A Most godly and Learned Sermon Preached at Pauls Crosse the 17 of Nouember in the yeare of our Lorde 1583. Maledici Regnum Dei non possidebunt 1. Cor. 6. 10. Raylers shall not in herit the Kingdome of God Imprinted at London by Thomas Orwin for Thomas Chard 1589. To the Christian Reader OF late perusing certaine writings which laie by me it was my good hap to light vpon one which was full welcome both for the profite which presently I reaped in reading of that which before time I hadde heard as also in regard of these our daies wherin if euer in any former age these or such like most learned godly instructions are more then necessarie The treatise is not long and therefore I mind not to make anie recapitulation thereof and the rather too because I would bee loth to dismember that which so learnedly and so methodically is conioined togeather Onely this in generall that it meeteth with a kinde of bad people who were budding and sprouting vp then but since in respecte of their outragious demeanour both to God and man without all compasse For proofe hereof let the lewd and shameles libels speake of late set out But heerein they expresse the auncient and olde disturbers of the Church who dealt in such manner with their Bishops then as they doo now The qualitie of these men at this time shall not be particularized by me Although if we would do as their manner is that is to cull out meÌ„ by name make legendes of them without either feare of God loue of brother or care of religion perhaps they might be made to blush as well as others But that course is vile hardly if at all will we bee drawen to the practise thereof And yet let Ireneus say what he felt by them and thought of them They are cruell saieth he they haue not the loue of God they seeke their owne glorie rather then the peace of the Church for euery small cause they deuide cut in sunder the glorious bodie of Christ as much as in them lieth they haue peace in their mouthes war in their hearts they straine at a gnat and swallow vp a Cammell Nazianzen writeth that the like kinde of People also troubled the Church in his time and that suche were then of diuers accompted the godliest which did most spitefully slander their bretheren scornefully vse other Omnes saith he per hoc docti et Catholici volumus videri si alios reprehendimus impios iudicamus that is we do all now a daies by finding fault with others and accounting them vngodly procure to our selues an opinion of learning and religion The rest of the auncient Bishops were in the same taking as it is manifestly to be seen in their writings especially in Ambrose Athanasius Ierome Basil Augustine manie others The learned of our age haue likewise tasted of this cuppe Caluin writeth that these kind of meÌ„ did more slaunder him raile vpon him and reuile him then did the open enemies the Papists yet that he was therewith so continually exersiced that he made no account therof And so Chris. as if hee had liued in Caluins time Non tanta ab infidelibus conuitia probra quanta ab his qui â—obis iunctireligione videntur fidelibus iaci videbit aliquis that is A man may easily see that the faithful do not beare so many slaunders and reproches at the handes of the infidels as they do of such as seeme to be professors of the same religion It is therefore no maruaile though some in these daies tread in the steps of their predecessors But for my part I am fully perswaded that these worthie and godlie Fathers who of long time before and of late most straungely haue bene thus set vpon may and doo in the testimony of a good conscience say with Cal. I am pridem ad eiusmodi probra quibus Prophetas Apostolos vnigenituÌ„ dei filium obnoxios esse video continuo vsu obdurui that is long since haue I bin hardened against such slanders from which neither the Prophetes neither the Apostles neither yet the onely begotteÌ„ son of God could be cleare and free In a word let the ciuill magistrates looke to theÌ„selues Let them call to minde how the Anabaptists did first deale so with the ministers of the word afterwards both with words blowes fell likewise vpon them As for the most reuerend godly learned meÌ„ber of our Church the authour of this sermon vpon whoÌ„ they yawne most and snatch at without all modestie or truth I know in respect of himselfe he makes small reckoning of their doings which in truth are too too odious intemperate yea sory he is sorie againe that Martyn and his Martynistes haue giuen so great an offence to the Church of God yelded to the common enemy so iust occasion of Ioy and Triumph Ad Titum tertio In the third Chapter to Titus Admone eos vt Principibus Potestatibus subditi sint vt Magistratibus pareant vt ad omne opus bonum sint parati ne de quoquam maledicant ne sint Pugnaces c. Warne them to be subiect to rule and power to obey Magistrates to be reddie to euerie good worke To blaspheme no man to be no fighters c. WE haue here to consider first what mooued the Apostle thus to write to Titus and to commaund him to preach obedience to Magistrates c. Secondly we learne that obedience is necessarie and required of all Christians Thirdlie we may also note who they be that are disobedieut and by what notes and qualities they may bee knowen We reade in the fift of the Acts of one Iudas of Galaley a troublesome person who as Iosephus reporteth taught that by the law of God none ought to be called Lord but God himselfe and that there was no obedience due to ciuil Magistrates no tribute due vnto