not alway before me m 9. I will take no bullocke out of thine house nor he-goates out of thy folds n 10. For all the beasts of the forrest are mine and so are the cattle vpon a thousand hils o 11. I know all the foules vpon the mountaines and the wild beasts are all mine p 12. If I were hungrie I would not tell thee for the world is mine and all that is therein q 13. Thinkest thou that I will eate buls flesh or drinke the bloud of goates No no r 14. offer praise rather vnto thy God and pay thy voweâ— vnto the most high For as he is not a God of the dead letter but rather of the quickening spirit so he reiects this shadow till the substance doth come Almightie God in the first of Esay forgot his owne people to be the children of Iaakob because they forgot this oblation of loue to be the sacrifice of a God Heare the word of the Lord ye Princes of Sodome saith Å¿ Esa 1. 10. he hearken to the law of God ô people of Gomorrhe and asketh them in iealousie as hot aâ— fire t Vers 11. What haue I to do with the multitude of your sacrifices saith the Lord I am full of your burnt offerings of rammes and the fat of fed beasts I desire not the bloud of bullockes nor oâ— lambes nor of goates 12. When ye come to appeare before me who required this at your hands to tread in my courts x 13. Bring no more oblations in vaine incense is an abhomination vnto me I cannot suffer your new Moones nor sabboths nor solemne dayes it is iniquitie nor your solemne assemblies y 14. My soule hateth your new Moones and your appointed feasts they are a burden vnto me I am wearie to â—eare them z 15. And wheâ— ye shall stretch out your hands I will hide mine eyes from you and though ye make many prayers I will not heare for youâ— hands are full of bloud This was the hearbe and roote of bitternesse that put death in the pot this was the dead flie that putrified their oyntment and made their sweet odours and incense to stink Thus loathed he the fat of their fed beasts when their heart was as fat as brawn Thus spued he out the bloud of their bullockes when their hands were full of bloud Thus refused he the flesh of their lambes when vnder this sheepes clothing they were rauening wolues Thus checked he their treading in his courts when entring into his house they looked not to their feete but gaue the sacrifice of fooles Thus abhorred he their new Moones when the old man of malice was not chaunged nor the new man of charitie put on Thus hated he their appointed feasts when they were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feasts of loue Thus their sweet perfumes stinked in the nostrels of the most high and their incense incensed his wrath when their hands were full of bloud And as he began that Prophesie of Esai in this first so in the a Esa 66. 3. last Chapter with the same tune he ends it He that killeth a bullocke is abhominable as if he slue a man he that sacrificeth a sheepe regarded as if he cuts off a dogs necke he that offereth an oblation approued as if he offered swines bloud He that remembreth incense is accepted as if he blessed an idoll when his hart or as hands are full of bloud For he desired mercie more then sacrifice and this knowledge of God more then burnt offerings Hos 6. 6. Thus he that is rather a God of the quickening spirit then of the dead letter requireth more the quickening spirit of loue then the dead carcase of any sacrifice whatsoeuer I hate and abhorre your feast dayes saith b Amos 5. 2â— the Lord and I will not smell in your solemne assemblies c vers 22. Though ye offer me burnt offerings and meat offerings I will not accept them neither will I regard the peace offerings of your fat beasts d 23. Take thou away from me the multitude of thy songs for I will not heare the melodie of thy vials till e 24. iudgement runne downe as waters and righteousnesse as a mightie riuer Wherewithall then shall I come before the Lord saith his Prophet in the person of the people and bow my selfe before the high God Shall I come before him with burnt offerings and with calues of a yeare old will the Lord be pleased with thousands of rammes or with ten thousand riuers of oyle shall I giue my first borne for my transgression and the fruite of my bodie for the sinne of my soule No no he hath shewed thee ô man what indeed is good and what the Lord requireth rather of thee surely to do iustly and to loue mercie and to humble thy selfe to walke with thy God Mich. 6. 8. This shal please the Lord better saith Dauid then a bullocke that hath hornes and hoofes Psal 69. 31. And to loue God with all thy heart and thy neighbour as thy selfe is more then all burnt offerings and sacrifices saith Dauids sonne and Lord Mark 12. 33. Therefore would f Gen. 4. 4. Heb. 11. 4. Abel be in charitie with Cain before he offered therefore would g Gen. 33. 3. 4. 20. Iaakob be reconciled to Esau before he sacrificed therefore would h Psal 26 6. Dauid wash his hands in innocencie before he went to the altar therefore would i Act. 10. 11. Peter be in charitie with the Gentils before he preached therefore would k Rom. 10. 1. Paul be in charitie with the Iewes before he prayed For l 1. Cor. 13 3. almes without loue it is not accepted m Mat. 7. 22. Prophesie without loue it is not respected knowledge without loue it is not approued miracles without loue they are not regarded burning martyrdome without loue it is as if it freezed prayer without loue it is reiected Esa 1. 15. yea it is abhominable Prou. 28. 9. nay no lesse then abhomination it selfe to the Lord Prou. 15. 8. And it is impious that a wicked man in thought or deed shall come to pray as the vaine n Hesiâ—d lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. ex Plat. Cicer. lib. 2. de legib heathen could obserue This loue then is the fire which purified Abels offering for want whereof putrified Cains oblation this is it which so iudged between the cleane and vncleane that wheâ— two were sacrificing at the altar the one was receiued and the other refused This is the sweet incense which perfumeth our sacrifice of praise and praying and setteth them foorth as the incense and the lifting vp of our hands as an euening sacrifice This is the ointment boxe of Spikenard which sweetneth the calues of our lips and maketh them better then a bullocke that hath hornes and hoofes This is the salt which like that in the o
waters faith Salomon therefore or euer the contention be medled with leaue off Prou. 17. 14. I speake it to perswade thee to stand pausing at this riuer Rubicon with x Suet. in vita Cas 〈◊〉 31. â— Câ—sar before thou plunge thy self in this water of Marah contentioÌ„ Etiam adhuc regredi possumâ—â— Brother yet we may go backe againe to our home and not open the waters vpon our selues Quod si ponticulum transierimus omnia â—â—mis agenda erunt But if we passe through this riuer we cannot go backe til one or rather both be vndone Take heed then of opening these waters beware of Caesars rash resolution Eatur quo inimicorum 〈◊〉 voâ—at â—acta est alta Let me go whither mine aduersaries trespasse calleth me the dice is throwne come what will come of the hazard and chance perchance ye shall both play so long at the barre till the boxe haue all Neither speake I this to censure the plea of the faithfull Aduocates but onely to disswade wranglers from their vnlawfull lawing and rather go to their brother for the wrong least they meete with an ambidexter Atturney who like him taxed in the Epigramme z Martial lib. 1. Epigram 96. Quod clâ—maâ— semper quod agentibus obstrepis Heli Noâ— facis hoc gratis accipis vt taceas Either furbisheth vp an old rotten cause with colour of troth and with clamorous eloquence sets a good face on a bad matter or through mercenary silence betrayes vndertaken equity much like a Aul. Gell. l. 11 nâ—ct attic cap. 9 Demosthenes the Counseller who being entertained in the plea of the Athenians against the Embassadors of Miletum first day indeed pleaded hard against them but when at night they had bribed him vti ne contradiceret that he would not pleade against their cause the next court day coming forth to the citizens with much furre about his neck he told them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pati that he had caught a cold and had so lost his voice that he could not speake a word against the Milesians No Demosthenes cried one of the company Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pateris thou hast not caught cold but gold and that hath taken away thy voice Neither concealed be afterwards this corruption but vaunted of it proudly saith mine author for asking Aristademus the actor for how much he sold his speech and he told him for a talent but I saith he haue sold my silence for more I speake this that thou wouldst rather go to thy brother and make vp the breach at home then to it that for stopping vp one hole in thy state will perchance make a greater gap in thy condition For howsoeuer our gracious Soueraigne as the report goes hath limited fees and bounded the dependance of cases in the Court yet thou perchance may either meet with one of those soure insatiable b Prou. 30. 16. gluttons which crie Giue giue and neuer say It is enough or at least with one that can spinne out the threed of a sute so long till thou wilt want weft or if he weaue the web to day can by craft like Penelope vnweaue it to morow Thou maist meet with a procrastinating or rather proterminating Aduocate who like him Prou. 3. 28. will say vnto thee euery day Come again to morrow wil procure thy strife til the next when this terme he might procure thy peace because he hath an action to thy purse as the aduersary to thy land Saepe causas tam diu deferunt vt litigantibus plusquam totum auferant saith c De viâ—it hum condit Innocentius of such pleaders Often they deferre the cases so long that they begger their clients he giues the reason quia maior est expensarum sumptus quà m sententiae fructus because they spend more in the plea then the iudgement and sentence will profit them Nec terminantur negotia pauperum saith he quousque eorum marsupia sint euacuata neither is the poore mans sute ended till his purse be drawne drie Not as though all delaying of sutes were altogether to be condemned saith d Coment in 1. Câ—r 6. quaest supra cit Peter Martyr for often in courts of iudgement many things by delay are detected which through the craft and subtiltie of wranglers were concealed and as truth is the daughter of time so may a Iudge like e Cic. lib. 1. Offic. Maximus who cunctando restituit rem by deferring of iudgement bring things to light which were hid in darknesse Which protraction of cases should yet so deterre you from the barre ne litigatores expilentur as he speaketh lest the suters purse be pilled that rather ye should go to your brother to begge then to the barre to buy peace at so high a rate The cost and charges whereof did so affright Themistocles that f Aelian var. hist lib. 9. ca 18. he plainely confessed that if one shewed him two wayes the one leading to hell and the other to the barre he would farre more willingly take that way which leadeth to hell too sharp a censure indeed against the court of iustice I rather from Christ here aduise thee that if thy bâ—other trespasse against thee first go vnto him for amends or if he hath ought against thee pro contumeliâ— affectione pro corporali lâ—sione pro famâ— denigratione pro animâ— lâ—sione pro temper alium substractione as g Co 〈…〉 ns in Mat. 5. 