it and therefore might truly say with x Psalme 69. Dauid The rebukes of them that rebuked thee are fallen vpon me I payed them the things that I neuer tooke This he performed for vs sinners and said indeed for his enemies as Nisus for his friend Whom seeke ye Coram quem quaeritis adsum I am he whom ye seeke to be crucified Adsum qui feci in me conuertite ferrum O Rutuli I make my selfe sin for them y Esai 53. wound me for their transgressions breake me for their iniquities and lay the chastisement of their peace on me that by my stripes they may be healed Here for them z Esai 50. I giue my backe to the smiters my cheekes to the nippers and wil not hide my face from shame and spitting When sinfull man that like a wandring sheepe was caught in the briars and with the Ramme might haue truly bin sacrificed for this Isaac might truly haue replied Mea fraus omnis nihil iste nec fecit nec pâ—tuit he did no sinne neither was there guile found in his mouth Quid meruisset ouis This sheepe and lambe of God what hath he done Let thine hand I pray thee be against me and my fathers house Thus the partition wall of ordinances betweene Iew and Gentile was broken downe by him who made of two people one man Ephes 2. Thus the partition wall of our a Esai 5â— sinnes which separated betweene vs both and our God was taken away by him who reconciled both to one God and preached peace to vs farre off and to them that were neare Thus our b Ios 17. 1â— Iosua made sinne or in-bred Cananite which c Rom 7. 18. 20 dwelleth in our mortall bodie and cannot quite be cast out d Rom. 6. tributary vnto vs that we may raigne ouer it and bring it into subiection This is the manifold loue of Christ to vs his enemies his reall loue his loue indeed with a witnesse and to witnesse it the more stileth he vs with al names of loue as seruants Iohn 15. 15. if that be too litle his friends if that be not enough his e Marke 3. 11 kinsmen if that be too little his f Math. 25. 40. brethren if that be not enough his g Math 12. 50. sisters if that be too farre off his h Marke 10. 15 children if that be not â—nough his i Luke 8. 21. mother if that be not enough his k Cant. 5. spouse which is the greatest and passing loue of women and all this to shew he loued vs with all kind of loues possible the seruants loue a friends loue kinsmens loue brethrens loue sisters loue childrens loue mothers loue and spouse-spouse-loue which is as strong as death and cannot be quenched with floods of water Cant. 8. 7. This was Christs loue to vs his enemies as high as heauen as deepe as the earth and hell it selfe as broade as the world and as long as life eternall Wherefore as him selfe spake of washing his Disciples feet Iohn 13. 14. Siego If I saith he I your Lord and Maister haue stouped to wash your feet ye ought also to wash one anothers feet for I haue giuen you an example that ye should do as I haue done to you so may I reason strongly with his Apostle Beloued if God if Christ so loued vs we ought also to loue one another 1. Iohn 4. 11. And indeed beloued Christian thou canst neuer loue truly and do good to thy foe vntil thou remembrest what Christ hath done for thee while thou wert his enemie Let this loue of Christ constraine thee then who commaunded it for thy practise and practised it for thine example If considering thine owne weaknesse and infirmitie Deficis sub praecepto comfortare in exemplo saith l Mâ—dit in Psal 56. Austine if thou thinkest the precept an hard saying to flesh and blood who can beare it be comforted in the example of him who performed it Christ did it as man in thine owne nature to teach thee he commaunds no impossibilities and he is present with thee vt praebeat auxilium qui praebuit exemplum saith that Father to m Cant 1. 3. Iohn 6. 6. draw thee after him who bids thee n 1. Pet. 2. Come follow his steppes Let vs runne when he draweth and let vs loue really our foes as he loued vs while we were not his friends If we cannot sic sicut so infinitely as he did vs for consider behold and see if euer there was loue sicut amor eius like his loue if we cannot go with him in his sicut and quantitie yet let vs runne after him in the sic and qualitie of his loue as o Tâ—m 1. Ser. 13 in cana Dom. Dilâ—â—te â—nuicem fieâ—t ego dâ—lexâ— vos â—â—c aduerbium sicut non quaâ—â—tatâ—s sed qualitatâ—s similâ—â—udâ—em notaâ— Idem ser 5. in caen Dâ—m Bernard doth distinguish Howbeit if we cannot walke with God nor follow our elder brother in his great steppes of loue yet let vs ambulare cum Dauide go cheeke by cheeke with Dauid our fellow-seruant who rendring good for euill to his arch-enemie Saul made him ashamed of his enmitie and heaped such coales of fire on his head that he kindled his affection to cry out in admiration Is this thy voice my sonne Dauid and weeping he lift vp his voice 3. Our fellow-seruants example and said to Dauid Thou art more righteous then I for thou hast rendred me good and I haue rendred thee euill and now thou hast shewed this day that thou hast dealt well with me for as much as when the Lord had enclosed me in thy hands thou killedst me not for who shall find his enemie at such aduantage and let him go free with a good turne Wherefore the Lord render thee good for that thou hast done to me this day 1. Sam. 24. Yea when afterward he repented of this repentance and with the dogge returned to his vomite yet Dauid againe ouercame his euill with goodnesse that he cryed out with a peccaui in his mouth I haue sinned come againe my sonne Dauid for I will do thee no more harme because my soule was precious in thine eyes this day behold I haue done foolishly and erred exceedingly 1. Sam. 26. 21. With such loue was Dauid annointed when he was annointed with the horne of oyle to be king this was the strength of his loue when he had the oyle but not the horn when he was elected and not yet inducted into the kingdome and yet behold when after Sauls death he had gotten sceptrum pro pedo a scepter for a sheep-hooke and was taken from the sheepe-folds to feed Iaakob his people and Israel his inheritance when the Lord had now exalted his horne whereby he might extirpate Sauls house and roote out all his enemies yet asked he Zyba after Sauls death p 2 Sam â— â— saying Remaineth there yet none
Paul our wedding garment of loue according to his white robe of mercie Col. 3. 12. Now therefore saith he as the elect of God holy and beloued put on the bowels of mercie kindnesse modestie meeknesse and long-suffering forbearing one another and forgiuing one another sicut euen as Christ forgaue you As the elect of God that is if ye haue any internall seale to your soules of your election holy if any externall signe of sanctification to make it sure to your selues beloued if any experience of the loue of God to his Saints put on not for a forenoon like your cloake which in heat straight goes off againe nor for an houre like your hat which goes off at euery wrong that meetes you in the way but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put on f Beza 〈◊〉 〈◊〉 in Col. 3. 12. neuer to put off againe the bowels of mercie toward the vnmercifull kindnesse toward the vnkind modestie toward the immodest meeknesse toward the cruell and long-suffering toward the hasti-minded man After whose example sicut euen as Christ forgaue and loued you his enemies as himselfe gaue them this new commandement Ioh. 13. that we loue another sicut euen as he loued vs that we loue one another A new commaundement g â—erus 〈◊〉 in Ioh. 13. because by him renewed from that Pharisaicall tradition h Mat. 5. 43. Thou shalt hate thine enemie New because oftener and more excellently commaunded in the new then old Testament new because otherwise in the new then the old commanded in that with a sicut teipsum loue thy neighbour as thy selfe in this with a sicut â—go dilexi vos as I haue loued you that ye loue one another New because now confirmed with greater examples of God the Father and Christ his sonne new because though iudiciall and ceremoniall yet this euangelicall loue remaineth for euer and new because though to day discharged tomorrow it must be renewed to loue one another sicut euen as he loued vs. And what was the measure deare Christian of that sicut His Apostle meteth it out by foure adiuncts of our basenesse and demerit Christ when we were yet of no strength died for the vngodly Rom. 5. 6. Christ the onely Sonne of God died the most shamefull death of the crosse for vs when we were yet of no strength by nature yea sinners by profession yea vngodly by defection nay enemies by rebellion We had neither strength to stand in iudgement nor righteousnesse to satisfie the law nor godlinesse to moue mercie nor friendship to procure pardon and yet saith the Apostle yet notwithstanding or rather withstanding all these Christ when we were yet all these died for vs. Christ suffered saith i 1. Pet. 3. 