Caesar. Which doctrine of his was so plausible and so well liked of the common people that they followed him in great multitudes and in the ende grewe into open Rebellion Yea it so troubled the better sort among the Iewes euen the Pharises themselues that they began to doubt of the matter and mooued the question to Christ whether it were lawfull to paâ— tribute to Caesar or not Hierome thinketh y t this herisie was either not altogether extinguished in the Apostles time or began then to be reuiued which hee saith to be the cause why the Apostle wrote in this manner to Titus gaue him in charge that he should admonish them to bee obedient to Princes c. And surelie whosoeuer diligentlie readeth and considereth the writinges of the Apostles shall well perceiue that they had much to doe in their time to keepe men in due obedience to their Magistrats and Superiors And therefore S. Paul often and S. Peter very earnestly exhorteth Seruaunts to obey their Masters Children their Parentes wiues their Husbands Subiectes
reason is the commoditie that redoundeth to the Subiects by hauing and obeying of Magistrates S. Paul saith that Princes are not feareful to those that doe well but to those that doe euill c. S. Peter like wise affirmeth that Kinges and Princes are sent of GOD to the punishment of those that doe euill and to the praise and commendation of those that do well S. Paul exhorteth vs to pray for Kings that we may leade vnder them a quiet and a godlie life So that Princes and Magistrates are the cause and meanes of quietues and godlines Where there are no Magistrates there is contention strife sedition c. yea oppression and iniurie for the mightier deuoureth and spoyleth the weaker Well saith Chrisostome Malum quidē est vbi nullus est Principatus multarum cladium haec res existit occasio confusionis turbationìsque principium Sicut enim si ex Choro ipsum Choriphaeum auferas nequaquam modulatus Chorus vel ordinatus existit phalanx militum si ducem non habeat nullo modo numero acies illa vel ordine procedit nauis si gubernatore priuetur pessum eat necesse est gregi si pastorem abstuleris cunctus dispergetur peribit malum igitur est vbi nullus est Principatus subuersionis quippe hoc est argumentum It is passing ill where there is no gouernement for that is the occasion of great harme as also they beginning of trouble and confusion For euen as if you take from that Quire their Chaunter the same will neither be in good tune or good order and so if a band of Souldiars haue not his Captaine it can in no case march on eyther in dewe number or decent order and a Ship wanting his Pilot must needes miscarrie and at length be sunke also if a flocke forgoe his Sheppard the same necessarily must be scattered and so perish Euen so is it to them that haue no gouernement for that is to them an argument of their ruine and destruction And againe Libertas dissoluta moderamine carens vbique mala confusionìsque causa est Loose libertie not restrained by gouernement is euery where naught and the cause of all confusion Because equalitie saith the same Author engendreth strife nature it selse hath appointed diuers kindes of gouernements as of the Maister ouer the Seruant Parents ouer their Children Husbands ouer their Wiues Princes ouer their Subiects Vbi nullum est imperium ibi nullus ordo vbi multorum ibi seditio vbi autem non est or do ibi iam ruinae ostium patet Where there is no gouernment there is no order where many gouerne there is sedition and where no order is there a gap is opened to all desolation It is therefore euideut that Magistrates are for the benefit and commoditie of those that are gouerned and therefore must be obeyed The fourth reason is the punishment of those that are disobedient It is said in the Commaundement that those which obey their Parents shall haue long life then it must néeds follow that the daies of such as are disobedient shall be shortned It is Gods owne law that such as disobey the commaundement of the high Priest of their Parentes or of the Magistrate shall die the death The horrible destruction of Corah and his companions whome the earth for their disobedience swallowed vp quick sheweth howe greeuous a thing it is in the sight of God to disobey So dooth likewise the example of Absolon Achitophell and diuers others Read the Histories sacred or prophane you shall plainely see that disobedience to Magistrates was neuer or very sildome suffered to be vnpunished Experience it selfe dooth teach so much For mine owne part in inferior gouernments I haue sundrie times noted that those which haue shewed themselues contentious against their Gouernours haue either neuer come to bee Gouernours themselues though they haue desired it or else if they haue attained thereunto haue receiued the same measure But howsoeuer disobedient persons in this worlde escape temporall punishments sure it is that they shall not escape eternall in the worlde to come vnlesse they repent S. Paule saithe That they which resist and disobey procure vnto themselues damnation And in another place hee reckoneth disobedient persons among those which shall neuer come into the kingdome of heauen The Apostle Iude pronounceth an euerlasting woe against all those which follow Corah in his cōtradiction and disobedience Well then the word of God expresselie commaundeth obedience Magistrates are appointed of God it is profitable and beneficiall for vs to haue them God plagueth and punisheth disobedient persons therefore obedience