24. Hugo speaketh either for hurting him in his bodie or impeaching him in his name or impairing him in his soule or impouerishing him in his goods go thy way vnto him first And thou litigious quarreller who hadst rather ride an hundred miles to the lawe then go a furlong to thy brother for agreement let me say vnto thee as our Sauiour doth in the next words to my text Agree with thine aduersarie quickly if thou canst not quickly before two or three friends or daies-men at home yet while thou art in the way with him in thy long iourney lest thine aduersarie deliuer thee to the law and the law deliuer thee to the corrupted Aduocate verily I say vnto thee thou shalt not come out thence till thou hast spent the vttermost farthing Go to thy brother The priuate profite whereof as it may much allure vs so 2. Vse exhorting to go vnto our brother should our Lords commaund more enforce vs thereunto and that also be more forcible to all seeing it comes with such emphaticall authoritie as I say vnto you I who created you of nothing I who redeemed you with my dearest bloud I who will crowne you with glorie if you obey or cloath you with confusion if ye disobey my voice I say vnto you This I Abraham heard before the law and in obedience thereof went to his brother for agreement and shewed thereby the effect of this law written in his heart to shame Christian gospellers if in this they follow not the steps
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
Aristotle and c â—â— 11. nat hist ca. 18. Plinie both obserue by stinging others exentorate and therewith shed forth their owne bowels Animasque in vulnere ponunt and loose their liues by ther stinging And it is as true in reuenge she sailes with her owne wings and dasheth on that rocke whereon she makes shipwracke of faith and a good conscience The reuenger like the bee he hath a reaction or repassioÌ„ rather and receineth the wrong that he hath done Col. 3. 25. and while he seeks vengeance on man finds vengeance of God Eccles 28. 1. While he shooteth his sting of reuenge he doth euiscerate himselfe of those bowels of mercie kindnesse humilitie meeknesse long-suffering and forbearance Colos 3. 12. Animamque in vulnere ponit and looseth his soule in the wound of his foe Alium laedit extrinsecus se vastat intrinsecus saith d Ser. 16 de ver Dâ—â— Austine like the bees outward stinging he onely kils the bodie of his foe but like her inward bowelling kils the soule of himself and casteth both bodie and soule into hell fire And therefore would e Homil 〈◊〉 popâ— Antiocis Chrysostome haue vs be warned by the Bee and by her example be weaned from reuenge Doest thou not see the Bee saith that Father how she dies by her stinging By that liuing creature doth God teach vs that we wound not our brethren for we do it through our owne sides and perchance like the Bee we hurt them but little but we our selues shall be no more no more then that creature Heare this also thou bloody stabber who beyond the law of retaliation exactest not onely a tooth for a tooth and an eye for an eye Deut. 19. but like Ioab repayest a stabbe for a lie a wound for a word with Lamech for a small hurt wilt slay a man and not onely mete to them as they measured to thee but an Epha of wrongs for an Hin of iniuries and as f Orat 9. de ira mimie Basil out of the g Luke 6 38. Gospell speaketh from thy seperfluitie of maliciousnesse giue mensuram superfluentem a measure running ouer into their bosome I wish thou wouldst learne of Christ our Sauiour who as a lambe before his both shearer and slayer was so dumbe that he opened not his mouth to reuile when he was reuiled nor so much as threatned when he felt the stab of their speare 1. Pet. 2. But if thou wilt not learne clemencie of the Lambe of God yet learne it for shame of crueltie it selfe of the Lion of the field who as Aelian noteth ' is so iust in his crueltie that he keepes an equall meane and measure of reuenging his enemie for though he see a man shoote at him and deadly pursue him yet as h Li. 9. de hist animal cap. 44. Aristotle and i Lib. 8. nat hist ca. 16. Plinie both obserue if the archer do not wound him he neither wounds him if he catch him in his pawes but shakes him onely without hurt and throwing him downe when he hath thus affrayed him lets him go free And if thou wilt not be more cruell then crueltie it selfe and from thy Brittish clemencie degenerate into more then brutish crueltie at least be as gentle as the roring Lion who seemes here to exhort thee with that voice of the lambe Math. 11. 29. Take my yoke on thee and learne of me that am lowly and meeke to my foe For there is none saith k Lib. 5. din. Inst calâ—â— Lactantius who had not rather die then be transformed into any shape and feature of a beast though he might retaine the mind of a man and how much more is it wretched to haue the mind of a beast in the forme of a man sith the soule so much excelleth the body But alas Aspernantur corpora beluarum quibus sunt ipsi saeuiores they disdainfully abhorre the bodily shape of wilde beastes who are themselues more sauage and cruell then they and so much please themselues in that they are men of whom they carrie nothing but the outware lineamennts and figure Wherefore to conclude this point which thou regardest not a point if nothing that is said can end thy contention and reuenge yet as the wise man aduiseth thee Remember thine end and thou wilt let enmitie passe Eccles 28. 6. For like as when the bees fall out and fight among themselues Dimicatio iniectu pulueris tota discutitur the throwing of a litle dust vpon them saith l Li. 11. nat hist ca. 17. Plinie endeth all their deadly strife so cogitatio mortalitatis the thought of death saith m Lib. 3. de Ira â—ap 42. Seneca the remembrance of this generall mortalitie by plague and pestilence say I which thus long hath toled for her last gasp might now me thinks ring out at last the death of all malice might bury all wrongs in the graue of obliuion neuer to rise againe And indeed Se de hoc mundo quotidiè migraturum credere as n Abbas Ioseph de amicit collas 13. cap. 6. one speaketh to thinke this day of his strife may be the last of his life is a common peremptory and killer of all iarres omnium comprimet motus and will still the most turbulent sticklers And howsoeuer the remembrance of dust and death cannot bridle the mightie buls of Basan who set vp their horne on high and speake with a stâ—ffe-necke but like those buls in o De solart Animal Plutarch Ad pugnam sepuluere conspergunt vt magis irritati ferociant sprinkle this dust of mortalitie on their faces to whet their courage to the combat And as the Lion beateth himselfe with his taile to set an edge on his wrath so they remember their end to hasten their swift reuenge like that p Iudg. 16. 30. Lion of might who conquered the roring Lion Let me loose my life with the Philistines yet iam par acerrimum media mors dirimet saith Seneca euen now wil death steppe betweene these two hot spurres and part the fray And though no remembrance of death could extinguish the memorie of iniuries betweene them yet iniectu pulueris cast but a little dust of the graue vpon their heads then are they as quisht as a Bee and now their hatred and their enuie is perished saith Salomon Eccles 9. 6. But let vs beloued Christian who haue better learned Christ let vs leaue off wrath and let go displeasure before they leaue and let go vs at our death Let vs die to our malice least it die to vs and leaue as our bodies with the mete-wand in the graue so our soules with the rod of Gods wrath in the lowest pâ—t Let vs bury it in our life that at our death we may go to our graue in peace and in peace with all men Let our loue awake that sleepeth and stand vp from the dead that is interred And seeing a friend must 〈◊〉
wherein it was prophaned and Theophrastus in Plutarke checked Pericles for this thing As for periurie wherein his name was abused they punished it seuerely as examples in their stories do witnesse For the fourth precept of keeping his Sabboth they ordained lawes for the like though abusing their knowledge they misused it with multitude of ceremonies and ridiculous rites Touching the second table in generall their precept of charitie was Do to others as ye would be done to which our Sauiour saith is the Law and the Prophets For the first precept of honouring our parents Homer bad the same and gaue the same motiue That thou maist liue long vpon earth And Solon as Tully reporteth made no law against parricides because he thought none would be so vnnaturall and vngodly as to kill his parents For the second Thou shalt not kill their reuealed law of naturall knowledge taught them this abundantly prohibiting homicide by their publike lawes as their bookes witnesse And such was their seueritie against it that from the building of the Citie the space of 620. yeares none was killed by anie priuate hand within the wals as Dionysius Halicarnasseus reporteth For the third Thou shalt not commit adulterie their lawes were seuere against it and punishments of it grieuous The Egyptians lawes punished it with a thousand stripes in the man and cut off the nose of the woman to deterre others from the like Diod. Sicul. lib. 2. de reb antiq cap. 2. Cael. Rhod. lib. 21. cap. 45. Solons law permitted that a man might kill the adulterer when he found him in the act The Athenians mulct it with a mullet vide Cael. Rhod. lib. 27. cap. 4. Plato with death lib. 9. de legibus The Lemnij so contemned the goddesse Venus that none wold sacrifice vnto her onely because they thought she had committed adulterie with Mars Alex. ab Alex. lib. 2. cap. 14. The Leprei led the men