses as I euen as I forgiue them that trespasse against me but Lord thou knowest I forgiue not them that trespasse against me therefore O Lord forgiue not me Non
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.
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
euery side and are trauelling homeward to our heauenly Father in the promised land let vs like fellow-citizens of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and countrimen of one kingdome sticke fast together in a straunge land Our Ioseph hath charged vs his brethren b Gen. â—5 24. fall not out by the way fall not out in thought word or deed by the way about your victuals and prouision about your sackes and your money about your Ins and your lodgings about baiting in this earthly pilgrimage And if ye chaunce here to fall out agree with your aduersarie quickly while ye are in the way Mat. 5. 25. for seeing by many tribulations we must enter into this kingdome and hope of our calling as the children of Israell went thorough fire and water into a wealthie place let common daunger of this red sea vnite our hearts for a common hope of the hauen that like fellow-swimmers we support one another through loue and hold them vp that they sinke not We c â—lin lib. 8. nat hist cap. 32. reade of the Harts that when they passe the sea to an Island for pasture the strongest swimme foremost to beare vp on their hanches the heads of the weaker and when they are wearie the hindmost sustaine them Which louing nature of the Harts perchance Salomon meant saith d Lib 83. quâ—st 71. Ser. 21. dâ— ver Apost Austine Prou. 5. 19. where he calleth the Hind amicissimam most friendly or as the Hebrew ceruam amicitiae the Hind or Hart of amitie Such Harts saith that e In Psal 129. locâ— câ—t Father often applying this storie should Christians be one to another that while they passe these waters of affliction to their fortunate Iland and Capê bonê Speranzê their Cape of good hope They which are strong ought to beare the infirmities of the weake and not to please themselues alone Rom. 15. 1. They must beare one anothers burden of miserie and so fulfill the law Gal. 6. 2. though euery one must beare his owne burthen of transgression Versâ— And then indeed as the Harts by mutuall supportance in common daunger safely attaine the hauen and make not shipwrack in the sea Quia quasi nauis est illis charitas because charitie as he speaketh is their ship their hope their dread-nought which conuoyeth them ouer So we communicating our helpe in communitie of perill shall in this shippe of charitie which supporteth all arriue safe at heauen the hauen of this hope For as the Church of God is semblable to f Act. 27. Paules shippe wherein we must saile to these Faire hauens so must there be in this sea-fare which g Lib. â— Ethic. cap. 12. Aristotle requireth in euery shippe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the amitie of fellow-sailers which common daunger hanging ouer them as it did in Ionahs fellowes Christs disciples and Paules mariners should effect And as their shippe continued they friendly in it would saue them all but the boat were it kept in to it would loose all Act. 27. 31. euen so while we continue with one accord in the temple the Church of God tyed to the anker of this Hope will saue vs all and like the arke land vs on the mount of Armenia but if any forsaking the ship and the fellowship we haue among our selues as the manner of some is shall flie into the cocke-boate of his priuate humor and spirit of singularitie it endaungereth him to make shippewracke of faith and a good conscience Wherefore as wisely did they in their course who cut off the boate and let it fall away lest the mariners leauing the shippe should cause a wracke of the rest so was it their wisedome of the spirit who haue cut off the spirit of singularitie least many flying from the Church should make shipwracke of faith and a good conscience Wherefore seeing the tenure of this Hope and inheritance we hold in capite in our head Christ Iesus surely as at his farewel he left vs here in peace Peace I leaue with you Iohn 14. so vnlesse at his returne he find vs in peace this Hope his peace he will not giue vnto vs. Peace I leaue with you and if you keepe it till I come my peace I giue vnto you Nec dum capaces estis saith h Ser. 4. in vâ—gâ—â— nat Dom. Bernard in his person interim relinquo vobis viam pacis tunc dabo patriaÌ„ pacis Ye are not yet capable of the end of this hope in the meane time I leaue you the way of peace and after your iourney wil giue you this Hope the country of peace In the way to this hopefull inheritance in the world ye shal haue affliction but theÌ„ in me ye shal haue peace Reioyce in the Lord saith i Ibid. Bernard that here ye receiue the gifts of his left hand but now I say againe reioyce yea alway reioyce in the Lord that then ye shall haue this hope and rewards of his right hand for in his left hand is but riches honor and peace externall but in his right hand is eternal peace and length of dayes Prou. 3. 