18. Peter the death most ignominious for sinnes the cause most odious the iust for the vniust the persons most vnequall that he might bring vs to God the end most glorious This sicut of his loue himself measureth out with a sic dilexit Ioh. 3. 16. as if he had bene sicke of loue as the spouse Cant. 2. 5. k speaketh and that sicknes of loue with those foure dimensions brâ—adth length heighth and depth of his loue Ephes 3. 18. himselfe meteth The onely Sonne of God there is the height was sent downe there is the depth into the world there is the breadth that it might haue euerlasting life without end there is the length of his loue Saint l Ser. t. de Adâ—â— Dom. Bernard measureth the quantitie of his loue with the same dimensions what was the cause sayth that Father Vt maiesâ—as tanta there is the height De tam longinquo there is the length Descenderet there is the depth In mundum locum tam indignum this is the breadth of his loue Quia misericordia magna quia miscratio multa quia charitas copiosa because his mercie reached vnto the clouds because his mercie was for euer without end because it reached to the deepe below because his mercie was ouer al his workes as the Psalmist speaketh it was a sic dilexit a loue-sicke affection strong as death that he should loue vs Tantus tantum tantillos tales he so great vs so little such enemies and with such loue saith m De dilig Dâ—o Bernard alluding to those foure dimensions of Saint Paul O that I had the tongue of men and Angels to decipher his loue to thee his enemie that this n 2. Cor. 5. 14. loue of Christ might constraine to do good to thy foes O remember we in the loines of our father Adam like strangers from God were going downe from Ierusalem to Iericho from heauen to hell and fel among theeues who robbed vs of our raiment and robe of righteousnesse O remember how they wounded vs so sore that from the top of the head to the sole of the foote there was no whole part in our bodies and soules but wounds and swellings and sores full of all corruption leauing vs not halfe like that traueller but quite dead in trespasses and sinnes Ephes 2. 1. and forget not deare Christian how then this good o Luke 10. 33. Samaritane as he iourneyed and came from the bosome of his father cured vs when both Priest and Leuite like Iobs friends Phisitions of no value passed by vs no eye pitied vs to do any thing vnto vs or to haue compassion vpon vs nay no creature in heauen or earth p Psal no man could deliuer his brother or make agreement vnto God for him for it cost more to redeem their soules so that they might let that alone for euer Then then this Sunne of righteousnesse being in the q Phil. 2. forme and glorie of God went backe ten degrees in our nature as the Sunne did in the diall of Ahaz and tooke on him the forme of a seruant that in the rags of our flesh he might Câ—drus-like tast death for his people He then came vnto vs when like r Ezek. 16. Israel we lay tumbling in our blood and bloodie sinnes bound vp our wounds and said Ye shall liue powred in not oile and wine but sweate and blood into our sores set vs on his owne beast nay Å¿ 1. Peter 2. 24 caried our sinnes on his owne body on the tree made prouision for vs and tooke out not two pence siluer and gold or t 1. Pet. 1. 18 19 corruptible things but his precious blood that great price of our redemption 1. Corinth 6. saying for man his enemie to his offended father like that good Samaritane to the host for the stranger Whatsoeuer he hath spent I will recompence it or as v Philem. 17. 18 Paul gaue his word to Philemon for his vagabond seruant Father if thou count our things common receiue him as my selfe if he hath hurt thee or oweth thee ought that put on mine accounts I Iesus haue written it in blood with mine owne hand I will recompence
loue Ephes 5. 2. and so walke that not onely with Dauid we runne viam the common and Kings high way of his m Psal 10. 11 â—â— commandements and n Iames 2. royall law to blesse benefite and be beneuolent to our enemies Math. 5. 44. but walke also like him in o Psalme 119. 35 semitis in the pathes thereof which are the nearest and gainst way to heauen not as more wittily then wisely p Sâ—ellâ—â—narraâ— in Lâ—c. 3. 4. some distinguish his Euangelicall precepts and counsels for euen these q Ferus in Math 3. 3 semita are mandata Psalme 119. 35. that not onely we loue from our heart but so feruently without faining that as r Exod. â—2 32. Moses willed it for the Hebrewes Å¿ Rom. 9. 3. Paul wished it for the Israelites t Ios 2 2. Rahab ventured it for the spies v Iudges 10. Iudith indangered it for Israel x 1. Kings 18. 4. Obadiah hazarded it for the Prophets y Esther 4. 16 Ester for the Iewes z 1. Sam. 19. cap. 20. 33 Ionathan for Dauid a 1 Sam. 17. Dauid for his countrey b Iohn 13. 37 Peter promised it for Christ and Christ performed it to lay downe his life for his enemies Rom. 5. 6. so we also should walke in this path of loue that as hereby we perceiued his loue in that he layed downe his life for vs therefore ought we to lay downe our life for the brethren 1. Iohn 3. 16. then which as no man hath greater loue of heart then when he is willing to bestow his life for his friend Iohn 15. 13. so if like Christ who layed it downe voluntarily of himselfe without any taking it from him Iohn 10. 18. for he died c Bern. ser 3 de pacificat Marâ—a Non quia meruit nec quia Iudeus praualuit sed quia ipse voluit not because he deserued for he layed it downe for his sheepe verse 15. nor because the Iew preuailed for none could take it from him verse 18. but because he was willing for he layed it downe of himselfe Nec modo voluit oblatus est quia voluit oblatus est neither was he willing because to be offered but was offered because he was willing as d Ser in Feria â—ebâ— pâ—â—os de pâ—ss Dâ—m Bernard elsewhere speaketh If we could I say like Christ thus walke in loue of our hearts we should be perfect as he is perfect sith as Paul epitomizeth religion into faith and repentance Hebr. 6. 1. and Salomon repentance into feare God and keepe his commaundements Eccles 12. 13. so our Sauiour his ten commaundements into two of loue Marke 12. 31. and the Apostle e Auiâ— Pet. Mart. in Rom. 1â— those two of loue into this one of louing our neighbour Rom. 13. 9. to shew that this heartie loue of our foe is the castle-gate of religion the staires of repentance the tower and turret of faith the watch of the feare of God and the keepe of his commandements all which are wholly kept and fulfilled in one word which is this Thou shalt loue thy neighbour as thy selfe Gal. 5. 14. Wherefore if offending in many things thou canst not fulfill the royall law it is so large vis compendium seruandarum omnium legum wilt thou haue saith a f Arâ—t in Rom. 13 8. Writer a short cut to keepe all Monstrabo tibi Epitomen I will shew thee a compendious way Loue thy neighbour and thou shalt fulfill the royall law Iam. 2. 8. and praise God saith Austine with an instrument of tenne strings for as Iames said of him who failes in one point that he is guiltie of all so contrariwise may I say that he who fulfils this one point in some sort is guiltlesse of all And thus are we knowne to loue God when we loue our brother and cannot before him assure our hearts till our hearts be sure to the other For as g Dâ—roth deâ—â— 6. ne iudicemus proximum lines in a circle drawne to the circumference from the center the nearer they come the center whence they first proceeded the nearer needs must they come one to another the further off they go from it the more are they distant one from another so our liues in this great round as they haue their first being from that indiuisible center of whom and to whom are all things Rom. 11. 36 so the nearer they come him in loue the nearer must they needes in affection come one another And as euery one that loueth his brother loueth God also and is borne of him so he that hateth his brother hateth God and if he say he loueth him he is but a lyer 1. Ioh. 4. Howbeit if through naturall deprauation and humane infirmitie surripit ira Christiano anger as h Aug. Prâ—fat in Psal 25. one speaketh stealeth on thy heart and like that foule of the heauen catcheth away the seed of loue out of thy heart for i Idem hom 40. humanum est irasci vtinam ne hoc possemus yet must it not be kept so long in thy breast vt fiat pridiana that it liue past a day lest the mote of anger being fed in the night with the dew of suspition become a beame in the morning to put out the eye of reason For seeing k Hâ—rat Epist as an heathen well resembleth it Anger is like an head-strong horse which must not haue the reines lest he throw headloÌ„g his rider we had need curbe this heart-strong passion and perturbation of the mind lest it carry vs headlong into mischiefe and as we put bits in horses mouths that they should obey vs whereby we rule them in the right way so hunc fraenis hunc tu compesce caâ—ena its mouth also like horse and mule without vnderstanding must be holden with bit and bridle lest it fall vpon thee Which naturall edge and sharpe affection seeing it is whetted and sharpened by Satan on the stonie heart of man to wound the name or the person of his foe therefore our l Arist lib 4. Ethic. cap. 5. maister of moralitie sheweth Why against whom how when and how farre it may be drawne and vnsheathed Why in the offence of God and defence of goodnesse as m Exod. 32. 19 Moses waxed hot against Israel for their idolatrie against n Num. 16 15. Korah Dathan and Abiram for their conspiracie o 1. Sam. 19. 14 Elias against Israel for their Apostasie p Ier. 6. 11. Ieremie against the Iewes for their impietie and Christ looked angerly on their children for their obstinacie Mark 3. 5. Secondly if thou wouldst know against whom though thou carry this sword of anger in the sheath of thine heart yet like the minister of iustice Rom. 13. must thou draw it against not the good and them that do well but the bad and them that do euill And thus did holy