three dayes through the Citie contemning them all their life after and made the women stand vp in the market place to be a spectacle of shame eleuen daies Cael. Rhod. lib. 21. cap. 48. Alex. ab Alex. lib. 4. cap. 1. The Cretans mulct it largely and excluding adulterers from all office and dignitie crowned it with ignominie Aelian var. hist lib. 12. Cael. lib. 21. cap. 45. The Arabians punished it with death Alex. ab Alex. lib. 4. cap. 1. and Parthians no sinne more seuerely The Pisidians made them be both led together on an Asse thorough the Citie for certaine dayes Stob. ser 42. The Thracians punished it grieuously Among the old Germaines adulteram excisis naribus maritus s Alex. lib. 4. cap. 1. Tacit. expellit say stories and lashed her thorough the towne The barbarous Gothes as Procopius relateth made it capitall The Romaines made them do publike penance in a long robe Cael. lib. 21. cap. 48. and made it lawfull to kill their wiues for that fault whereof Valerius shewes many examples lib. 6. cap. 1. But of all most famous is the law of Zaleucus who when his owne sonne was accused of adulterie before him and adiudged to lose both his eyes for the fault would not heare the whole Cities intreatie for the one eye but pulled out one of his owne and another of his sonnes to satisfie the law Val. Max. lib. 6. cap. 4. Volater lib. 20. And thus by this reuealed knowledge were the Gentiles a law to themselues For the fourth precept Thou shalt not steale Solon by his law punished theft double Draco by his ordained that he qui stercorandi causa stercus bubulum abstulisset aut olera who had but stolen a little ordure or dung should die for it Alex. lib. 6. cap. 10. ex Gel. lib. 11. cap. 18. The Scythians punished no fault sorer The Indians iudged it the greatest The Atrians stoned it The Phrygians if one stole but an instrument of husbandrie made it death Stob. ser 42. Alex. lib. 3. cap. 5. and the lawes of the twelue Tables in Rome punished night-theft with death Gel. lib. 11. cap. 18. Alex. lib. 6. cap. 10. For the fift Commandement Thou shalt not beare false witnesse the Egyptians punished lying with death Diod. Sicul. lib. 2. cap. 2. the Persians and Indians imposed perpetuall silence on him who had thrice lyed Alex. ib. For periurie the Indians cut off the toes and fingers yea the outward members of the periured Alex. lib. 5. cap. 10. And for false accusation see how king Assuerus hanged Haman Esth 7. 8. and the Pisidians threw them headlong from a rocke Alex. lib. 6. cap. 10. For the sixt and last Thou shalt not couet the bookes of Philosophers Poets and Historians are full de fraenandis affectibus to speake nothing of their lawes Did this Ethnicke knowledge and learning teach and perswade them to do the things of the law and can it not helpe to informe our vnderstandings reforme our minds and conforme our wils also Yes doubtlesse being made powerfull by the word of the spirit and fruitfull by the spirit of grace may it helpe to breed holinesse in vs that made them so wise so prudent so iust so sober so temperate so continent that without law by this naturall knowledge they did the things of the law seeing as Peter Martyr noteth if we t Comment an Rom. 2. looke on the manners life and conuersation of Cato Socrates Aristides and such heathens we shall find they go beyond the Iewes and exceed many Christians Wrought it so much good in them who had not the spirit of grace and can it worke nothing in vs who haue the spirit of sanctification 4 That learning the abuse whereof Saint Paul condemneth in popular Sermons may be lawfully vsed therein but Col. 2. 8. Paul condemneth the abuse of Philosophie and the deceit of secular learning Ergo. Our moderne interpreters expound this place of the abuse when it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle speakes doth beguile with paralogismes and vaine deceipt through the traditions of men according to the rudiments of men and not after Christ As that the world is eternall was a paralogisme of Aristotle that the soules go into new bodies was a paralogisme of Plato and Pythagoras that pleasure is the chiefest good a paragolisme of Epicurus So in Diuinitie difference of meates a paralogisme of the Iewes and Papists and such like Otherwise when it doth not beguile and brings such paralogismes the Apostle alloweth it therefore Paul spake warily saith Austia◠adding it of Philosophie after the elements of the world and not after Christ and vaine deceit saith Theophylact least he should deterre vs from hearing Philosophy Seeing then he biddeth the Colossians beware in their Preachers of Philosophie which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beguiling with vaine deceit and not after Christ he alloweth that which agreeth with the analogie of faith to be heard of the people at Colosse This place vseth u Lib. 3. hist Eccles cap. 14. Socrates for
alij sua eruditione aut ingenij dexteritate as there are some who so malepartly despise learning and other gifts of God that meane while they trust and take more pride in their ignorance and rudenesse then other in their learning and dexteritie of wit Thou shalt find also some at this day who stiffely pretend this example of the Lord for a cloake of their slothfulnesse and idlenesse and when they are reproued for their idlenesse in handling the word that they apply not the Scriptures neglect to learn tongues that better they may handle the word they haue alwaies in their mouth God called not many wise after the flesh Whom we must answer Neither called he many euill beasts and slow bellies qui sanctam eruditionem adeò contemnunt operatione spiritus tanta oscitantia fidurt Who so much contemne sanctified learning and in their great idlenesse trust too much on the spirits extâ—mporall suggestion The summe of all is this the gifts of God learning skill in the tongues and painfulnesse in handling the Scripture are to be sought after and highly esteemed Againe many * Pluâ—â—nt rursus â—u â—â—â—die c. drones at this day thrust themselues into the ministerie fitter for any thing else who not onely that they may cloake their slouthfulnesse but euen c Spiritus titulo impiâ— venditent palam è suggestu audent damnare impurissimo eâ—e prosciâ—â—erâ— impiously boast of the spirit dare stoutly condemne and with a most impure mouth raile on the studie of the tongs and diligent decking of the Scripture openly in the pulpit Againe Enarrat in Mat. 13. 52. Euery Scribe saith he taught to the kingdom of God must bring old and new things not onely from the old and new Testament but affatim quâ—libet any truth from any Writer as the maister of the familie brings to his guests d all kind of meates and dainties that they may want nothing whose liberalitie he must follow plenteously teaching all things whereby the mind is sed and delighted Againe Explanat in Psal 1. 6. Though God saith he for our soules hath giuen vs the Scriptures yet for repressing of fleshly affections for framing of our life to Gods glorie and good of others multa alia praeclarè scripta impartijt he hath giuen vs many other excellent writings For all truth as Austine truly writeth is from the holy Ghost wherefore whatsoeuer truth and goodnesse is any where commaunded legis Dei nomine iure censebitur it may lawfully be called the law of God for what things soeuer any way pertaine to true godlinesse and sound righteousnesse vniuersa quidem at non singula sacris literis explicata sunt they are in generall laid downe but not particularly explaned in the Scriptures For the Gentiles therefore the Lord both before and after he made them partakers of the Scriptures gaue many things of excellent and admirable wisedome to be written of Poets Philosophers Historians and Law-makers whereby he expounded that eternall and boundlesse force of his law and called mankind to a good and godly life Quare ingrati Deo sunt sibi ipsis salutaria monita inuident c. Wherefore they are both vnthankfull to God and depriue themselues of wholesome admonitions that disdaine to reade and gather out most things as well of heathens as the holy Scriptures while they may For it was not without the speciall and notable blessing of God that so many notable things which haue so excellent meanes of making a good life should both be written of Poets Historians and Philosophers and also be preserued for vs. If any thing in the workes of mechanicall arts smell of a more excellent wit Gods mercifull bounty who gaue that wit we iustly admire and those things which of vertues of religion of all good and right liuing most Philosophers and Poets by an vnimitable dexteritie and elegancie Immita 〈…〉 dexterâ—tate atque 〈◊〉 haue written shall we not admire kisse and as Gods singular blessings highly to be reuerenced embraced and accepted with both armes Non faciemus quicunque Deum ritè veneramur Christi vox est quicquid verum est quicquid recti aliquid praecipit eam vndecunque sonuerit exaudiamus atque sequamur We will not do this wrong to the gifts of God so many of vs as worship and feare God aright it is Christs voice whatsoeuer is truth whatsoeuer commaundeth any right thing by whomsoeuer he spake it let vs heare and follow it Therefore vnder the name of Gods law both in place before all will we first count the holy Scriptures which containe the law that is absolute doctrine of God euery way perfect which we grant to none other Writers and in this also without choice will we adore and reuerence all things The next place in our account shall the writings and monuments of them haue who of purpose giue precepts of Christs religion and innocencie of life although nothing of theirs without iudgement and diligent collation with Gods commaundements we will embrace In the last place wil we not disdaine to reade and vse all kind of prophane Writers when time and place shall require For if Plinie said truly that there is no booke so bad out of which some fruite may not be gathered and they bring no fruite vnlesse they be the words of God Certè Dei verba contempserit qui vel Ethnicorum scripta in totum repudiet Certainly he contemneth the words of God who wholly refuseth the writings of the heathen Thus Bucer And let them looke to it whether they despise not part of Gods lawe and contemne his words who disdaine to vse his truth in heathens when they preach to his people I cannot yet leaue Bucer he is so excellent in this point for Enarrat in Ioh. 4. 38. on that Other men haue laboured and ye are entred into their labours he vnderstandeth by these former labourers not onely the Prophets among the Iewes but also the Philosophers among the Gentiles who taught them good Per â—es quos di cit laâ—crasse intelligo quicunque doceâ—dis homâ—nibus operam suam impenderunt aequè Ethnicos atque Iudees life For they wrote many bookes of religion of duties of the bounds of good things and euill c. which they had got of the Iewes and so prepared the Gentiles for the Gospell as the law was the Iewes schoolemaister vnto Christ But let it not offend any man saith he that I thinke the labour of Philosophers furthered the Gospell for all truth is of God and certainly much truth is read in the writings of Philosophers and Poets and how little soeuer it be which they deliuered of the truth ad Deum certè animos hominum attraxerunt eoque Euangelio illos prâ—pararunt they drew without doubt mens mindes vnto God and therefore prepared them for the Gospell For he is the God not onely of the Iewes but of the Gentiles also in whose hearts he wrote the worke