16. These be the two armes of the bridegroome saith k Ser. 4. de â—â—â—â—uent Dom. he wherin his hopeful spouse resting said of her husband His left hand is vnder my head and his right hand doth embrace me Can. 2. 6. His left hand of peace externall was vnder her head before his right hand of this Hope and eternall peace did embrace her Laeua quidem leuat dextra suscipit saith Bernard laeua medetur iustificat dextra amplectitur beatificat in laeua eius merita in dextra verò praemia continentur in dextra deliciae in laeua sunt medicinae This is the reward of the right hand which he bestoweth on them that kisse his left hand of peace this is the hopefull inheritance and substance which that father in the Gospell will deuide to his sonnes that are not at diuision This is the countrey of good hope which the Prince of peace in heauen wil giue to his spouse of peace in earth In this mariage dinner indeed on earth which is but a feast of desponsation here oft wants wine of comfort peace and here is great store euen sixe water pots of affliction but in that mariage supper of the Lamb which is the feast of copulation when he shal take her to himself the Bridegroome will turne that water into wine Iohn 16 Ye now sorrow saith he but your sorrow shall be turned into ioy O that the consideration of this country of peace wold draw and drag vs along the way of peace O that we would reioyce againe and againe I say reioyce on earth in this hope of reioycing in the Lord alwayes in heauen When he shall fill vs all with loue of â—ll without iealousie of any peace without distention and ioy without enuie and emulation Where he shall fill animam rationalem sapientia
concupiscibilem iustitia irascibilem tranquilitate as Bernard speakes all our vnderstandings with wisedome all our wils with righteousnes and all our affections with rest and tranquilitie Where within vs al the glorification of our selues without vs the association of his Saints vnder vs triumph ouer our enemies aboue vs the vision of our God and Father ouer vs his right hand of comfort and round about vs delectation of ioy and blessednesse proceeding from the strongest loue of a father and the strength of a God shall fill vs and yet not satiate vs with ioy For there shall be satiâ—â—as insatiabilis saith l Ser. 59. de Tem. Austine they shall hunger and thirst when they are filled with righteousnesse Lord shew vs thy father and it sufficeth for in his presence is the fulnesse of ioy Or Father shew vs thy right hand and it sufficeth for at thy right hand there is pleasure for euermore This is the inheritance of Hope which should linke coheires in loue this is the peace of God and good wil to men of peace on earth this is the nemo scit in heauen the m Apoc. 2. 17. hidden Manna that none knowes but he that tasteth it this is the white stone wherein is a name written which no man knowth sauing he that receiueth it These be the n 1. Cor. 2. things which eye hath not seene nor eare hath not heard nor euer mans heart could conceiue which the God of peace hath prepared for his sonnes of peace This is the light that none can approch vnto and peace that passeth al vnderstanding Non vidit oculus lucem inaccessibilem non audiat auris nec intelligat cor pacem incomprehensibilem saith Bernard But why do I bring you some clusters to shew you of the fruite of this good land Why do I labor with this lure of peace to call ye on in the way of peace Why do I speake of the praise of peace saith o In Psal 14â— Austine which passeth all your vnderstanding and is not possible for me to vtter Let vs deferre the praise of peace till we come to this Hope and country of peace Ibi eam planius laudabim us vbi eam plentus habebimus Si mâ—hi tercentum linguae centum ora darentur â—f I had the tongue of men and Angels to declare and speake of them they are more then I am able to expresse But truly glorious things are spoken of thee thou citie of God Where is a citie and the gates of it pâ—arle and the streetes of it gold and the walles of it precious stones and the temple in it the Almightie God and the light of it the father of lights and the Sun of it the Sun of righteousnes the vessels to it Kings of the earth Apoc. 21. where is a riuer the spring of it the throne of God and the water of it water of life and the bankes of it set with trees of life Apoc. 22. where is the great supper of the Lambe and the cheare of it fulnes of ioy where is mirth and the exercise of it singing whose subiect is God the quire Angels the dittie praise and the song Alleluia And beloued sonne of peace when thy soule like the p 1 King 10. Queene of Saba shall trauell to this new Ierusalem to see this Salomons wisedome and prince of peace for behold a greater then Salomon is here and his house whose builder maker is God and the meate of his heauenly table and the sitting of his seruants and the order of his ministers she will be astonied with admiration of his kingdome and say vnto the King It was a true word that I heard in mine owne land of thy glory of thy wisedom howbeit I beleeued not this report till I came and had seene it with mine eyes I q Iob 42. 