waue tossing thy ship like that of the disciples Mat. 8. is in ieopardie of wracke and readie to make shipwracke of faith and a good conscience And why so saith that Father because Christ within thee is asleepe awake him vp therefore stirre vp his gift that is in thee and crie Maister saue for we perish These raging waues shall but coole thy concupiscence like Iordan wash away thy leprosie and heale thy infirmities like the poole of Bethesda with Israell thou shalt safely passe thorough the middest of them and the wicked with Pharao shall be drowned in those waues thorough which they persecute and pursue thee They may dash into thy boate and fill it full that thou maiest be like to perish but they shall not swallow vp nor deuoure thee for thy head is still aboue these waters and though the waues of the sea rage horribly yet the Lord that dwelleth on high is mightier saith Dauid Psal 93. 4. yea thine owne head shall be aboue these waues swell they neuer so much as Dauid did assure him He shall set me vp vpon a rocke and now shall he lift vp mine head aboue mine aduersaries round about me Psal 27. 6. Onely like the disciples a Mark. â— 41. call on him who being alone the true Aeolus can more then he commaund the winds and waues of the sea and they obey him he will rebuke the wind and say to these raging waues Tantâne vos generis tenuit fiducia vestri Iam câ—lum terramque meo sine numine venti Miscere tantas audetis tollere fluctus Peace and bestill and so will there be a great calme for he b Psal only stilleth the raging of the sea and the noise of his waues and the madnesse of his people Howsoeuer it be these waues heare not his voice nor will cease from their raging yet as the disciples in their shippe rowed through the waues of Genezareth with a contrarie wind Mark 6. 48. so must we in this shippe saile through these raging waues with that contrary breath 1. Pet. 3 9. Not rendring rebuke for rebuke but contrariwise blesse Christ the Pilot and maister of the shippe hath charged all passengers bound for heauen to saile with this contrarie wind Blesse them that curse you and pray for them that hurt you and persecute you Luk. 6. 28. Et quam id sanctè praecepit tam integre serâ—auit saith a c Sal 〈…〉 lib. 3. exemp cap. â— Writer His word and his worke like mercie and truth met together his praecept and his practise like righteousnesse and peace kissed each other For when the Iewes cryed d 〈◊〉 â—â— â— Crucifige he cryed e 〈◊〉 3â— Ignosce O wonder saith f pas D 〈…〉 Bernard Iud â—i clamâ—nt crucifige ille conclamat ignosce ò charitas patiens sed compations The Iewes cry crucifie him and he outcries Father pardon them ô patient and compassionate loue Being beaten with rods crowned with thornes pierced with nailes nayled to the crosse filled with reproches vnmindfull of all his grieâ—es he prayeth for his persecutors This Lambe of God as a sheepe was dumbe before his shearer coram tondentem yea coram occidente obmutuit not onely before his shearer but euen before his slayer and butcher was he dumbe saith g Homil. 〈◊〉 laâ—d vâ—â—gin Bernard When he was thus vilified and reuiled he reuiled not againe when he thus suffered he threatened not but committed it to him that iudgeth righteously saith his Apostle 1. Pet. 2. 23. And see what he committed to that righteous Iudge Father forgiue them for they know not what they do O loue of God passing all vnderstanding He now hung vpon the crosse compassed with his mortall enemies destitute of his owne friends mocked with taunts loaded with obloquies now readie to giue vp the last gaspe and yet as vnmindfull of himselfe and mindfull of his foes he prayeth for them he complained he was forsaken of his Father and he forsakes not his enemies he was crucified by them and he intreateth his Father for them he saw their treason and he excused it by their ignorance he felt their deadly hate and he sued for their pardon O loue strong as death ô heate of loue cruell as the graue which neuer had enough of tortures which neuer said Ho but still cryed Giue giue The bloud indeed of Christ saith h Lib. 13. moral cap 21. Gregorie is well said by the i Heb. 12. 24. Apostle to speake better things then that of Abel for the bloud of Abel k Gen. 4. 10. called for vengeance but the bloud of Iesus for forgiuenesse Father forgiue them Here is an example for thee thou tossed with waues Exemplum sume vnicum atque omnium praestantissimum Take the most excellent and onely example which if a man rightly obserue saith l Loco supracitat Sabellicus he may become far more like God himselfe then a man He shall be perfect as his heauenly Father is perfect Mat. 5. 48. He hath left vs an example * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Pet. 2. â— 1. a copie to write our alphabet and Christs-crosse rowes after that we should follow his steps when we are reuiled not to reuile againe For how small are our sufferings of rebuke in comparison of his passions of reproch saith m Lib de conflict vit virt cap 9. Austine He willingly sustained reuilings derisions contumelies buffets spittings scourges thornes yea the ignominious crosses and we miserable wretches to our confusion and shame of face are wearied and faint with one word we are with one word of reproch cast downe and deiected Seeing then that his name was like oyntment of loue powred out Cant. 1. 2. which blasphemies reproches and reuilings those dead flies could not cause to stinke nor putrifie the oyntment of this Apothecarie as n Loco supracit Bernard out of o Eccles 10. 1. Salomon alludeth let vs runne in the sauour of this oyntment powred out on our head and running downe to the skirts of his clothing and lowest members of his bodie Let vs be followers of God as deare children and walke in loue euen as Christ hath loued vs who when he was reuiled reuiled not againe Thou wilt say perhaps How can I do this which the Lord could do But marke saith p Serm. 170. de Temp. Austine who did it euen thy Sauiour as he was man and remember where he performed it euen vpon the crosse in midst of all his torments and reproches where he shewed himselfe like a citie on an hill for al to behold as an example of humilitie in blessing their blasphemers He could haue prayed for them in silence sed tis non haberes exemplum but thou then shouldst not haue had an example Neuerthelesse if thou canst not learne of thy Lord who was humble and meeke yet imitate Stephen thy fellow-seruant who saith thee in Paules words Be ye followers of me
but spectare stand looking on this bright glorie and do as himselfe did we should be like our heauenly Father and children of the most highest Otherwise if without waterie eyes we cannot behold him to do as he did then are we bastards and not sonnes for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by this are Gods children knowne and the children of the diuell 1. Ioh. 3. 