not sent for our Sauior bids them stay at home Math. 5. 40. If any man saith Christ will sue thee at the law and take away thy i Luke 6. 29. cloake let him haue thy coate also which is nearer vnto thee yea thy very shirt saith k Coment in Mat 5. 40. Aretius Let them heare the Apostles checke expounding his Masters meaning 1. Corinthans 6. 7. Now this is vtterly a fault among you because ye go to law one with another why rather suffer ye not wrong why rather sustaine ye not harme If they will not hearken to the mouth of wisedome what their Aduocate with the Father teacheth let them heare the tongue of policie what the aduocate for their brother pleadeth let them hoth heare how with other mens mouthes they bite and deuoure yea consume one another that if the Gospell cannot schoole them in this Christian precept the Law I say the law may be their schoolemaister to bring them to Christ not that with the Anabaptists I make a question whether Christians may go to law for the Apostle allowes it in lawfull manner 1. Cor. 6. 4. and the l P. Martyr Gualth in 1. Cor. 6. quaest an liceat Christianis iudicio experiri learned haue put it out of question no Currat lex â—â—uat Rex as the prouerbe ruuneth The King by iudgment 〈…〉 eth the country Prou. 29. 4. and we know it true of both diuine and humane m 1. Tim. 1. 8. that the law is good if a man vse it lawfully But we should not go forth hastily to sue any man saith Salomon not for toyes and trifles saith Gualther but vse it as phisicke for those diseases which cannot otherwise be cured For as he not onely spends his purse but spoiles his constitution that 〈◊〉 the 〈◊〉 for 〈◊〉 〈◊〉 of his stomack which by a walke might be 〈◊〉 â—â— he also not only mis-spendeth his 〈◊〉 buâ— disteÌ„pereth his mind that goes to the Counseller for euery offeÌ„ce that he stomacketh if by this going to his brother it might be amended And indeed if n Lib. 3 dâ— Rep. Plato thought it a signe of a disteÌ„pered body politick when the citizens run much to phisick and go often to law how much more are their minds out of temper when for the one the Phisitions shops as he addeth are needlesly and for the other the Lawyers courts causlesly set open The more blame and reproofe deserueth he who as that Philosopher addeth not onely spends in law the greatest part of his life being now a Plaintife now a Defendant but in his foolish mind thinks to winne credit and reputation by his strife that though he wrong others with his will yet by his wit can wrangle and wind out himselfe through his quirkes of law and draw others before Magistrates Idque sapenumero exiguarum aâ—qâ—e vilissimarum rerum causa and that often for very toyes and trifles of offence surely as such a one may kill his brother with the law so shal he find it at his death a killing letter to his coÌ„science a dead letter to his good name and may iustly expect that wranglers Epitaph at 〈◊〉 specilog in Pro. 20. 3. Millain to be set vpon his tomb Ioh. Iac. Triultitâ—â— qut nunquam quiâ—uit nec alios quiescere passus est hic tandâ— quiâ—scit ipse Here rests he in mould that took no rest for gold nor suffered them to rest that wold How much rather shouldst thou follow p Pro. 3. 29 30. Salomonâ— aduice to intend no hurt against thy neighbour seeing he doth dwell by thee without feare neither striue with 〈…〉 uslesse when he hath done thee no wrong or if he hath done thee some wrong yet go not forth hastily to sue any Me thinks this good Phisitian counselleth thee to walke within doores and take some kitchin phisicke of thy brother before thou go to that hal phisick which wil purge thy purse be so reit ease thy stomacke We see how our Sauiour the best Phisition aduiseth thee first to go to thy brother if he trespasse against thee and if he will not heare thee then tell it to the Church Math. 18. VVe see Abraham tooke this word Brother for his aduocate to end strife betwixt him and Let and we heare how many impoâ—etisheâ—â—y long law like the q Marke 5. 26. woman that was twelue yeares in the Phisitians hands haue suffered many things of many iudiciall Phisitians and haue spent all that they had and it aâ—ailed them nothing but became much worse and at last were faine to take this Lawyer for their Atturney as she did Christ her elder brother for her Phisitian It is indeed these Possessiues meum tuum propieties banished out of Plato his common-wealth which sets vs all by the eares while euery man lookes on his owne things and not on the things of other also Howbeit if that Christian communitie which those primitiue Christians enioyed Acts 2. or if that vnitie of minde and heart wherein they ioyned Acts 4. or as the r Aristot lib. 8 Ethic. morall Philosopher could obserue if charitie raigned among men all lawes and statutes should be superfluous and law-makers might hang vp their net or weaue the spiders webbe to catch flies but seeing neither that community among men who looke on their owne things nor yet common vnitie with them who looke not on the things of other men but to lust after them is so to be expected but that some will sue thee forthy coate Math. 5. 40. yea striue with thee causlesse when thou hast done him no wrong and that nullo proposito lucro contendendi tamen studio not so much for his profit contend as for thy disprofit through contention as an Å¿ Plut. lib. de Frat amor heathen in his dayes obserued of some better it were for thee in pollicie and discretion to follow Saint Pauls counsel Rather to suffer some wrong rather to sustaine some harme then as a t Beaux harm Euang in Maâ— 5. 40. writer noteth for to win thy coate to lose thy cloke and other clothes also for adiudicent tibi licet tunicam saith he of their Lawyers non prius tamen quam pallium omnia tua exsuxerint although they adiudge thee thy coate yet not before they haue themselues gotten thy cloake and all thou hast I speake not this to damme vp the currant of iustice in legitimate decisions but onely to perswade by Christs precept and Abrahams practise to go to thy brother who hath offended thee before thou runne to the barre for mends of the offence I speake it not to giue this water any passage in the Court no not a litle least like that water in v Cap. 47. Ezechiel at first it be but to the ankles but afterward grow vp to the knees and after to the loines and in fine proue a riuer which cannot be passed ouer For the beginner of strife openeth the
workes Do good to them that hate you The beloued Disciple an Euangelist in his Gospell an Apostle in his Epistles and a Prophet in his Apocalyps prescribeth from his masters breast this trinitie of vnity 1. Iohn 3. 18. Let vs not loue in word or tongue onely but in workes and in truth from the heart And all these three of necessitie here must be meant seeing friendship requireth beneuolence of the heart beneficence of the hand and concord of the tongue as our * Arist lib. 9. 8. thâ—â— cap. 4. master of moralitie teacheth from the oracle of reason Wherfore treading in the steps of our blessed Sauiour his holy Apostle the grauest auncient Fathers our soundest moderne interpreters in the way of truth and naturall reason giue me leaue without censure of y Eccles 19. 24. that fine subtilty but vnrighteous wresting of the law to note here and hereafter handle a triple reconciliation and that in the order and methode of Saint Iohn first verball secondly reall thirdly intentionall reconcilement For the first Verbapacis words of peace must we giue our offensiue 1. Reconcilement verball or offended brother to moue and winne him to concord our speech must be gracious alway and poudred with salt Col. 4. 6. and like that word z 2. Cor. 5. 19. 20. of reconciliation beseech and pray our enemies for Christs sake to be reconciled as before in the dismission Go thy way and tell him his fault I haue at large declared Thus Abraham hauing not the law written in tables of stone but in the fleshly tables of his hart did by grace the things of the law and shewed the effect of this law written in his heart for when such brawling and debate was risen betwixt his and Lots heard-men about grasing and pasture that their maister Lot like our quarelling Gentles counting his seruants supposed iniury his owne indignitie began to be inflamed Abraham that blessed peace-maker comes to him like the Doue with an Oliue branch of peace in his mouth Gen. 13. Let there be I pray thee no strife betweene me and thee neither betweene mine heardmen and thine heard-men for we are brethren Is not the whole land before thee If thou wilt take the left hand then I wil go to the right or if thou wilt go to the right hand then I will take the left He a Chrys hom 33. in Gen. 13. 