5. haue heard of thee by the hearing of the eare but now my eye seeth thee and lo the one half was not told me for thou hast more glorie more wisedome and prosperitie Iesus my Prince of peace then I haue heard by report happie are thy men happie are these thy seruants which stand before thee and heare thy wisdome This beloued brethren which shal be the end of al is our hope which being such a country of peace should perswade coheires in a strange countrey here to be at peace This is new Ierusalem the vision of peace whither this one God and Father shal bring vs whom he made one bodie that its members might be knit by one spirit to serue him one Lord in one faith through one baptisme where the God of peace shal keepe sessions for eternall peace where conscience shall be the clarke of peace an Angell the crier of peace Messias the Iudge of peace Saints the Iury for peace Innocent the verdit of peace Come ye blessed of my Father the oye of peace and receiue the kingdome the sentence of peace To which country of peace the Father of peace bring vs through his Son of peace to whom with the holy Spirit three in person one in essence immortall and onely wise God be ascribed all honor maiestie glorie and dominion now and for euer And let all creatures say Amen Praise and glory and wisedome and thankes and honour and power and might be vnto our God for euermore Amen Apoc. 7. 12. Psalme 122. 6. O pray for the peace of Ierusalem let them prosper that loue thee 7. Peace be within thy walles and prosperitie within thy pallaces 8. For my brethren and companions sake I will wish thee now prosperitie An Apologie of the vse of Fathers and Secular learning in Sermons IN handling perswading this ChristiaÌ„ vnion if I haue borrowed Iewels of the Egyptians and called secular learning to serue and waite on her mistris Theologie thinke not good Christian that I feede thee with Onions and Pepins of Egypt in stead of heauenly Manna or leaue the fountaine of liuing water to dig cisternes that can hold no water of life as some humorists slaunder our maner of preaching While some in Athens and mother of all learning with their blacke coale grime and besmeare the face of the Muses and make collation betweene the auncient Fathers and moderne writers as if the gleanings of Ephraim were better then the vintage of Abiezer And what haue these done in comparison of them Others in most famous places of this land edifie Gods people by preaching or rather speaking against learneder preaching of others then themselues can attaine vnto so farre that if they can find in their text but Thus saith the Lord they make the Lord speake against cleanly and learned handling of his word when thus the Lord hath not said But thus saith the Lord of such men The Prophets prophesie lies in my name I haue not sent them neither did I command theÌ„ neither spake I thus vnto them but they prophesie vnto you a false vision a lying diuination and
queat prosint Coâ—stâ—t praeterea quantopere sua doctrina pietate Ecclesias promouerim stabiliuerint quomodo integras optimeque ordinatas posteris reliquerint integras optime ordinatas Yea Hype ius No we haue found a more holy and pure policy caelitus delapsam Quinetiam in hunc vsque diem experimur nos illorum sanctissimis lucubratioâ—bus mirificè adiuuari Omnem conseruandarum Ecclesiarum artem prudentiam ex ijsdem addiscamus necesse est not necessary neither if we find better at Geneua Denique non pauci qui nunc aliquid laude dignum scribendo praestant illorum plumis se subinde vestiunt ornant superbiunt quamuis callidè dissimulent Haec gitur quando ita se habent cquideÌ„ Inuidos Maledicos obtrectatores istos indignos arbitror aduersos quos plurimis verbis pro veÌ„dicaÌ„da sanctorum patrum dignitate à calumnijs dimicem propugnem Quod si tales mores ac vitae puritas par iteÌ„ doctrina in istis elucerent si tot in dicendo scribendoque labores exhaustos si tantum ardorem ad illustrandam Christi gloriaÌ„ confirmandasque Ecclesias si tantum animi râ—bur in sustinendis pro veritate periculis conspiceremus in superciliosis delicatis istis Aristarchis seu censoribus quanta haec omnia fuisse in priscis illis patribus nouimus fuerunt autem exceâ—entissimae tunc sanè nos aliquo pacto aurem ipsis accomodaremus Nurc vero quando nihil prorsus eiâ—smodi deprehendi in cis potest quamlibet scrupulosè omni ex paâ—te circumspectes nos audire eos nolumus multo minus respondebimus eorum câ—uillationibus Thus farre Hyperius for the Fathers Reade this Antipaters and be ashamed I know no reason in the world why they should either mislike or postpose most holy men Confestors Martyrs and miracle-workers the pillars of the Church the burning lampes of good life and lights of great knowledge but either because they are too learned as Festus said of Paul or else because they were reuerent Fathers of Gods Church and it may be that one herbe puts death in the pot and if the name of Bishop go by their eares it turnes the whole pot of pottage I will end this with the Wise mans aduice Eccl. 3. 