10. Noble mens sons saith q Chrysostome are not so well known by their chaine of gold as Gods children by this golden chaine of charitie Let all signe themselues with the signe of the crosse saith r Tract â— in Epist Ioan Austine let them answer Amen at thy giuing of thankes let all sing Alleluia let all be baptised let all go to church and heare Sermons yea let them build Cathedrall churches yet for all this the children of God are not discerned from the children of the diuell nisi sola charitate but onely by this reall charitie They which haue it are borne of God they which haue it not are not borne of God Magnum iudicium magna discretio so great a distinction it maketh betweene the children of God and the children of the diuell This marke saith Å¿ Comment â—â— Psal 103. lib. 15. de T 〈…〉 cap. 18. he the wicked cannot participate with vs they may be partakers of our baptisme they may communicate with vs at the supper of the Lord they may ioyne with vs in prayer they may be mixt with vs in the Church but this foe-feeding charitie they cannot participate with vs. For in this saith Christ Ioh. 13. and in this t August tract cit alone shall all men know that ye are my disciples if ye haue this loue one towards another As if he had said it is S. u Tract 〈◊〉 â—uang Ioan. Austines paraphrase Other my gifts haue other with you which are not my children not onely nature life sense and reason but also the gift of tongues mysteries prophesie knowledge miraculous faith and such like but because they haue not this loue they shall profite them nothing And indeed deare Christian though thou speake with the tongue of men and Angels nay if like Herod thou haue the voice of God and not of man if thou had Prophesie with Saul if thou know all secrets with Iudas if thou had all knowledge with Scribes and Pharisees if thou had perfect faith with those diuel-driuers in the 7. of Mathew if thou gaue thy bodie to be burned with Arius these iffes and ands shall profite thee nothing if thou hast not this loue No no thy bloudie mind of Herod shall make thy tongue of Angels but sounding brasse and like a tinkling cymball it shall not profite thee thy persecuting mind of Saul shall turne thy spirit of prophesie into an euill spirit of frenzie it shall not profite thee thy trecherous mind of Iudas shall make thy knowledge of all secrets like Vrias letters which secretly he caried against himselfe it shall not profite thee thy enuious mind of Scribes and Pharisies shall make thy all knowledge a rod to beate thee with many moe stripes it shall not profite thee thy iniquitie-working of those miracle-mougers shall but cast a diuell out of others into thy selfe it shall not profite thee and thy scismatical spirit of Arius shall make the burning of thy body but the kindling of that fire which neuer shall be quenched it shall not profite thee Without this thou art not a sonne of Seth but of Caine not of Abraham but of Abadon not of grace but of wrath not of pitie but perdition not of Gods church but of the synagogue of Sathan not of the x Mat. 8. 12. vide Bez. annot maior king though outwardly of the kingdome not a sonne of God but of Sathan for in this and in this alone shall all men know that thou art his disciple if thou hast this loue to thine enemie But if thou be his child be like thy father who seeing he maketh not the sunne but his sunne to rise on thee and his raine to descend on thee it may teach thee saith y Lib. 1. de Sâ—r. dom in mont cap. 46. Saint Austine how bountifull to thy foes thou shouldst be of his basket whereof thou art but almner and an eleemosinarie thy selfe And seeing he maketh the one to arise on both good and euill and the other to descend on the iust and vniust it may lesson thee saith that x Tom. 4. lib. de salut dec cap. 46. Father to communicate thine almes thy beneficence thy good turnes thy charitie and all thy good to all both good and bad friends and foes Then which nothing will more make vs like our heauenly Father and therefore whereas Christ doth in many places warne vs of many things yet in no place saith a Tom. 5. Serm. viâ—tut progen vt confid Chrysostome he inferreth we shal be like our heauenly Father but where he speakes of doing good to our enemies And he puts vs in mind of our b Chrysost hom 20. in Mâ—t. 6. heauenly Father by this to shame vs if being borne of God and so royally descended we degenerate from our Fathers nature from the godly nature c 2. Pet. 1. 4. whereof we are partakers into brutish crueltie and by that to confound vs if being called to an heauenly conuersation we become vile with earthly affections Wherefore seeing this foe-feeding loue and reall reconcilement maketh vs children most like our heauenly Father let vs heare his voice who saith to his children as d 1. Cor. 4. Paul to his Corinthians I write not these things to shame you but as my beloued children I admonish you for though ye haue ten thousand instructors in Christ yet haue ye not many fathers and though ye call men on earth your fathers yet none but I am your heauenly Father for in Christ Iesus my sonne I haue begotten you through the Gospell Wherefore I pray you be ye followers of me e Eph. 5. â— be ye followers of God as deare children and walke in this loue As Christ hath loued vs. For if we cannot like Henock walke 2. Our elder brothers example with God nor treade in the steppes of our heauenly Father for who can take such a steppe of loue as did God from heauen his throne to earth his footstoole yet as that boy Ascanius followed his father non passibus aequis let vs follow him though with vnequall paces let vs walke with Christ our elder brother who in this path went before vs and left vs an example that we should follow his steppes 1. Pet. 2. 21. For as the oyle of loue wherewith he was annointed aboue his fellowes descended from this our head to all his members and went downe to his enemies as to the skirts of his clothing so in the sauour of that good oyntment should we runne euen with the oyle of gladnes to our foes and therefore shapeth
himselfe cruell to his young ones as if they were not his are those which like u Exod. 2. Moses his parents expose their owne sonne to the waues of the riuer yet cry these peace peace and would be called peace-makers that so steale they might that blessing from their heauenly Father in the apparell of Christ the elder brother But indeed they are pacidici non pacifici saith x Iab 1 de conuers ad Cleric cap. 31. Bernard they speake vnto vs of peace but in truth prepare themselues to battell for they say and do not Vtinam tamen nostri etsi non facerent saltem dicerent saith that Father Would God ours though they do not yet would say well and know the things that belong to their peace But as a y 〈◊〉 Râ—dâ—â—ph Tâ—ssouâ— Scrapâ— reâ—g lib. 2. Generall of the Franciscane Friers reprehending that societies life learning truly spake of them My deare brethren saith he from the first beginning of our Order and religion conscientia conscience did flourish but honestie decaying by little and little the first syllable is lost and scientia science or knowledge alone remained but now by our faults the first syllable being taken away againe we remaine pure entia blockes stockes and images so I feare me some Praefect of English Franciscans or Benedictines rather as they count themselues and would be called viewing their mores scientiam how they are liu'd and learn'd may as iustly complaine not with z Beza Epist him that they haue multum scientiae parum conscientiae much science and little conscience but of losse of both syllables with the Prophet Esa 1. 5. The whole heart is heauie and the whole head is sicke and the disease of the head is falen vpon the hart that the child in vnderstaÌ„ding may cry with the a 2. King 4. 19. Shunamites boy Mine head mine head and his mother cannot mend him and the man of ripe age in malitiousnesse may complaine with b Ier. 4. 19. Ieremie in another meaning My belly my belly I am pained at the very heart mine heart is troubled within me for from the sole of the foote to the top of the head there is nothing whole therein but wounds in the head swellings in the heart and in the other parts sores full of all corruption And if they either had like those c Rom. 10. â— Iewes conscientiam sine scientia zeale and loue without knowledge we might hope they would be simple as Doues without gall and looke to their hart or if they had lost onely the first syllable of their conscience and had scientiam sine conscientia like the d 1. Cor. â— r. â— Corinths knowledge without loue we might expect they would be wise as serpents to defend and look to their head but seeing like those Franciscanes they haue lost both syllables of their conscience strange that in Paradise a place of puritie shold neither grow the tree of life nor the tree of knowledge that only they remain pura entia pure and meare things as that gouernor spake of them statues and images e Psal 115. which haue heads and vnderstand not nor know the way of peace hands and handle not the works of charitie and deedes of reconcilement I will not adde with the Prophet They that made them and set them vp are like vnto them but so are all they that put any trust in them I wish as these golden images are set vp in the temple by them who commit the greatest idolatrie in setting vp such images in the Church of God and adored by their simple Saints though it be but as the people honoured the Asse that caryed Isis with a non tibi sed religioni not because they are pure siluer but like Caesars f Mat. 22. brasse penny Caesaris effigiem qui libet assis habet Asses may haue Caesars image and superscription so they wold not like Nebuchadnezzars g Dan. 3. golden image procure the death of them who in wisdome like Daniel fall not downe and worship them I wish that as the h Plu. comment de sort Roman Romaines though they erected not a temple to Wisedome nor Temperance nor Patience nor Magnanimitie nor Continence yet builded a temple to Concord so though they build not themselues as a i 1. Pet. 2. 