8. saith not What stirre is this my Nephew Dare thy seruants or any of thy houshold open their mouth or mutter against me and my substance Do they not remember how farre they are inferiour to vs Whence hast thou so great abundance was it not from my care and prouision VVho made thee thus eminent and glorious among men did not I who was to thee in stead of all I was a father to thee in all things and doest thou thus requite my seruice and charges Did I for this hope alwayes take thee for my companion in my iourney Be it so that nothing which I haue done for thee come into thy mind oughtest thou not at leastwise to honour my crowne of age and reuerence my hoary haires No Abraham saith none of these things saith Chrysostome but parleth for peace with words of meeknesse and speeches of pacification And although Lot as a b Philo lib. 1 de Abrahamâ— Iew noteth was Amicus suspectae fidei no constant but a wauering friend who often * Contemptim superbè proudly and disdainefully vsed Abraham yet see saith Chrysostome how with faire words he intreates his agreement and prayeth him be reconciled Let there be no strife I pray thee betweene me and thee neither betweene my heardmen thine Amputauit fibiam discordiae ne contagium so reperet saith c Lib. 1. ad â— â—rde cap. 3. Ambrose he crusheth the serpent in the head lest it creepe and bring in the taile he letteth not the roote of bitternesse spring vp and trouble them lest many therewith be defiled And if intreatie will not perswade refractarie Lot yet see what reasons he vrgeth to induce him to concord We are brethren saith he brethren in the flesh and kinsfolkes by bloud brethren in the spirit and consorts in religion in the midst of a naughtie and crooked nation for yet the Canaanites and Perizzites dwell in this land whose dissentions our discord will vnite whose idolatrie this staining of our religion will aduantage and cause these wicked nations to blaspheme the God of Abraham And if this inducement cannot draw yet see with what a strong motiue he haleth him to vnity as with a threefold cord Is not the whole land before thee take which hand of my inheritance thou wilt chuse and thus pacificis verbis with peaceable words he would decide the controuersie and end the former strife saith Philo. This was the precept of God to Laban toward his offensiue shepheard d Gen. 31. 1â— Take heede that thou speake not to Iaakob ought saue good and therefore e Vers 44. he said vnto him Come and let vs make a couenant of peace I and thou which may be a witnesse betweene me and thee This was Iaakobs practise to his brother Esau who sought his life for he spake vnto him mildly by the mouth of his f Gen. 32. 18. 19 20. seruants and submissiuely by his g Gen. 33. owne Let me find grace in the eyes of my Lord for I haue seene thy face as though I had seen the face of God And by these meanes he accepted him and was reconciled For indeed a soft answer putteth away wrath saith Salomon The reason of the doctrine Prou. 15. 1. or as with Ierome most reade it breaketh wrath A Metaphor me thinkes borrowed from two in a combat wherein he compareth a soft answer to a soft buckler of a subtill champion which accepting the blow into it selfe so breaketh the weapon that the aduersarie giueth ouer For a Prince b Prou. 25. 15. saith he is pâ—câ—ified by 〈◊〉 and a soft tongue breaketh the â—oner as 〈◊〉 doth the fâ—â—ce of a stone that as thrown against it When the Ephramites contended with Gâ—deou for not calling them to â—arre against the Mâ—diâ—nites he gaue them this soft answer that k Vers 2. he preferred their exploits so farre aboue his owne as the glâ—â—ing of grapes of Ephraim was better then the vintage of Abiâ—ner And when he had spoken these words saith the l Vers 3. tâ—xt their wrathfull spirits abated toward him For as there is curatie lingua a cure that the tongue caust do on its patient Prou. 15. 4. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith an old m Erasm chil 3. câ—nt 1. adag 100 Poet Faire language is a Phisition for the disease of anger which is impatient as that towne-Clearke of Ephesus Ille regit dictis animos pectora mulcet with his soft answer appeased the rage of those seditious Citizens Act. 19. â—5 Which doctrine of
I none but such as I haue I giue and forgiue thee In all other good works some one sometime may pretend some colorable excuse saith g Serm. 61. de Temp. Austine but for loue none can excuse himselfe Some bodie may say vnto me I cannot fast but can he say truly I cannot loue he may say for my stomackes sake and owne infirmitie I cannot abstaine from wine or flesh-meate but can he iustly say I cannot loue Some man may say I cannot keepe my virginitie he may say he cannot sell all his goods and giue them to the poore but can he say truly I cannot loue and forgiue them that trespasse against me Let no man deceiue himselfe beloued brethren for God is not mocked nor deceiueth any for though there be many good workes which through humane infirmitie we cannot corporally performe it is too abhominable and a filthy excuse that in this worke of the mind either the lame or the deafe or maimed should for its wearisomnesse make excuse For in this worke of loue neither the feet labour in running nor the eyes with seeing nor the eares with hearing nor the hands in working It is not said vnto vs go ye to the East and seeke charitie saile to the West and ye shal find loue it is engrauen in our heart by that lawe of nature Do as ye would be done to Luk. 6. 13. Whosoeuer thou art this commandement of loue which he commaundeth thee this day is not hid from thee neither is it far off as h Deut. 30. 11. 12. Moses speaketh It is not in heauen that thou shouldest say who shal go for vs to heauen and bring it to vs that we may do it Neither is it beyond the sea that thou shouldest say Who shall go ouer the sea for vs and bring it vs and cause vs to heare it that we may doe it But loue is very neare vnto thee euen in thy mouth and in thine heart to giue it in forgiuing each one his brother Some man may say saith i Ser de Maâ—â—yr Leo I cannot watch I cannot fast I cannot giue all to the poore I cannot liue single but can he say I cannot loue It may be saith k H 〈…〉 l. 6. 〈…〉 d Maâ— 5. 44 Vâ—de tom 6. â—b 〈…〉 a Aâ—hmant â—â— 17. ser 59. dâ—â—â—p Austine that sometime thou hast not gold and siluer apparell or corne wine or oile in thine house to giue to the poore but what shadow of excuse canst thou pretend that thou hast not a penniworth of charitie a wedding garment of loue a graine of mustard-seed of amitie a drop of dilection and ointment of loue in thy coffer and wardrobe and garner and chalice and boxe of thy heart No no this is the tribute of loue wherewith all the world is taxed and all may go to be taxed euery man to his owne citie It is an easie offering alwayes at hand or at heart that with Isaac thou needst not aske but where is the Lambe for the oblation It is within which thou maist easily offer as of that which cost thee nothing In forgiuing each one From the heart For because man ofteÌ„ forgiues with his mouth â— manne◠〈◊〉 from 〈◊〉 〈◊〉 propter homines as l Hâ—â—d 〈…〉 rat Dom. Austine noteth and keepes hatred in his hart propter daemones and m Ierom lib. 3 an Math 18. 35. can say of his brother He knowes I beare him no euill will I will leaue him to God his Iudge I haue for my part forgiuen him for n Buâ—â—r enarra in Math. 18. 35. thus we wold often seeme to pardon our brother when we scarce from our hart forgiue him that we loue him as before yea o Tom. 1. ad epâ— Castor say in the Lords prayer Forgiue as we forgiue animo discrepante cum verbis oratione dissidente cum factis as Ierome noteth therefore Christ saith that Father taking away all hypocrisie and colour of fained peace commandeth to forgiue from our hearts And that if not from his precept yet after Gods example Qui remittit ex corde as Musculus on these words obserueth Who so forgiueth men from his heart that he p Ier. 31. 24. remembreth their trespasses no more but q Micha 7. 19 casteth them into the bottome of the sea and imputeth them not vnto them but couereth al their offences Psalme 32. 1. Which most motiue example of his Father his Apostle vrgeth as the strongest inducement Ephes 4. 32. Be ye tender hearted forgiuing one another But how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen as God forgiues you And if this loue of God shed abroade in our hearts and r Mathew 3. 11 fire of the spirit like that purifying flame in the Å¿ Numb 31. 23. law cannot burne out all our drosse of malice till it be pure and take away all our tinne of hatred from the heart certainly it argueth we remaine full like those wicked Gentils Rom. 1. 29. of all vnrighteousnesse wickednesse maliciousnesse full of enuie murder and debate and poisonous affections of the heart For as we reade of Germanicus Caligula his father that when according to the t Suet. â—n Tyber cap. 75. vide comens Beroald custome of the Romanes who burned their Emperors bodies and other least being interred in forrame wars the enemie should dig them vp though his bodie was consumed in the fire yet his heart could not â—e prierced by the flame but lay vnburned among his bones because being opened it was found full of poison whose nature is such that dipt in poison it resisteth all fire as v Suet. in Calig cap 1. Tranquillus and x Li. 11. nat hist cap. 37. Plinie both obserue euen so and more then so if this fire of Gods spirit That he forgiueth vs from his heart kindle only our tongues and hands to loue our enemies in word and worke alone and inflame not our hearts also to loue them in truth 1. Iohn 3. 18. it tels the searcher of the heart that yet for all this our heart is wicked and deceitfully malicious aboue all things and as y Iames 3. 8. Iames speaketh of as little a member full of deadly poison And though this stonie heart cannot be burned with this fire but lieth buried in the whited tombe of the body though this whited tombes rottennesse and ranc or appeare not to flesh and blood and men that go ouer it perceiue not for it is wicked and deceitfull aboue all things who can know it Ier. 17. 9. yet he who onely knoweth the hearts of all the children of men 1. Kings 8. 39. z Iob 10. 4. hauing not carnall eyes nor seeing as man seeth a 1 Sam. 16. 7. looketh not like man on the outward appearance but beholdeth the heart yea so searcheth the heart and trieth the reines he I say who as Ierome speaketh is all eye when he seeth the hearts hypocrisie and all hand when he