2. Heare your fathers iudgement ô children and do thereafter that ye may be safe for the Lord will haue the fathers honoured of the children and hath confirmed the authoritie of the mother ouer the children Let me adde with Syracides cap. 44. 1 Let vs now commend the famous men and our fathers of whom we are begotten The Lord hath gotten great glorie by them and that through his great power from the beginning they haue borne rule in their kingdomes and were renowned for their power and were wise in counsell and declared Prophesies They gouerned the people by counsell and by the knowledge of learning meet for the people in whose doctrine were wise sentences All these were men honored in their generations and were well reported of in their times There are of them that haue left a name behind them so that their praise shall be spoken of their sâ—ed shall remaine for euer and their praise shall neuer be taken away their bodies are buried in peace but their name liueth for euermore The people speake of their wisedome and the congregation talk of their praise though malice swell at betters pride disdaine at superiors humorists rage scismatickes cut off these conduitpipes of liuing water and that impura puritas as Nazianzene cals it storme and sonnes as our Sauiour foretold rise against the fathers and cause their name to die though their tongue bleare and their pen blot the names of the fathers which blessed Fliahs are now taken vp in heauen haue left vs their cloaks behind them yet let my tongue cleaue to the roofe of my mouth and my right hand also forget her poore cunning when either refuseth to proclaime from my heart The fathers the fathers the chariots of Israel and the horsmen therof So much indeed too much be said to their first vnreasonable reason of abandoning the Fathers sayings or names from our Sermons 2. Ob. It hindereth one from often preaching ergo 1. Resp It hindreth no artists as Preachers should be who were brought vp at the feet of Gamaliels in the Colledges of the Prophets and therefore haue this handmaid at a call with the Apostle to wait on her mistresse And they that want this knife of secular learning how can they diuide the word aright to Gods people Such runne before they be sent as the Prophet complaineth and x Lib. 2. de rat concion ad conci sacrat interdum assiliunt qualibet adolescentes lenes indocti c. Erasmus as I said obserued in his dayes Such wold be Doctors of the law and yet vnderstand not what they speake nor whereof they affirme A Minister y 2. Tim. 2. must be apt to diuide the word aright therefore a Logician z T it 1. apt to argue and conuince the gainesayers therefore a Rhetorician a 1. Tim 3. apt to teach therefore furnished with all kind of learning do all things by order therefore methodicall and he that comes without these is like the bad Orator in b Lib. 2. de Ora. Tully who thinking he had moued his auditors to pitie whereof he declaimed asked Catulus after his Oration Num egregiè misericordiam mouisset Whether he had not maruellously moued pitie Yes truly great pitie quoth he for I thinke there were none so stonie harted and blockish but they pitied thee in thy speech Such may sooner moue pitie then pietie in their people God will one day say to such dispensers of his meate to his familie as he said to Shebnah the steward of his house Esa 22. Quid tu hîc What dost thou here Or as Ierome with others out of the Hebrew translate it Quidtu quasiquis hîc What dost thou here in templo Dei indignè ministrando as Lyra. Indignus tali habitatione as Aquinas Aut quasi quis hîc ac si esses alicuius valoris as Hugo glosseth Such a quasi quis should not sit in Moses chaire whereof the c 2. Cor. 2. 16. Apostle asked quis who is sufficient for these things though now they resolue the question quis into quisquis who is not sufficient for these things Where shall I lay the fault of such queasie quasi-ones Is it Rebeccah their mother who by commendatorie letters puts them in the apparell of Christ their elder brother that our auncient Isaaks know them neither by voice nor by hand and so steale they a blessing from dimme sights that know not whom they blesse Wheresoeuer it be a Minister without knowledge of the Arts cannot be apt to teach as d Lib. de rat Stud. Theolog. cap. 4. Hyperius proueth at large and if such haue them at a call how hinder they his often preaching 2. It hindered not the