5. 1. Cor. 6. 19. spirituall temple to those vertues and goddesses of the spirit Gal. 5. 22. to Faith nor Temperance nor Long-suffering nor Gentlenesse nor Peace nor Meeknesse nor Goodnesse yet Charitati templum facerent they would edifie themselues in loue and build themselues a temple to Concord and Charitie And though they build her a temple yet is it not founded in faith nor her walles reared and raised vp with Hope nor her roofe perfected by Charitie as Saint Austine speaketh They brag of Concord and cry to all men peace peace when there is no peace for in their titular temple of Concord they sacrifice their brethren like sheepe on the altar of their heart and yet cry they Templum pacis templum pacis peace peace where there is no peace Like k Plut in vit Tyber Grac. L. Opimius the Consul who slue 3000. of the faction of the Gracchi and yet forsooth built a temple to the goddesse Concord But what was this else quà m irrisio Deorum to mocke the God of peace saith l Lib. 3. de â—ru Dei cap. 25. Austine to build a temple to that goddesse who if she had bin in the citie it had not bene rent with so many dissentions Cur enim si rebus gestis congruere voluerunt non ibi potiùs aedem Discordiae fabricarunt For if they would haue done sutable to their deedes why rather erected they not a chappell to Discord Thus face-taking friendship oft comes in sheepes clothing when within she is a rauening Wolfe for by her fruits ye shall know her Thus masked malice vnder the vizard vnder the habite of amitie faineth her selfe to be another when indeed she is the m 1 King 14. wife of Ieroboam of fighting against and chiding And he that like old n Gen. 〈◊〉 1. Isaac is dimme-sighted may be easily deceiued with the voice of Iaakob and faire tongue of supplanters till he feele the rough hands of Esau Yea Ahijah the Prophet himselfe for the dimnesse of his eyes may be cousened with her disguise till the Lord reueale it vnto him saying Behold the wife of Ieroboam comming in vnto thee and faining her selfe to be another and then can he vnmaske this mistresse and tell her who she is assoone as she entreth the doore of his eare or his eye Come in thou wife of Ieroboam why fainest thou thus thy selfe to be another I am come vnto thee with heauie newes Yea charitie that is neither simple nor subtill as Bias spake wisely of her or rather not onely simple as a doue to thinke no euill but also wise as
how wicked soeuer sith he is the King of kings his sonne by creation Esa 64. but as the Apostle spake of the Iewes though apostates he is to be beloued for the fathers sake Rom. 11. 28. Howbeit if neither the view of thy face in a glasse can make thy wrath blush as a man nor thy looke in the perfect law of libertie as in a c 2. Cor. 3. 28. myrror can change thee into the same image from malice to mildnesse from enmitie to amitie from furie to friendship from glorie of nature to glorie of grace as by the spirit of the Lord but with bloudy d Gen. 4. 23. Lamech still in thy rage thou doest outrage I wold slay a man in my wound and a yong man in mine hurt If Cain be auenged seuen fold surely Lamech seuenty times seuen-fold yet when thus thou hearest thy self out of tune out of concord and harmony of loue I wish before thou go foorth to reuenge with Clinias the e AElian lib. 14 var hist cap. 23. Pythagorean or with Achilles in the Iliad thou woldst pulsare citharam like f Psal 81. 2. the Psalmist call for the merry harpe with the lute that the concord of it may drowne that discord with thy brother and the harmony of its strings tune the affections of thy mind and heart-strings which now iarre with thy neighbor For as g 1. Sam. 16. 23. Dauid by playing vpon his harp draue the euill spirit of frenzie from Saul that was vpon him so an instrument of musicke or if thou canst not play singing of a Psalme of Dauid will expell the euill spirit of furie that rageth in thy mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a Psalme of Dauid saith S. h Homil. in Psa 2. in Prefat Basil is mirth of the mind tranquilitie of the soule a white wand or the embassador of peace a ruler of the affections a procurer of charitie and reconciler of loue a composer of strifes and bridler of rage neither is there any so troubled in mind and disturbed in thought which if he take the Psalmes may not straight be appeased For hereby all perturbations and impetuous affections of the mind which ouer-rule men many wayes in this life are quite rooted out And herein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in a common Apothecaries shoppe may the furious man find oyntment of loue more sweet and precious then the oyntment of Aaron which the dead flies of malice hatred and enuie cannot cause to stinke nor putrifie the oyntment of this Apothecarie so plentifull is this shoppe of loue and boxe of Spikenard that as it is the store-house of the lawe so it is annointed with the oyle of gladnesse aboue his fellowes And when thou art wrathfull and raging toward thy enemie i Opuscu in Psâ—â— Athanasius aduiseth to reade often the seuentie first Psalme as a medicine for thy disease Now if nothing I haue said can mitigate thy rage but to the field thou wilt go and like that brauing chalenger of Gath thou desirest a combat and defiest thy foe why boastest thou in thy wickednesse O man of power What wilt thou do O mightie man saith k Comen in ps 51 Austine what wilt thou do thou keepest a great bragging thou wilt yea that thou wilt kill a man Hoc Scorpius hoc vna febris hoc fung us malus potest Alas poore brags a Scorpion can do this this one feuer or the snuffe of a candle could effect One l Plin nat hist lt 7. a. 7. Vaâ— Ma. lib 9. cap. 12. kernell of a grape could choke Anacreon the m Fulg l 9. c. 12. yolke of an egge could stifle Saufeius a n Gâ—â—do fish-bone Tarquinius Priscus a o Fulg ibid. peare Drusus Pompeius an p Punabid haire in his milke Fabius the Senator a q Plin. lib. 17. Florus lib 3 c. 23. smoke Catulus the Orator the r Palla Suâ—â— hot sun Chrysostome and a Å¿ Polid 〈◊〉 hist Angl. crumme of bread Goodwin Earle of Kent Huccine redacta est omnis potentia tua vt vno malo fungo coequetur Is all thy bragging power come to this saith Austin that it s but equall with the smell of a snuffe with the sting of a Scorpion with the fit of a feuer with the stone of a grape with the yolk of an egge with the bone of a fish with a peece of a peare with an haire of the head with the smoake of a fire with the heate of the Sunne and with a crumme of bread Heare therefore thou man of blood who like those blood-thirstie votaries in the Actes swearest thou wilt neither eate nor drinke till thou hast killed till thou hast eaten vp thy brother as it were bread and quenched thy thirst with his blood Harken O man of reuenge who proclaimest with that voice of vengeance I will do to him as he hath done to me I will recompence euery man according to his workes and wresting that legem talionis Exod. 21. 24. threatnest before heauen and earth that thou wilt haue life for life eye for eye tooth for tooth hand for hand foote for foote burning for burning wound for wound and stripe for stripe though it was but giuen by a foole like t Plut. dial deirâ— cohib Ctesipho the wrastler who would not put vp a blow at the heeles of an asse but like an asse kickt her again with his heeles Know thou assuredly that as Lamech slue a man in his wound or as the Hebrew reades it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the wounding of himselfe that is the wounding of his owne conscience saith Ferus and hurt of his soule Gen. 4. 23 so thou art a man-slayer both of him and thy self seeing after it thou abidest in death 1. Ioh. 3. 14. Thus reuengefull wrath dat poenas dum exigit with her owne staffe is she beaten saith v Li 3 de Ira. c. 5 Seneca while she beateth x Cap. 3. Ea deprimens quae mergi nisi cum mergente non possunt striuing like a milstone about his necke to drowne him which cannot be drowned without the drowner also For as we reade in Aristophanes of the earthen pot which by dashing against another pot burst it selfe in peeces so we y Idem cap. 42. forgetfull of our weaknesse ad frangendum fragiles consurgimus while we dash our brittle bodies one against another both these z Ieremy 18. 6. earthen pots are shiuered to scraps and therefore woe to the pot sheard that striueth with the pot sheards of the earth Esai 45. 9. Thus as strongest poison first breaketh the vessell which holds it before it hurt another so anger saith Eliphas doubtlesse anger killeth the foolish and enuie slayeth the ideot Iob 5. 2. And therefore Dauid saith a a Iâ— Huâ— in hunc locum writer compareth his enemies to bees Psal 118. which as b Lib. 9 de hist animal cap 40.