deceitfulnesse of their owne hart saith the Lord Ier. 14. 14. and yet crie they at the crosse that which crosseth Paul and shall anone be shewed to be against the crosse of Christ * A. W. Lect. 13 on Iude. Others not with their tongue alone but with their pens also haue ioyned in next ranke to Papistes Young wanton Diuines as some shall I say old want-diuines tearme them in both Vniuersities that stuffe their Sermons with the quotations of Philosophers Poets and make ostentation of humane eloquence and so preach themselues and not Christ Iesus But of all other faire so him * W. B. Ser. 3. God wooing of his Church who condemneth all secular learning in the pulpit in precept affirming that Arts and Doctors and Fathers and the tongues in priuat study may be vsed but not publikly in the pulpit by the testimonie of the Apostle except against the Papists and yet in practise vseth arts Philosophers histories Poets and tongues so oft in those sermons when no controuersy is in hand Thou knowest gentle Reader who should haue a good memory Opâ—rtet mendaceÌ„ esse memorem least he breake downe with one hand of practise what he built with the other hand of precept What edification was this to Gods people to condemne the preaching of their fellow-labourers as if we fed them with acornes and huskes instead of bread or brought our children a serpent for an egge and a scorpion for a fish when we bring humane learning as a knife to deuide euery one their portion aright It had shewed a good mind to haue spoken this onely to fellow labourers and not to their people or haue spoken it to some and not written it to all or if they must needs write it to haue spoken to vs in the Aramites language I meane Latine for we vnderstand it and not haue talked with vs in the Iewish in the English tongue in the audience of the people that are on the wall if they meant not hereby to disgrace our manner of preaching with the people For my part I haue reuised the auncient Fathers and late writers in this point and finde not one among them all of this mind that humanitie is vnlawfull in sermons saue onely Zanchius in his oration de conseruando in Ecclesia puto puro Dei verbo set out after his death by his heires and it may be was adulterated by some gatherers of his notes that foisted in this opinion of their owne The state of this foolish question which they make is whether Humanitie .i. any thing beside the wordes of Scripture whether of Ecclesiasticall writers as Fathers Doctours and Schoolemen or prophane writers as Philosophers Poets and Historians be lawfull quoad esse or quoad gradum at all as some denie or onely against aduersaries as some hold in sermons academicall or popular The Obiections against it which I haue heard or seene are threefold 1. from Scriptures 2. reasons 3. Ecclesiasticall writers 1. Ob. Christs voice onely should be heard in his Church Ioh. 10. The sheepe heare his voice and follow him for they know his voice and they wil not follow a stranger but they flie from him for they know not the voice of strangers Therefore Ethnicke learning which is not his voice but the voice of strangers must not be heard in sermons 1. Resp Our Sauiour by his voice meaneth all truth agreeable to his will Christi vox est quicquid verum est saith a Explanaâ— in Psal 1. 6. Bucer quicquid recti aliquid praecipit eam vndemque sonuerit exaudiamus atque sequamur Whatsoeuer is truth whatsoeuer commaundeth any right is Christs voice from whencesoeuer he shall sound it let vs both heare and follow it And therefore all truth in the heathens being a part of Christs voice and a portion of his law as that writer well proueth this place rather includeth then excludeth humanitie in Sermons 2. By the voice of strangers he meaneth false doctrine of deceiuers whom he termeth theeues and robbers vers 8. and from their voice whether they be Ecclesiastical or prophane writers must we not speake 1. Tim. 1. 3. Commaund them that they teach none other doctrine saith his Apostle And if any teach otherwise and consenteth not to the wholesome words of Christ and to the doctrine which is according to godlinesse he is puft vp and knoweth nothing from such separate thy selfe 1. Tim. 6. 3. 3. Christ alone was still heard in Pauls preaching 2. Cor. 4. 5. 2. Cor. 13. 3. and therfore when he cited truth out of a Poet Tit. 1. 12. And he giueth the reason both why he alleaged it and why it should be beleeued as Christs voice vers 13. Hoc testimonium verum est this testimony is true though Callimachus was a most lying fabulous Poet in the rest as some truly obserue Wherefore seeing truth in the mouth of Balaams Asse is from God and all true sayings of the heathens from the holy Ghost as b Coment in 1. Cor. 1. 17. Caluin and c In â—undâ— locuÌ„ P. Martyr witnes this place rather admits then dismisseth secular learning from sermons seeing it is from the holy Ghost and a sound of his voice though not so speciall as his word 2. Ob. The Scripture of it selfe is sufficient to saluation and is able to make the man of God absolute and perfect vnto all good workes 2. Tim. 3. 16. therfore secular learning is needlesse the alleaging whereof iniureth the Scripture as if it were not sufficient Therefore neither needeth it nor must it be cited in Sermons 1. Resp. Although the Scripture affoord Gods steward sufficient food for his houshold of faith Luk. 15. 17. They haue meate enough yet must he deuide this bread aright to euery one their dimensum and due portion 2. Tim. 2. 15. which without the knife of secular learning and helpe of other Writers he can not do aright as anone shall be shewed more at large Wherfore this reason is not sound to exclude it from Sermons 2 S. Paule wronged not the sufficiencie of the Scripture when he quoted secular Writers and Poets which he had read Act. 17. 1. Cor. 15. Tit. 1. To conuince Atheists he was faine to appeale vnto the heathens for witnesse To perswade Epicures of the resurrection he vrgeth naturall reason of seed in the ground from Astronomie of starres in the skie 1. Cor. 15. and thought this the best way of preaching And how can we in popular Sermons not onely conuince Papisme of error but Atheisme which now pipeth in the thoughts of too many of irreligion without it What better weapons can we vse in these things then take in our mouth Philip Mornay of the trunesse of Christian religion How can a teacher perswade a naturall man better that the soule is immortall then with Zanchius out of natural reason laid downe by Aristotle and other Philosophers Wherefore seeing neither the citing of Doctors Fathers Schoolemen CoÌ„menters nor prophane
and striue to please men as the Apostle speakes in whose person Chrysostome homil 30 in Act. 14. lamentably complaineth Nos slosculos verborum compositioneÌ„ harmoniam curiosiùs sectamur vt canamus non vt prosimus vt I am in Eccle. ista queruntur omissaque ApostoloruÌ„ simplicitate puritate verboruÌ„ quasi ad AthenauÌ„ ad auditoriae conuenitur vt Paulus circuÌ„slantium suscitentur vt oratio Rhetoricae artu fucata mendacio quasi quaedaÌ„ meretriculae procedat in publicum non tam erudita populos quà m famoreÌ„ populi quaesitura in modum psalterij tibia dulâ—è caneÌ„tis sensus demulceat audientium ve verè illud prophetae Ezekielu nostris teÌ„poribus possint aptart dicente Domino ad cum factus es en quasi vox cithara suauè caueÌ„tis benè coÌ„posit c audiuÌ„t as noÌ„ faciunt simus in admiratione non vt doceamus vt oblectemus non vt compungamus vt plausu laudibus obtentis abeamus non vt moret componamus No nothing lesse Nec doctor verbis seruiat sed verba doctori saith d Lib. 4 de Doct. Christ cap. 28. Austine a Preacher should not seeke matter for his words but words for his matter But as Fabius said wisely Curam verborum rerum volo esse solicitudinem he may and must with Salomon the Preacher seeke out as an vpright writing so pleasant words for his people Eccles 12. 10. as Christ had not onely verbum gratiae but gratiam verbi in his mouth He must preferre matter to words saith that e Aug. lib. de catechâ—ud praeponeÌ„da sunt verbis senteÌ„tia vt praponitur animus corpori ex quo sit vt malle debe aut homines prudentiores quam discritiores inuoture sermones Father as the soule is regarded before the bodie whereupon men should labour to find out more wise then more learned speeches care for the one and carke for the other Verbaque praeuisam rem non inuita sequuntur saith the f Hora. art Poet. Poet and the words will follow matter as the shadow accompanieth the bodie I hope I neede not complaine of our Preachers as S. g Proaem in Gal. 3. ad Paul Eustoch Ierome did of some in his dayes who were as Plutarch speaketh of the Nightingale that had a good voice and a small bodie Vox praeterea nihil If any do I say with the h 1. Cor. 4. 20. Apostle The kingdome of God is not in word but in power as God in the i Hos 6. 6. law desired mercy not sacrifice that is * Ex verbu sequentibus in eodem vers rather then sacrifice Yea I tell them with Origen comparatiuely speaking on those words Mat. 23. Woe to you ye make cleane the vtter side of the cup when within it is foule Admonemur vt non curam habeamus sermonum vel narrationum quae foris sunt sed quae ab intus sunt non verbis neque compositionibus eorum ornatis quia non est regnum Dei in sermone sed in virtute Vt puta qui studet composituÌ„ proferre sermonem magis quà m salutari sensu repletum calix narrationis eius à foris mundatus est ab intus autem sordibus vanitatibusque repletus Paulus erat sermone rudis non scientia Item qui pandens verbum aut aliquam legis scripturam compositionibus eius exterioribus magis quà m interioribus salutaribus sensibus delectatur calicem vel parapsidem diligit à foris mundatum ab intus autem sordidum I wish them as k Epist ad Rustic Menach LuxuriaÌ„tes flagellis vineas falcibus reprimebaÌ„t vt eloquetiae torcusarta non verborum pampiâ—is sed sensuuÌ„ quasi vuartum expressionibus redundarent Ierome speakes of the learned Grecians to lop the luxuriant branches that their vine may become more fruitfull vnto others Onely my complaint is with Ludouicus l Li de caus corrupt Rhetor. Viues complaining of this very defect that whereas Princes at the receit of Christian religion permitted that Priests should speake to the people of sacred and diuine things our sermons haue succeeded those auncient orators dissimilimo successu with most vnlike successe Nam quantò illis superiores sumus rebus tantò in persuadendi sententijs argumentis dispositione actione partibus omnibus eloquentiae illis sumus inferiores how much we haue cause to be more materiall then they by so much are we inferiour to them in vsing sentences reasons methode action and all parts of eloquence to perswade which is the chiefest part of an Orator both humane and diuine And indeede seeing as m Ep. ad Pauliâ— de inst Monach. Ierome noteth each imitator proposeth to himselfe the best in euery trade to be followed as the valiant Romanes their Camillos Fabricios and either Scipio Philosophers Pythagoras Socrates Plato and Aristotle Poets Homer Virgil Menander and Terence Historians Thucydides Salust Herodotus and Liuie Orators Lisias the Gracchi Demosthenes and Tully Painters their Praxitiles and Apelles and so in the rest why should not much more we for Gods cause and his Churches propose to our selues as I shewed Sohnius aduiseth Basill Athanasius Chysostome Nazianzene Austine and the rest of the auncient Fathers who were all these euen most stout and valiant souldiers yea captaines of Christ most learned and profound Christian Philosophers most sweet and diuine Poets most faithful and true historians in heauenly things in their sermons painted out Christs passion so liuely as if he had bin now crucified before our eyes as Paul did before the Galatians Neither speake I this to patronize them whose Corinthian-like itching eares are so tied to the tongue of golden mouthes that in faction each followeth their affected with that voice of scisme 1. Cor. 3. I am Pauls and I am Apolloes and I am Cephas and I am Christs I like this man for vtterance I this for learning I this for methode c. Ezekiel found such itching eares chap. 33. 32. Loe saith God thou art vnto them as a pleasant and loue song of one that hath a pleasant voice and can sing well for they heare thy words but they do them not Saint Paul foretold them in these latter times 2. Tim. 4. 3. The time saith he will come when they will not suffer wholesome doctrine but hauing their eares itching shall after their lustes get them an heape of teachers and shall turne their eares from the truth and shall be giuen vnto fables n Loco citate Chrysostome found such among his auditors and reprooued them Vos non quaeritis audire sermonem qui compungere possit sed qui oblectet tinnulo strepitu verborum compositione quasi citharaedos cantores audientes and when teachers meet with such hearers they should with S. Paul abstainâ— to come to them with excellencie of words neither should their preaching then consist in the intising speech