a reason to proue this point in hand 5. Saint Paul 1. Thess 5. commaundeth vs to trie all things and keepe that which is good And in this precept Socrates before cited thinkes the Apostle commaundeth Preachers to search for learning in all bookes for their people that we be exquisiti numularij quo omnia exploremus and it is euident saith he that the Doctors of the Church frō their youth to their last old age in Gentilium disciplinis se exercuisse idque partim diserti sermonis mentis exercendae causa partim vt eos ipsos scriptores doctrinae qua tradenda errore lapsi sunt penitùs conuincerent They tried all secular writers and for their vse tooke out of them that which was good So x Probl. loc 150. Aretius vnderstandeth this place of the Apostles precept commaunding Preachers to reade and trie any secular authors and take out of them that which is good Vt apum more per omne scriptorum genus volitemus ac quicquid boni apud singulos deprehenderimus in vsum nostrum transferamus One saith he will teach vs methode another purer speech a third examples of vertues This author history that piety for our people And there is no booke as Plinie noteth so bad out of which some good may not be learned Our Sauiour in his sermons bad the people trie bruite beasts and learne of them that which is good and why may not we bid our people trie Poets Philosophers Historians learne of them that which is good Esai bad the people trie Oxe and Asse and learne of them that which is good and why not much more of wise and prudent men Ieremie the Swallow Turtle and Crane and why not we much more Plato Aristotle and Xenophon Salomon the Ant and why not Aristides Ieremie Dragons and why not heathens Our Sauiour rauens lillies and fowles of the ayre and why not Poets Philosophers and Historians He taught the people from vintners husbandmen builders pipers sowers marchants fishers dough-kneaders weather-wise and wizards butchers and what not and why not we from any that which is good He said to his people Learne of the Lillies of the field learne of the fowles of the heauen and why may not we say of Tully of Plato and such like Wherefore if they be bid trie all things in any authors and keepe that which is good let them looke to it who trie none nor take ought at all from strange authors Paul saith Trie all and keepe that which is good As Christ said to Peter Arise Peter take and eate but they answer Not so Lord for no vncleane thing hath euer entred into our mouthes 6. Seeing secular learning is not forbid by the word we should not withhold it from the people who desire to heare heathens and infidels witnesse Gods truth and this after Pauls example 1. Corinth 9. who became all to all to winne the more And this place y Lib. 5. Strom. Clemens Alexandrinus vrgeth for this point in hand Saint Paul became all things to al men that by al meanes he might saue some that is changed all shapes in things indifferent saith Caluin as the matter required and put on diuers persons of men for the more profit of his hearers To the Iewes he became as a Iew not onely in manners when for them z Acts 16 3. he circumcised Timothy a Acts 21. 26. purified himselfe b Acts 18. 18. shore his head in Cenchrea and obserued some legall rites of which he discharged the Gentiles Acts 15. but in his doctrine also when disputing with the Iewes he vsed the testimonie of the Prophets and not of the Apostles as c Enarrat in Tit. 1. 12. Theophylact obserueth that he might winne the Iewes To the Gentiles that were without law he became as a Gentile as if he had bin without law in preaching to Philosophers not from Scripture but from Philosophy and Poets when he tooke the inscription and epigramme of their altar for his text whereon he made his sermon as Theophylact Ierome Chrysostome Ambrose P. Martyr and Gualther expound this place that he might thus win them without law that were indeed without law Solent enim omnes ex proprijs cognitis argumentis conuinci saith d Ib. in Tit. 1. 12. Theophylact Id ipsum facit Deus cum singulos hisce ex rebus trahit ad sui cognitionem quibus insueuerunt magis credunt As himselfe taught Balaam by the mouth of his Asse Numb 22. and by his foolish beast whereon he rode forbad the foolishnesse of that Prophet Saul by the witch he confuted whom he beleeued 1. Sam. 28. The soothsayers by the Oxen that caried the Arke 1. Sam. 6. He called the wise men of the East by a starre Mat. 2. because they were giuen to Astronomie and starre-gazing as Musculus obserueth and why not we then by Astronomie who are giuen to that most He drew fishermen vnto him by a draught of fish Luke 5. and why shold not fishers of men baite their hooke with stories of fishes and draughts to catch fisher-men alike Vnto the Capernaits that followed him for bread he preached of heauenly bread gaue them food from heauen Iohn 