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 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the q Arist lib. 2. Rhâ—roric naturall man telleth Gentils and friendship worke through as the r Galat. 5. spirituall man teacheth Christians Let our friendship shew it selfe Å¿ Arist li. 8. Eâ—h c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a beneuolence not latent and lurking but patent and working in the deeds of reconcilement and be reconciled not in word and tongue onely but in worke and in deede Yet here beloued must we not stay in these Sancta and holy 3. reconcilemet intentionaâ— places of vnitie where is but the candlesticke of concord and shewbread of friendship for there is a Iudas that can not onely kisse with his mouth but embrace too with his armes and workes of loue when his heart is farre from vs. And therefore thirdly this agreement must enter into the heart the holiest of all where is the hidden Manna and hidden man too the arke of this testimonie and the mercie-seate of reconcilement For as she said to Sampson How canst thou say I loue thee when thine heart is not with me Iudg. 16. so how canst thou truly affect and be friends with thy brother who staying him in the atrium and sanctuary of thy loue shuttest vp thy heart from him and scant once a yeare admittest him into this holiest of all The Lord by his Apostle commaunds thee this last but not least degree of agreement 1. Iohn 3. 18. Let vs loue not in word and like trecherous Ioab by workes deny it neither in tongue onely with traiterous Iudas to giue good words with our mouth and curse with our hearts but as in deed against the former so in truth that is sincerely from the heart against the latter saith Lyra on these words which is loue indeed out of a pure heart 1. Tim. 1. 5. Christian without dissimulation saith t Rom. 12. 9. Paul brotherly without faining from a pure heart feruently saith v 1. Peter 1. 22. Peter For though men not onely speake with the tongue of men and Angels to their brethren but euen giue all their goods to their enemies yet as x Tract 6. â—n â—pi Ioan Austine out of Saint y 1. Corinth 13. Paul collecteth truly if they haue not this feruent loue out of a pure heart it profiteth them nothing because though it be in deed yet not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in truth not before God who seeth their hearts and knoweth their roote to be rottennesse but before men who iudging the tree by her fruite are eft soones deceiued with z August lib 21 de 〈◊〉 Deâ— ca. 5 apples of Sodome that seeme ripe to be taken but being rotten within turne to ashes and smote when they are touched Whereas then many exhibite their beneficence when their beneuolence is inhibited some like the a Mathew 6. 1. Pharisees to be seene of men and some like those b Luke 14. 12. feasters to receiue the like againe both these haue opus non veritatem saith a c Ferus in 1. IoaÌ„ 3. 18. writer they loue indeed before men who looke on the outside but not before God who beholdeth the inside of the platter whereas their left hand of worldly respect should not haue a finger in their giues of loue nor so much as know saith S. Austine what their right hand of pure conscience and sinceritie doth but as feruently to loue in God their friend so hartily for God their foe whose image and superscription he beareth Which loue of God aboue all seeing it begetteth the loue of our neighbor as our self Mat. 22. like d Ruth 1. 16 Naomi and Ruth they will not be parted but the daughter professeth to her mother as Ruth did to Naomi Whither thou goest I will go and where thou dwellest I will dwell thy people shall be my people and where thou diest I will die And therfore as those paire of Turtle-doues or two yong Pigeons were ioyntly a legall oblation for Christ Luk. 2. so must these two both together be an Euangelical sacrifice of Christians 1. Iohn 4. 21. And if the one Doue come alone without her mate she shal not be receiued into the ark of Gods rest nether wil he put forth his hand to receiue her vnlesse she bring an Oliue branch of peace in her mouth and of peace with all men Heb. 12. 14. Which two wings of charitie to vse the words of Saint e 〈◊〉 10. hom 27 Austine seeing as f â—â— Psal 10 4. elsewhere he noteth they are the two wings of the soule which were giuen to that Eagle the Church of God that she might flie from the Serpent into her place Apoc. 12. we should wish them the more and pray with Dauid that we had the wings of a Doue that we might flie away to the hill from whence commeth our helpe and be at rest because though these two be commanded loues and so a burden yet are they not g 1. Iohn 5. grieuous but as wings they are light Mat. 11. saith the Doue that was couered with siluer wings and her fethers like gold Onus est sed loue a burden they are but a light one saith h Sâ—r. 24. de 〈◊〉 Apost Austine and though commaundements of God yet not grieuous to the godly Non pondus ouerati sed alae volaturi not burdens such as beastes do carry but such as wings are to birds Portant illaâ— in terra portantur ab illis in câ—lum if these wings wee carry here on earth they will carry vs vp into heauen One tearmes them Pedes animae the two feete of the soule whereby she runneth the race that is set before her and walketh in loue on either whereof if she halt like lame i 2. Sam. 4. Mephibosheth she shall fall in the way or rather for her halting be turned out of the way And therefore confessed Paul himselfe that though he had the right foote of his soule to loue God so dearely as to giue his body to be burned and wanted yet the left foote of loue to his neighbour it would profit him nothing 1. Corinth 13. Teaching vs thereby to make straight stâ—ppes not with one foote alone but with both our feete in following as holinesse toward God so peace with all men least that which is halting be turned out of the way Hebr. 12 13. 14. Like the two blessed k Iohn 20. 4. Apostles Peter and Iohn they must runne to Christ both together though the loue of God like the beloued Disciple must runne before For as the Apostle hath l Ephes 6. 15. shod both our feet with the preparation of peace to run the way of his commandements so this is the way through which thou must run vnto life That he which loueth God should loue his brother also 1. Ioh. 4. 21. and that by good propottion seeing we must not halt in the way but make straite steppes with our feete nor hoppe but walke in
Iudgement in his soule Thou art cursed from the earth iudgement in his goods The earth which opened her mouth to receiue his blood from thine hand mistrusting no harme from brothers which were but two on the earth l Ambr. lib. 2. de Caâ—â— Abel c. 10. Nam quomodo poterat suspectare parrâ—â—dium quae adhuc not viderat homicidium for how could it suspect brotherly murder which had not yet seene man-slaughter the earth is cursed for thy sake not as it was to thy father Adam to giue m Gen. 3. 17. no fruite without his sweate and labour but when thou shalt till the ground it shall not yeeld thee henceforth her strength And thirdly iudgement in his bodie a vagabond and a runnagate shalt thou be in the earth And after sentence see how this condemned caitife is caried from the barre with despaire of mercy My sinne is greater then can be pardoned with horror of iudgement My punishment is greater then can be borne and with terror of conscience Behold thou hast cast me this day from the earth and from thy face shall I be hid and whosoeuer findeth me shall slay me But of whom saith that n Ambr. lib 2. de Caâ—â— Abel cap 9. Father was he afraid to be slaine that had none with him on earth but his parents He might feare iustly the incursions of natural brute beasts who more beastly had broken the course of nature he might feare rightly the teeth of wild beasts who brutishly had fleshed them with mans blood yea the blood of his brother He could not presume of the subiection of fowles who had taught them that a man might be killed He might now also feare the hands of his parents who had taught them that parricide might be committed and that they would learne to practise a murder who had taught him the precept in their original sinne This is Cains punishment in his person and yet see the taint of his blood in al his postetitie whom Noes flood washt away saith o Lib. 15 de â—iâ— Dâ— cap. 20. Austin from the face of the earth when it could not wash away their scarlet sinne of blood double died both in Caine the threed and in his of-spring the cloth and garment of vengeance whom the holy Ghost deigneth not to name in reciting the catalogue of Adams