of mans wisedome but in the plaine euidence of the spirit to purge their bad humor with hunger and meane fare and giue them a litle portion of hony whereon they surfet But this is it I say with Saint Austine He profiteth his hearers the most Qui sapienter eloquenter diuina eloquia tractat who handleth a text both wisely and eloquently also and wise matter serued in in eloquent words is as eloquently speaketh the wise man like apples of gold in dishes of siluer Though Salomon forbid too much eating of honey yet was some commaunded to be vsed and season the sacrifice in the law Est veluti quoddam condimentum cibo permixtum saith o Lib. 1. Strom. Clemens Alexandrinus It is as sauce to the meate procuring appetite in him who cannot tast the good word of God and relish the things of the spirit 1. Cor. 2. And vnles our speech be thus powdered with salt it will tast no more in their eare then the white of an egge in their mouth as Iob speaketh seeing the eare trieth words as the mouth tasteth meate Entising words saith p Orat. ad nepor Basil and secular wisedome are like faire leaues that grow by the fruit make it more pleasant and delightsome Wherefore when we find truth in any writer sacred or prophane when we go to Ephrata and find it in the wood we may hew timber out of the thicke trees and bring it to an excellent worke though these men breake downe all the carued worke thereof with axes and hammers I say they qui prodesse volunt delectare delight that they may profite and q Omne tulit punctuÌ„ qui miscuit vtile dulci. mingle both together in mine opinion do best This sawce in Saint Ambrose made Saint Austine as he r Lib. 6. confess cap. 13. confesseth tast the good word of God and better relish the things of the spirit I went onely to heare his eloquence saith he and was delighted with the sweetnesse of his words Å¿ Cap. 14. Cum eum non satagerem discere quae dicebat sed tantùm quemadmodum dicebat ea audire veniebat in animum meum simul cum verbis quae diligebam res etiaÌ„ quas negligebaÌ„ Et dum cor aperirem ad excipiendum quam disertè diceret pariter intrabat quam verè diceret This is it the baite that taketh the fish with the hooke of truth in the net of the Gospell This is it saith Caluin that must comparare piscatoribus idiotis illis audientiam And surely these disciples of fishermen as Saint t Epist ad Marcellam Crassam illi rusticitatem solunâ— pro sanctitatem habent Ierome noted of such who bragged so and held grosse rusticitie for the onely sanctitie as if they were therefore holy because they knew nothing if they fish with a bare hooke of truth seeing with the Apostles they haue not such efficacie and power of the spirit nor worke miracles to perswade their plaine doctrine as those fisher-men and fishers of men did like Peter in his other kind of fishing Luk. 5. they may labor al night and perchance take nothing Wherefore to conclude this point seeing the Scripture is most eloquent in the forme in the text and web of the word and most elegant in the threed and phrase of words as by some examples of Esay and S. Paule and by manie testimonies of Ierome Austine Rupertus Ambrose Musculus Erasmus Illyricus and Hyperius who read them more thoroughly then the men that say thus this pretext cannot patronage their rude manner of teaching qui tum sibi videntur Apostolis proximi si quam spurcissimè loquantur as u Schol. in IeroÌ„ ep ad Eustoch Erasmus speaketh of such fishermen rather then fishers of men I confesse indeed with Lib. 2. de â—at Stu. Theolâ— c. 38. Hyperius the holy Ghost if he list needed not this artificiall polishing of his truth but our naturall imbecillitie is such that by no other ordinarie meanes it can be drawne to embrace it And though S. Paule came not to the Corinthes with wisedome of words because thirsting after eloquence onely and leauing Christ he would diet them for their surfet and purge them of this humor to make them relish better the things of the spirit yet in the iudgement of Caluin Gualther Hemingius Martyr and Aretius a Preacher may and must nitidiùs Paulo disserere ad comparandam piscatoribus illis idiotis audientiam qui nihil praeter spiritus energiam gratiae habent Wherefore let them who plucke out the tongue of the learned as Fuluia Anthome his wife cut out the tongue of Tully and like Heli his sonnes indeed sluts slubber vp the sacrifice so that they cause Gods people loath the oblation of the Lord let them heare y Comment in 1. Cor. 1. 17. Pomeranus his censure of their rude teaching Neque laude digni erunt stupidi quidam concionatores ineruditi qui sic omnia confundunt ineruditè tractant vt dicendo multa nihil dicant docendo multa nihil doceant mirum tamen interim quam sibi blandiantur quà m sublimiter de se sentiant contemnentes eruditionem Let them heare z Lib. 1. de rat concioâ— Erasmus Ad conciones sacras admittuntur interdum etiam assiliunt quilibet adolescentes leues indocti quasi nihil sit facilius quam ad populum exponere diuinam scripturam abundè sufficiat perfricuisse faciem abstersâ— pudore linguam voluere What saith a Eâ—asm in vit Iâ—râ— he An Christi professio pugnat cum eloquentia quid autem vetat si Cicero de suis daemonibus dixit eloquenter quo minùs Christianus item de pietate veraque religione dicat eloquenter Shall our boyes take such paines such care and labor for their triuiall orations to perswade vertue or proue a theame in peroration and shall not we take much more to perswade Christs cause and our people to receiue Christ I will not conceale his censure withall of too much affectation AnxiaÌ„ eloquentiae affectionem in Ecclesiaste non probo quae nec villis Philosophis nec Senecae nec vlli graui viro vnquam probate est No he must care for words and carke and care for his matter as I said I end this point with b Cap. 49. in his tract of the ministerie Greenham to perswade them the more Eloquence is not simply forbidden but when it waiteth on carnall wisdome for otherwise ioined with the power of the word and demonstration or euidence of the spirit it is effectuall And these good Reader be their obiections out of Scripture which they that are vnlearned and vnstable wrest saith S. Peter or to vse his owne word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make them looke asquint at learning and good letters Their second sort of Obiections are these vnreasonable reasons 1. Ob. Paule vsed it sparingly but thrice neither vainely with 2. Their reasons
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
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
of his law whence came those excellent doctrines of vertues whereof we reade so many in their writings Sed quid opus verbis but what need many words They who acknowledge not euen in Tully wonderfull knowledge of Solidae pâ—tatis c. God and sound pietie without doubt he knoweth not what God is and pietie Iâ— it now therefore appeare that by the labour of Philosophers some knowledge of God and true righteousnesse was brought into the world who will denie eorum laborem Euangelio seruijsse that their labour was not seruiceable and helped the Gospell Thus much Bucer 16. Melancthon de legâ—nat is of the same mind where hauing 16. Melancthon largely shewed the law of nature to consent with the written law of God he saith We should highly esteeme of the true exposition thereof of demonstrations and consonant sentences whether in Philosophers or law-giuers detesting the contrary And that author de sac concion brandeth those who refuse them It is wicked and * Impium est â— impious so to contemne the studies of humane learning as most do we should rather giue God thankes for that blessing because the reading of Gentile writers helpeth vs to teach Gods word with greater * Foeliciùs clariùs dexteritie and plainnesse And for ornament of speech diligenter venanda nobis sunt ea tum ex Oratoribus tum ex Poeticis Latinis we must diligently seeke after those things as well in Orators and Latine Poets Neminem igitur Theologum pudeat c. with whom all manner of right speaking is buried Let no Diuine therefore be ashamed sometime to carry in his hands either some oration of Tully or the Poetrie of Virgil for he that will speake diligently shall straight perceiue that there is farre more vse of such learning then the common sort of Diuines of Quà m vulgus Theologorum nostri seculi intelligat our age vnderstand And though lib. de rat discend Theolog. he forbid vs to confound Philosophie with Christs doctrine vnfitly yet there wisheth he Diuines not to neglect Philosophie because Ego tamen optarim Theologos no negligere Philosopinam quia nonnulls vituperaâ—t alias artes cùm non nâ—rint qui si nossent plura facerent 17. Musculus some haue dispraised other arts when they knew them not who if they knew them would esteeme them more highly 17. Musculus comment in 1. Cor. 15. 