6. Vnto the Samaritane that came to draw water at Iaakobs well he discoursed of other water and opening the fountaine of Dauid gaue her water of life Iohn 4. Et hoc exemplo Doctores Euangelij monentur saith e In Math. 4. Musculus by this example are we admonished to become all to all that by all meanes we may saue some and winne the moe Thus as Caluin spake of his Apostle Paul Omnes formas mutauit diuersas hominum personas indui◠To Marie in the garden he appeared like a gardener and why should not we to planters and grafters appeare from Plinie Dioscorides and herbalists with the nature of trees and plants as the Scripture doth To those two trauellers Luk. 24. he appeared like a traueller and why should not we speake vnto trauellers of peregrinations iourneyes by sea and land out of stories To strong Iaakob he appeared like a wrastler Gen. 32. 24. 25. and so should we to souldiers with stories of battell and warres as oft doth the Scripture Thus appeared he to his people in preaching with similitudes parables allegories stories and what not Thus his Apostle was made all to all to winne the moe that is saith Piscator Omnium ingenijs se accōmodauit and so should we in sermons frame our selues to all mens knowledge and nature to husbandmen with stories of husbandrie from Columella to Philosophers with axioms of Astronomie from Aristotle to Phisitions with aphorismes of medicine from Galen and Hippocrates to Lawyers with maxims of law from Iustinian and to Atheists with naturall reason and testimonies from heathen and kill Goliah with his owne sword Christ prooued the resurrection to the Sadduces not by Iob 19. which is the most pregnant and plaine
had read Moses whence he is tearmed Moses Atticus the Atticke or Graecian Moses Homer of the paines of hell and honouring our parents Tully of Gods prouidence and rewards of vertue Whence f Lib. 1. in Da. cap. 1. vers 1. Ierome doubted not to tell thee That thou maist find some of the vessels of Gods house in the bookes of Philosophers And surely if euery man that found his neighbours oxe going astray was commaunded by the law to bring him home to his maister that owed him much more me thinkes are we bound to bring home these vessels into the house of God and carrie home all their truth as stray goods from the temple of the Lord. In many points they witnesse our truth And though Christ and his Apostles refused testimonie of the diuels because it was needlesse sith their miracles did sufficiently witnes their doctrine as g In Tit. 1. 12. Theophylact obserues yet these failing in vs we haue need to call both Apostles and Philosophers Prophetâ— and Poets as Moses did both heauen and earth to witnesse his truth And though the testimonie of God be greater yet may we receiue the witnesse of men as Demetrius had good report not onely of the truth it selfe but of all men Wherefore when we dare appeale to enemies and say with our Sauiour Yea let euen these speake this is glorie for it as it was for him 2 Truth is still truth wheresoeuer we find it and may be cited 2. Reason of whom soeuer it be spoken saith Aretius S. Paul giues a reason Tit. 1. 13. why he alleaged the Poet hoc testimonium verum est this testimonie is true Sith all truth is from God saith h Commenâ— in Tit. 1. 12. Caluin if any thing be truly said of the wicked heathens it ought not to be refused because it came from God and seeing all things belong to him why is it not lawfull to apply and vse any saying to his glorie which may fitly be bestowed to that vse And i Comment in 1. Cor. 15. 33 againe seeing all truth is from God there is no doubt quin Dominus in os posuerit etiam impijs quaecunque veram salutarem doctrinam continent But the Lord put into the mouth euen of the wicked whatsoeuer things contain true and wholsome doctrine k In 1. Cor. 15. 33. Peter Martyr witnesseth this truth we may borrow it of the heathens seeing by whoÌ„soeuer truth is spoken it is of the holy Ghost and when we take it out of their books non aliena rapimus sed nostra ab iniustis possessoribus nobis vendicamus There is but one truth among all saith l Lib. 2. de lib. arb cap. 12. Austine and this one truth of whomsoeuer it be spoken must be receiued as he sheweth lib. 13. confess cap. 31. But that Father lib. 2. de Doctr. Christ cap. 18. is excellent in this point as in al. If prophane writers haue said any thing well it is not to be refused for their superstition if we can take any thing from them profitable for vnderstanding the scriptures For then ought we not to learne letters because Mercury as they say was their inuentor or because they dedicated temples to Iustice and Vertue and because those things which are to be borne in our hearts they rather would adore and worship in stones therefore we should flie iustice and vertue Imò verò quisquis bonus verusque Christianus est Domini sui esse intelligat vbicumque inuenerit veritatem And surely then in Saint Austins iudgement they are not good and true Christians that refuse Gods truth when they find it in heathens Quicquid verum est Christi vox est saith m Jo Psal 1. 