posteritie Gen. 5. for the face of the Lord is against them that did euill to cut off saith Dauid their remembrance from the earth For he would not take them in his mouth nor make mention of their names within his lippes as if that curse of the Lord had fallen on his progenie Psal 109. Let his posteritie be destroyed and in the next generation let his name be cleane put out O that all Caines which thirst the bloud of their Abel that all Ismaels which persecute their Isaac that all Esaus which pursue their Iaacob to the death would beware to follow the way of Caine that they might not perish in the gaine-saying of Core Are they Graecians or Barbarians wise or vnwise let those reade Plutarch a naturall man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of brotherly loue and these their owne bodie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of lime-loue how those brethren and twins of the bodie eyes eares hands and feet loue one another and for shame of their soules be reconciled to them who are flesh of their flesh and bone of their bones And surely if we yet looke further to the rocke whence we 2. Brother naturall in blood which is each man are hewne and to the hole of the pit whence we were digged if we consider Adam our father and Eue that bare vs we shall find that we haue all this p Iunius Polan in Mal. 2. 10 one father Mal. 2. 10. and all this one mother who is mater omnium viuentium Gen. 3. 20. aut iustiùs morientium as one q Ferus in Gen. 3. 20. cals her the mother of all men liuing or rather dead while they liue in her trespasses and sinnes and all men therefore brethren Gen. 9. 5. and this brotherly kinred of men made by him who made all mankind of one bloud Act. 17. 26. For as r Ser. 1. de â—eâ—uâ— Leo truly said of neighbour that euery man whether friend or foe bond or free is our neighbour so fratrem vt proximum vel omne hominum genus accipere debemus saith Å¿ Lib 2. in Zâ—c cap. 7. Ierome and Saint t Lib 2. locut de Exod. Austine Euery man is our brother by nature as our neighbor in the vse of naturall things Through which coniunction of mankind the very heathen u Cic lib. 1. Ossâ— could see in the twilight of nature that certaine duties of amitie and fellowship are naturally due from all men euery one to other and therefore x AEsch â—rat cont â—â—sâ—ph Arist lib. â—â—hetor ad Theâ—â—ect vsed the name neighbour as our Sauiour doth here brother generally for all men And indeed seeing as y Homil 51. ad Pop. Antioch 1. The greater world preacheth concord and vnity to man Chrysostome well noteth the God of all hath giuen all but one house the world to be domesticos naturae the houshold of nature that father of lights hath light all but one candle the Sunne to be filios lucis iust and vniust children of that light seeing he that spreadeth it out like a curtaine hath couered all but with one canapie and roofe of heauen to be one family of loue And seeing the feeder of euery liuing thing hath spread all but one table the earth at which boord we are all companions of one bread and drinke all of one cup the ayre doubtlesse this communitie of naturall things should breed such a common vnitie in nature as should make men in this one house to be of one mind and sons of one light to walke in loue as children of the light and the familie vnder one roofe to walke in this house of God as familiar friends and companions at one table to eate their meate together with singlenesse of heart as it vnited those Saints because they had all things common Act. 2. 44. Which communion of all things naturall if it cannot knit men in one with these bonds of nature yet beholding the common vnion of all things amongst themselues the musicke of this harmonie should breed concord and peace in man the son of peace For whether we lift vp our eyes to heauen aboue behold it is there the heauens declare the glorie of God in their peace and the firmament sheweth his handi-worke or whether we cast our eyes on the earth below behold also it is there both preaching peace to his people and to his Saints that they turne not againe Wherefore as z Prou. 6. Salomon sent the sluggard to the pismire as his schoole-maister to bring him to labour a Esâ— 1. Esau the vngratefull to the oxe and asse to learne
knowledge that as a Ser. 2. de pace ad frat in erem Austine noteth Prius miraretur quà m ostenderet quid vtilitatis iucunditatis haberet He first stood admiring it before hee shewed what profite and pleasure it affoorded and therefore that Father admiring this admiration of our heauenly Father crieth out and exclaimeth O quà m grandem admirationem proposuit O what admirable and wonderfull admiration he shewed when he cried out Behold What maruellous profit and pleasure he proclaimed when he wondred how profitable and pleasant a thing it was For pleasantnesse he b Psal 133. 2. likeneth it to the sweete sauour of Aarons precious ointment which ranne downe from his head to the skirts of his clothing and for profite to the c Verse 3. deaw of Hermon which watered the mountaines of Sion and made them fruitfull hilles Some things indeede are good saith d Ibid. Austine but not delightsome as fasting watching and afflictions are profitable but not pleasant Hebr. 12. 11. some things are delightsome but not good as gluttonie drunkennesse chambering wantonnesse and sinne is pleasant but not profitable 2. Pet. 2. 13. But wouldst thou haue a good thing sweetened with pleasure and a pleasant thing relishing of goodnesse Ecce Behold how good and pleasant it is Miscuit vtile dulci he hath mingled here pleasantnesse to make thee tast with good to make thee sauor this great thing of God and both procuring health in this life and happinesse in the oother For there saith the Prophet the Lord promised his blessing in this life and life for euermore in the world to come Psalme 133. 3. Behold then how good and pleasant it is when loue faiths yonger brother like e Gen. 43. 34. Beniamin the yongest hath his messe doubled of our Ioseph and this holinesse that is so pleasant and profitable vnto all things hath the promise of the life present and of that which is to come 1. Tim. 4. 8. The profitable pleasure of which brotherly vnitie as God the Father did admire when he beheld it so fell that good father into admiration of this peace and vnion of brethren when he saw it O peace saith f Ibid. Austine mother of Eremites father of Caenobites sister of solitaries thou bond of the Patriarks thou chariot of the Prophets thou refuge of the Apostles thou solace of the Martyrs thou girdle of Confessors thou dance of virgines thou glasse of widdowes thou spectacle of maried folkes thou hate of tyrants and halter of robbers O peace and brotherly loue thou calmenesse of the mind thou tranquilitie of the soule and singlenesse of the heart This is the happinesse which stantheth grudges and quencheth broiles and stinteth garboiles pulleth downe the crest of pride embraceth the humble appeaseth the disagreeing and pacifieth the furie of foes O peace let thy possessor keepe thee let him that wants thee seeke and him that hath lost thee go after thee for behold how good and pleasant a thing it is for brethren to dwell together in vnitie Which as it was ioyful for Dauid to behold in some of his kingdome for ostende bat qui dicebat ecce saith g In hunc Psal Austine he pointed the finger to some whom he said Behold so I wish this Psalme might now be said as truly Ecce behold how brethren of one heauenly father dwell together in vnitie I wish they that are without might point at vs as did the h Tertul. 39. apo aduers Gent. heathen at those Christians in the Primitiue Church and say Behold how these Christians loue one another This was the Prophet Dauids Ecce but I feare another ecce of the Prophet Esai may point out too many He that is their father looked for iudgement but ecce behold oppression for righteousnesse but behold a crying Esai 5. 7. Beloued in Christ Iesus haue we not all one i Mal. 2. Father hath not one God made vs why then do we transgresse euery one against his brother and breake the couenant of our father Though some false brethren as they dealt with k Gal. 2. 4. Paul that crept and came in priuily to spie out our libertie which we haue in Christ Iesus of things indifferent to bring vs into bondage haue appropriated this name of brethren to themselues yet conference found them like Simeon and Leui but brethreÌ„ in euil and into their secret descend not thou my soul my glory be not thou ioyned with their assembly and a CanoÌ„ hath discharged and dissolued the bonds of their brotherhood That all Christians are indeed brethren Rom. 8. 29. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fraternitie among our selues from this one Father 1. Pet. 5. 9. and therefore must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and loue as brethren 1. Pet. 3. 8. there is an herbe almost in euery hedge which for it nature by some l Vid. Kemb Dâ—d Herbalists is named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 louer of brethreÌ„ or Cliuer because in loue it cleaues to euery one that doth but touch it This herbe we plucke vp and let the roote of bitternesse spring vp in our hearts whereby many are defiled But Paul the m 1. Cor. 3. best planter would haue vs let it grow on in our gardens Heb. 13. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let brotherly loue continue For as in a gardeÌ„ knot diuersitie of flowers and sweete herbes cause a more fragrant smell to him that keepeth them so incundum est it is a sweete smelling flower in the nostrils of him whom Mary supposed to be a gardener when brethren dwell together in vnitie I might adde with Dauid It is also profitable vnto them for surely saith n Ser. 11 de Quadrag Leo Apud suum patrem qui non fuerit in charitate fratrum non habebitur in numero filiorum he shall neuer haue the inheritance of sonnes with God his father in heauen who hath not the loue of brethen with his mother the Church here on earth Let vs not then by our iarres grieue the holy spirit of God our Father whereby we are sealed for sonnes vnto the day of redemption Ephes 4. 30. as Esau would not be auenged of o Genes 27. 41. Iaakob least he should vexe his father Isaac who the rather should not be grieued with his contentious children because he hath made them all One bodie whereof his owne sonne is the head Ye are the 2. linke one bodie bodie of Christ and euery man a member thereof for his part 1. Cor. 12. 27. Now how absurd in nature would it seeme to a naturall man that the members of the bodie as I sayd before 1. vnitie in the body should be deuided That head was mad in Iudas which plotted the feete were vnnaturall that went and the hands cruell which executed the other members with an halter Mat. 27. 5. they were lunatick feet possessed with a diuel which oft times caried their fellow members into the
faith to faith Roman 1. 17. Which reuelation neuerthelesse whether it be meant from the faith of Preachers to the faith of their hearers as Å¿ Lib. de spirit lit cap. 11. Austine or from the faith of the Iew to faith of the Gentile as Ierome or from the faith of God promising to the faith of man beleeuing as Ambrose or from faith in the old to faith in the new Testament as Chrysostome or rather from faith imperfect to faith more perfect in degree with Musculus and Aretius I rather deeme surely it is not distinct in either but one in both them and vs which like t Macrob. Sat. lib. 1. Ianus being bifrons two-faced in the Iewes as it did in u Ioh. 8. 56. Abraham that saw Christs day looked forward to him that was to come and in vs Gentiles looketh backward vnto him who is alreadie gone as Peter witnessed of vs both when he spake of this bifrons fides Act. 15. 11. We beleeue to be saued through the grace of Christ euen as they For he hath put no difference betweene vs and them after that by faith he had purified their hearts Which last exposition of our latest expounders as it suteth with the limmes of the text so is it semblable to like phrase of Scripture where the godly are said to grow froÌ„ strength to strength Psal 84. and to be changed from glorie to glory by the spirit of the Lord 2. Cor. 3. 18. and here from faith to faith Ro. 1. 17. froÌ„ a x Mat. 6. 30. litle faith to a y Mat. 15. 28. great faith as he prayed in the z Mat. 9. 24 Gospell Lord I beleeue helpe my vnbeleefe or as the a Luk. 17. 5. Apostles Increase our faith For howsoeuer the Apostle saith b Strom. lib 5. in princip Clemens Alexandrinus seeme to import a double faith in this place yet he purporteth but one quae per augmentuÌ„ ad perfectionem contendat a musterd seed of faith planted by Paule which watered by Apollo may grow vp to a great tree in whose branches the graces of heauen may build their nests as he seemes to allude Thus then haue we all whether Iewes or Gentiles bond or free rich or poore one faith one I say though not in euery subiect wherein it dwelleth yet one in the obiect on which it worketh the free grace of God in Christ Iesus who was yesterday c Caluian Heb. 13. 8 aly vnder the Law and is to day in the Gospell the same Iesus and Sauiour for euer Heb. 13. How should we not then all agree in one light of truth being 1. Vse so manie beames shining from this one Sunne of righteousnesse How should we not all beare one fruit of the spirit being so many branches ingrafted in this one vine and roote of Iesse How should we not all relish alike each to other being so manie brookes deriued from this one fountaine of grace How should we not all consent in one sense and iudgement being so manie nerues proceeding from this one head of wisdome How should we not all be of one affection being so manie arteries springing from this one heart of loue How should we not all be of one mind being so many veines drawing our nourishmeÌ„t from this one liuer of life How should we not all be of one accord in Christ Iesus being so manie lines drawne from this one center of grace How should we not lastly square and proportion all our soules and bodies each to other being so many liuing stones coupled and built together on this corner stone and foundation Christ Iesus the author finisher of this one faith O what sympathie in our bodies and vnity in our soules should it make that these desperate compatients are healed by this one Phisition O what symphonie of tongues and free affection should it cause that forlorn captiues we are freed al together by this one redemption O what vnitie of spirit and coniunction of minde bred it in the children of Israel that this one Sauiour made them all d Exod. 15. 1. one miraculous way into the holy land through the red sea wherin he drowned their enemies And what vnion of minde should it cause in vs true Israel that he hath e Heb. 10 19. 10 made vs all enter into the holy place by one new and liuing way eueÌ„ his bloud in the red sea whereof he hath drowned all our foes the fiends of hell As we all then blessed brethren go this one way thorough truth vnto life so let vs not fall out by the way through any error in this life we haue all one faith and grace of God in Christ Iesus the one and onely meanes of our saluation Which one faith seeing our aduersaries of the Romish sinagogue 2. Vse rent in sunder by their idolatrous superstitions how can we be but vnequally yoked with those infidels What fraternitie and fellowship can the righteousnesse of Christ haue with the vnrighteousnesse of Antichrist What communion or common vnion can light haue with darknesse What concord Christ with Belial What part the beleeuer aright with the infidell what agreement the temple of God with diuels saith S. Paul 2. Cor. 6. 16. For though f Lib. 4. princip sâ—d cap. 10. Stapleton slaunder our Church with renting this one faith yet sith the foundation of their faith is not the rock alone wheron we build but that other of sand 1. Cor. 3. as hath bin in * By D. K. throughout his conference conference learnedly shewed if their religion be superstition and their Christian profession Antichristianisme which hath bene as solidly and substantially * By D. D. and D Ao in their Tracts of Antichrist proued without doubt we haue rightly come out from among them and separated our selues iustly as g Tract de Eccl. cap. 10. per totuÌ„ Philip Mornay hath sufficiently demonstrated For seeing this one faith and onely meanes of life they refuse at his hands who freely offereth them all-sufficiency and answer wickedly what h 2. Sam. 24. Dauid did well Not so but I will buy it of thee at a price seeing they count Christs robe of righteousnes not large enough to couer their nakednesse of sinne but patch too a peece of new cloth as if this old were out worne seeing they botch to it the i Esa 64. 6. menstruous and filthie clouts of their owne righteousnesse which like the k 2. Sam. 10. 4. 5. curtald garments of Dauids seruants cannot hide their shame but do indeed defile them as l Iob. 9. 31. Iob confessed Mine owne garments defile me and had more need to be washed themselues in the bloud of the Lambe then be able to wipe away their scarlet sins truly if they will be our brethren in this one faith they must know that when they came to buy food of life at our m Gen. 42. 25. Ioseph with