32. on Pauls citing of the Poet Menander saith no lesse Hence we are to learne saith he quà m conueniat ministro Christi how fit and conuenient it is for the minister of Christ that from whencesoeuer it be he be furnished not with sacred onely but also prophane writings that he may apply himselfe to them whom either he should mend or edifie to true godlinesse And though he dislike them that cite either Poets Historians or Philosophers oft for no other cause but ostentation of learning yet resolueth he possunt in religionis causa Gentilium scripta citari onely in controuersies as now is the questions No in the cause of religion for confirming principles of our faith for manners either to commaund good or reprooue that which is bad 18. Illyricus in Tit. 1. 12. on the Apostles allegation of that Poet 18. Illyricus saith as much Hence it appeareth that it is lawfull sometime by occasioÌ„ to vse in ChristiaÌ„ doctrine sayings of the Gentils but so that they be not mistresses but waiting-maides to the truth nor be counted for oracles And who euer desired the latter or required more then the former But Clau. alt part tract 1. de rat cognosc script he is more plaine pregnant for the decisioÌ„ of this point in question In populari tractatione c. In popular sermons saith he a Preacher must bring many examples from scripture and excellent sentences punishments moreouer and rewards he proposeth sometimes he heapeth similies from dayly actions afterward he produceth sundry comprobations and also firmamenta suasoria any helpes to perswade now and then from the arts NonnunquaÌ„ quaedam argutè dicta à Philosophis aut alijs magni nominis hominibus veluti emblemata intermiscet somtime mixeth he certaine wittie sayings of Philosophers and other learned men of great note as emblemes Neither omitteth he those Quae orationem illâ—strant ac diuitem speciosantque readunt things which garnish his sermon and make it rich and beautiful Lastly he painfully heapeth vp all those things which he thinketh will moue their affection To be short he omitteth nothing that hath any force to perswade And examples of such preaching we see first in the Prophets Christs and the Apostles popular sermons secondly in the Homilies that is familiar sermons of Origen Basil Nazianzene Chrysostome and lastly in men of our times as Luther and many like in whose sermons many things are fitted to the learned most things to the ignoraÌ„t omnia vniuersis saith Illyricus 19. Peter Martyr in 1. Corint 15. 33. witnesseth this truth 19 Martyr Non veretur Apostolus c. the Apostle is not afraid to borrow Qumâ—am à quâ—cunque 〈…〉 tut a spiritu pâ—â—cio est truth of the heathens for of whomsoeuer it be spoken it is from the holy Ghost And when we take it out of their bookes we rob not others of their owne but claime our owne of these vniust possessors Hence are we taught that the bookes of heathen men are not wholy to be refused but truth which is read in them diligently to be heard so that time for the scriptures be not spent in these writers 20. Erasmus as he was a mirrour of much learning and conuersant 20. Era 〈…〉 in the Fathers so in his Scholia and notes on them often shewes he his iudgement and indeed a iudgement against antipaters and enemies of learning In his schole on Ieromes Epistle to Eustochium he displayeth their selfe-pleasing conceit Sibi placet quòd nihil attigerint bonorum authorum nos pueri c. they please themselues that they neuer read any prophane author When I was a boy saith he I hissed in a certaine booke the Qui praetextâ— religionis po 〈…〉 ores literas quia 〈…〉 certunt insectantur foolish superstition of these men who vnder pretence of religioÌ„ condemne and declaime against good letters because they haue not learned them But in his second booke of a Preacher he wisheth them if they will turne their speaking into preaching to vse Demosthenes and Tully for the force of speech Aristotle for iudgement and knowledge Plato for similies Liuie for eloquence Virgil for descriptions Tacitus for wit Seneca for shaming of vice and chiefly Plutarchs Morals cuius libri digni sunt qui ad verbum ediscantur whose bookes are worthy to be had without booke whereout Basil and Chrysostome seeme to haue taken so many things And to what end should a Preacher reade them if he may not vse them as a Preacher 21. Hyperius
put against me when I vrged this practise of all writers and it was verbatim this But M. Caluin vseth not humanitie in sermons Wonder deare Christian and now marke if these be not the men whom Zanchius as I said before marked in this Church Sunt plerique etiam inter nostros quibus religio est ab interpretationibus suorum praeceptoruÌ„ vel minimum deflectere ita fit vt ipsi sponte se priuent vera scripturae intelligentia dum suos praeceptores in omnibus per omnia volunt tueri turbas excitant in Ecclesia Res est perspicua vel me tacente And indeed if Caluin had worne cap with surplisse and vsed humanitie in sermons I thinke neither that controuersie about ceremonies nor this about the manner of preaching against the auncient Fathers and late writers had bene maintained Caluin was learned indeed and a light of the Church but when thus they pinne themselues to his sleeue and do sacrifice vnto him as the men of Lystra would haue done to Saint Paul saying Gods are come downe to vs in the likenesse of men they abuse him Acts 14. with his learning and if he were now aliue could teare his clothes hereat and crie out with the Apostle Men and brethren why do ye these things we are men subiect to like passions that ye be But though Caluin as a Doctor weekly reading writing very much as we see by his Tomes could not as a Pastor preach so exactly but of little meditation to his people yet his iudgement is that secular learning may lawfully be vsed in Sermons for comment in 1. Cor. 15. 33. he is peremptorie in this point saying Paulus vtitur testimonio Poetae Menandri quemadmodum vndique mutuari nobis licet quicquid à Deo est profectum Quum autem omnis veritas à Deo sit non dubium quin Dominus in os posuerit etiam impijs quaecunque veram salutarem doctrinam continent sed huius argumenti tractationem peti malo ex oratione Basilij ad iuuenes Saint Paul saith Caluin vseth the testimony of the Poet Menander as in like manner it is lawfull for vs to borrow from any whatsoeuer came from God And seeing all truth is from God there is no doubt but the Lord put into the mouth euen of the wicked whatsoeuer things containe true and wholesome doctrine But the handling of this matter I would rather to be taken out of Basils oration to his nephewes Who could haue said more matter in fewer words for the vse of secular learning in sermons And least any should think he thought so but once and afterward changed his opinion he secondeth it againe comment in Tit. 1. 12. where speaking of Pauls citing Epimenides the Poet he strongly concludeth Colligimus ex hoc loco Superstitiosos esse qui ex profanis scriptoribus nihil mutuari audent Nam quum omnis veritas à Deo sit si quid scitè verè ab impijs dictum est non debet repudiari quia à Deo est profectuÌ„ Deinde quuÌ„ omnia Dei sint cur fas non esset in eius gloriam applicare quicquid in eum vsum aptè conferri potest sed de hac re legatur Basilij oratio ad iuuenes We gather from this place saith Caluin that they are superstitious who dare borow nothing of prophane writers For seeing all truth is of God if any thing be well and truly spoken of the wicked it ought not to be refused because it came from God Againe seeing al things belong to God why should it not be lawfull to vse and apply to his glorie whatsoeuer may fitly be bestowed to that vse but for this point reade Basils oration to his nephewes Caluins iudgement we plainely see is that Preachers may cite any truth from all heathen authors though neuer so wicked His reason is because it came to them from God who put into their mouth things containing true and wholesome doctrine If true then to be vsed in controuersie if wholesome in exhortation And for reproofe of our Puritanes he calleth them superstitious men that stand too much on points who dare not vse it nay that it ought not to be refused sith it came from God and belongeth vnto him but must be vsed to his glorie Wherefore to conclude all seeing the scripture forbids not secular learning in popular sermons as in examination of their obiected places I haue shewed seeing God himselfe preached it to the people for the knowledge of himselfe Rom. 1. 19. seeing the knowledge thereof taught the people to do the things of the law Rom. 2. 14. Seeing the Apostle forbids onely the vaine deceit of it to the people Col. 2. 8. Seeing Saint Paul chargeth vs to trie all things in any author and keepe that which is good 1. Thess 5. Seeing Preachers in things not forbidden must be all to all to Iewes in the law as Iewes to Gentiles without law as Gentiles that they may winne the mo by al meanes saue some 1. Cor. 9. Seeing they must deuide the word aright to their people 2. Tim. 2. which without this knife they cannot do but pull it asunder and teare it with their teeth Seeing the heathens doctrine which is true is taken out of the scriptures sith truth remaineth stil truth wheresoeuer we find it Seeing we thinke it fit to season our children and new vessels for their knowledge and good manners Seeing for the vse of it we study it many yeares furnish our studies with profane authors stay in the Vniuersities and frequent libraries Seeing lastly the auncient Fathers and precisest late-writers haue thought and iudged it lawfull and much vsed it themselues when they preached to their people at least seeing Caluin thinks so this might perswade theÌ„ if they were not of a priuat spirit that secular learning yea much of it is not only not vnlawful but also necessary in popular sermons Rob the Egyptians of this gold siluer and raiment borrow these iewels of the heathens but make not a calfe thereof to worship and adore and leaue the word of God If there be any such as f Sed dicam innum quod tameÌ„ verissimum esse comperi esse permulcos sic prosanu addictos literu vt inerudituÌ„ vt infaâ—â—s vt sordidum videatur vbicunque Christianae professionu vocabula viderent Romuli Caâ—â—illâ— Fabricij Julij 〈◊〉 delectantur ad Christi ad Pauli Bart 〈…〉 vocabula nauseant Erasmus in vita Ierom. praefix Ierâ—â— Erasmus complaineth of who delight more to heare the names of Poets theÌ„ Apostles of Philosophers then Prophets in sermons I tell them with Hugo coment in Tit. 1. 12. secular learning must ancillari Theologiae non principari errant qui sequuntur Philosophos non Theologos magis innituntur vanitati quà m vtilitati No his word onely is the glasse by looking whereinto we are transformed into his image as by the spirit of the Lord 2. Cor. 3. And