1. Bucer eam vndicunque sonuerit audiamus and indeede euery Christian whensoeuer he heareth truth out of Philosophers Poets or Historians will know his voice yea follow it and say with his spouse Vox dilecti mei est It is the voice of my beloued that knocketh Cant. 5. 2. If wicked Saul if trecherous Iudas and sonne of perdition yea if a foolish Asse speake truth vnto Balaam he must receiue it and if a Rauen bring Eliah meate he must not refuse it because it came froÌ„ the Lord. And indeed whether we search in the Prophets or Poets in the Apostles or Philosophers in Moses or Aristotle there is but one truth diuersly apparelled If Peter confesse and the diuels professe of Christ Thou art the Son of God it is not a truth in the one and a lie in the other but though the persons be contrary the motiues diuers and ends different in either the substance of the confession in both is the same Onely as that learned man excellently noteth out of n Lib. 18. noct attic cap. 3. Sic bona senteÌ„tia mansit turpis author mutatus est Gellius the difference between them is this That as in Lacedaemon somtimes when in a weightie consultation an eloquent but an euill man had set downe a good decree which they could not amend they caused it to be pronounced by one of honest name and conuersation and then receiued the good sentence as autenticke so truth spoken by Aratus Menander or Callimachus is not more true in the mouth of Saint Paul but onely hath gotten as out of Origen I noted a more sanctified author Neither refused the Apostle the saying Paulus significaâ—â—â—â— Origen of Callimachus though he was a most lying Poet in the rest but alleaged it when he saw it to be true After whose example and with the like reason may euery Preacher cite truth from lying Poets and euery hearer receiue it as sanctified from the spirit the author of all truth when they know hoc testimonium verum est this testimonie and saying is true It is true of all whosoeuer speake his truth The voice of Christ and part of his law as Martin Bucer cals it He that heareth you heareth me and he that despiseth you despiseth me Nec refert quod ad nos attinet quis eam nobis indicet saith o Probl. loc 150. 151. Aretius disputing this point in hand For as a godly matrone vnder meane and base apparell is worthy of honour and reuerence so truth saith he spoken by the wordes of an heathen Poet Philosopher or Historian is to be embraced not because they spoke it but because it is truth because this testimonie is true So I approoue what Homer said of honouring our parents not because he said it but because God first so appointed So likes it me that Plato said the soule is immortall not for Plato but because it agreeth with Gods ordination Nec deterior aestimari debet veritas propter Ethnicos scriptores who like Parots spake truth which they knew not what it meant like Balaams Asse vttered veritie which they vnderstood not and like Caiphas knew not what they proclaimed 3. They thinke it profitable and good to season those
whom I cited so oft lib. 1. de rat stud Theol. cap. 4. 21. Hyparâ—â— prouing this theame of that chapter Quod artium scientia sit Theologo necessaria addeth that humane Philosophie is the gift of God and that we need it to helpe the imbecilitie of our vnderstanding and that by its helpe we may expound one to another the conceits of our mind therefore is Philosophie and secular learning like an handmaid to Theologie no otherwise then as Agar was allowed 2 Lib de Cherub â—p de congres quae erudit grat to godly Abraham but the right and soueraignetie of a mistrisse we giue to Theologie which for Sarah as a Philosopher compares it we ought to acknowledge Onely I say let not Agar despise her mistris because she brings foorth when Sarah is barren in bearing And lib. 2. cap. 38. he proueth all the arts with their secular knowledge to be the hand-maides of Diuinitie to attend their Ladie Theologie And therefore me thinkes no disgrace to the Kings daughter when the virgins that be her fellowes beare her companie and be brought into the Kings pallace seeing wisedome sendeth out these her maides to call in guests to the heauenly banket Prou. 4. as Thomas applies it And he concludeth that Diuines must tâ—sse Philosophers chiefly Plato Aristotle Tully à quo nimirum quae bene per hos sunt prodita ad nostrum vsum nostraeque religionis ornamentum quoad â—ius fieri queat conuertere assuescant Siquidem laus erit non modica vt scitè August spoliare Aegyptios vestibus auro argento atque ad ornatum tabernaculi Domini ea conferre quibus illi ad luxum fastum nec non ad fana falsorum deorum fucanda indigne abusi sunt Thus farre Hyperius 22. Hemingius comment in Tit. 1. 12. on Pauls citing of the 22. Hemingius Poet saith as much if not more Here first it is to be noted sath he that their peruerse opinion is to be reprooued who thinke it wickednesse to bring sentences from prophane writers in expounding the scripture He saith not in controuersie onely but in opening and explaning the text Secondly saith he we are admonished of the right vse of Ethnicke writers to wit that they serue and waite on the scripture as an handmaide on Tanqâ—â— aâ—câ—lia sua Râ—g inâ— her Qâ—eene For as the Egyptians spoiles serued to adorne the tabernacle of God so arts true sayings of Philosophers ought to serue the Church of God And for proofe hereof he referreth vs to his comment on Col. 2. 8. where he pronounceth perperaÌ„ faciuâ—t qui hoc loco abutuntur c. they do amisse who abuse this place to condemne all Philosophie which in truth is the excellent gift of God There is indeed but one soule-sauing doctrine brought from heauen which containeth all the treasures of wisedome and wholesome knowledge But as in times past the people of Israell for building of the tabernacle vsed the riches of Egypt so let vs know that all true Philosophie is to be vsed though not as building yet as seruiceable to the Church as after in euery part and all arts he shewes it at large 23 Gualther homil 5. in 1. Cor. 1. Let none thinke saith 23 Gualthâ—â— he that we condemne the studie of good arts and secular learning or would haue all them cast out of the ecclesiasticall ministerie quos â—ruditio eloquentiae vis commendant whom secular learning and force of eloquence commendeth For we know this is most required in the Ministers of the word that they be endued with the skill of teaching which to be much helped by the studie of arts none but a mad man will denie And we know he who at first sent Apostles rude and ignorant of the arts to preach the Gospell afterward called moe out of the schooles of Rhetoricians and Philosophers who bestowed excellent paines in propagating Christs kingdome and defending the faith as were Cyprian Iustine Martyr Lactantius Austine Ierome and many other And this we say that God of himselfe needeth not our learning doctrine and eloquence but if he hath giuen these to any man let him so vse them that first place be giuen to the Gospell and that all arts with their secular knowledge serue it 24 Aretius Problem loc 150. hauing defined that the 24 Aretius vse of all prophaue Writers is lawfull in Diuinitie in next place he puts this very question in hand Erudtio mundana num in Ministro Euangelij ferri debeat and proues it at large What shall I say more Euen Piscator obseruat in Tit. 1. 12. 25 Piscator though he prescribe a meane for citing it in Sermons from Paules example yet confesseth Non dedecere Doctorem Ecclesiae aut illicitum esse That it is not vnseemely or vnlawful for a Preacher sometime to cite out of prophane Authors sentences quae ad propositum faciunt if they be for his purpose he saith not in controuersie alone but if they make for his purpose and matter in hand 26 Zepperus lib. 2. cap. 6. de concion in his question Quomodo 26 Zepperus quatenus Ethnica produci queant though he somewhat disallow it si tamen Christianis populo Dei c If notwithstanding saith he the Preacher is sharpely and grieuously to exprobrate grosse ignorance brutish stupiditie ingratitude impietie and malice to his people he may alleage sometimes examples out of heathens who haue written such things of God of his knowledge presence workes gouernment the soules immortalitie rewards of vertue and tell them stories of bruite beasts and heathen folke to make Christians ashamed as Ierome said to Paula Erubesce Ethnicae comparatione superaris melior est ancilla diaboli quà m mea So a Preacher saith he vpbraiding couetous men may shame them being Christians with the example of Crates the Thebane exprobrate acception of persons and iniustice to Magistrates by the example of Zaleucus that by their example as the Apostle did the Iewes by the Gentiles Rom. 11. we may trie if by any meanes we may prouoke them to follow these and â—aue some of them This is the iudgement of all these auncient and late Writers for the vse of secular learning in Sermons And as they allow this mistresse still maides to attend her so 4 Proofe the practise of all ecclesiasticall Writers haue they not let her come abroade in their bookes without these handmaides to waite on her Almost all the bookes of all the auncient saith * Epist ad Rom. Ierome not of controuersie alone but others also are stuffed with secular learning of Philosophers Poets and Historians vt nescias quid in illis primùm admirari debeas eruditionem seculi an scientiam Scripturarum Cyprian Lactantius Victorinus Optatus Hilarius and infinite many moe are laden saith a Lib. 2. de doct Christs cap. 40. Austine with this gold and siluer and other spoiles of the Egyptians Moses was