is necessary and obey wee must So that this lesson of S. Paul may not bee forgotten you must be content to heare it It is our dutie to preache it The Apostle saith Admone illos vt principatibus ac potestatibus subditi sint c. Warne them to bee subiect to rule and power But now peraduenture some will be desirous to knowe wherein obedience consisteth Obedience consisteth principallie in these foure things first in dooing that which the Magistrate cōmaundeth and in obseruing of lawes Secondly in praying for the Magistrate Thirdly in fearing and honouring of him Fourthly in paying vnto him tribute Touching the firste the Apostle saith heere expresselye that Titus must teach them to doe the Magistrates commaundement There are many that professe obedience in wordes but deny it in déede they yeelde a certaine generall kinde of subiection but performe it not in specialties They graunt as the Schooleman saith Reuerentiam subiectionis but they denie obedientiam iussionis They graunt reuerence of subiection but denie obedience to that which is cōmaunded Whereas they ought to performe both Why call you me Lord Lord saith Christ and doe not those things which I commaund you Not he which said he would doe his Fathers commaundement and did it not was counted obedient but rather hee which said hee would not doe it and yet did it And to what purpose serue either Magistrates or lawes if they bee not obeyed Populus saith Chrysostome non obsequens Principi similis est populo principem non habenti imo etiam deterior c. That people that obeyeth not the Prince is like to them that haue no prince yea and woorsse too And againe hee saith Ne mihi dixeris esse regnum vbi est legum transgressio Neuer say that to be a kingdome where lawes be neglected and broken Regnum amisisse videtur saith a Philosopher qui obedientiam amisit Solitudinis vastitatis Dominus esse videtur Rex ille cuius dicto ciues non obediunt Desinunt esse Principes quando qui parêre debent mandata spernunt He seemeth to me to haue lost his kingdome who hath lost the obedience dew vnto him from his subiects Nay the king seemeth rather to be a Lord of vn inhabited and desert places whose subiects obay not at his command
Then kings leaue of to be Princes when as such as ought to obey them cōtemne their lawes Therefore it is a principal point of obedience to obserue lawes and to doe that which is commaunded But some peraduenture will say must we obey the Prince in all things hee commaundeth Is there no exception What if he commaunde that which is against Gods commaundment The answere is easie and common There is no powre giuen to any man saith Basill either to cōmaund that which God hath forbidden or to forbid that which God hath commaunded therefore if any such cōmaundement happen to be thou must answere with the Apostles in the Acts that it is better to obey God then men But take this with thée also which Hierome noteth vpon this place that this Rule doth not onely belong to that obedience which is required in the Subiect towards the magistrate but in that also which is required in Seruants towards their Maisters in wiues towards their Husbands in Children towards their Parents for neither must the seruaunt obey his maister nor the wife her husband nor children their parents in those things which are contrary to Gods cōmaundements And therefore measure thy obedience towards the Prince and Magistrate by that which thou thy selfe requirest of thy seruant wife or children Certaine it is that thou must obey Magistrates and Lawes in all thinges not contrary to the word of God The second poynte of Obedience is to pray for Magistrates The people of GOD being in captiuitie were commaunded to pray for the long life of the King of Babilon and of his sonne S. Paul exhorteth that aboue all thinges praiers supplications intercessions and giuing of thankes bee made for all men for Kinges and those that are in authori tie Tertulian testifieth that in his time the Christians in all their assemblies prayed for the Emperours and Potentates of this world The people of God were commaunded to pray for Nabuchadonezer a forraine King and a Tyrant S. Paul exhorteth to pray for Kinges and Princes when they were as Augustine not̄eth enemies to the Church of Christ. The Christians in Tertulians time prayed for their Emperours and Magistrates being persecutors and shall not wee praie and exhorte to praie for her Maiestie our naturall Prince mercifull Christian and a constant defendor of the true Religion of the Church of Christ Here then is the Bishop of Rome condemned who is so far from praying for Princes that he curseth them and prayeth against them if they displease him neuer so little Likewise those fantasticall spirits are likewise here reprooued which dissalow and mislike this manner of yerelie celebrating this day to giue God thankes for the great and wonderfull benefits which we enioy thorough his goodnes by the ministerie of her Maiestie whome it pleased him as this day fiue and twentie yeares to place in the Throne of this Kingdome and to praie vnto him for her long life and prosperitie as though wee did it superstitiouslie or dedicated the day vnto her as to some Sainct whereas in deede wee doe but our duetie and that which is most lawfull for vs to doe Mardocheus as wee reade in the booke of Hester without anie expresse commaundement of God ordeyned that the Iewes shoulde yere lie celebrate and keepe holie the foureteenth and fifteenth day of the moneth Ader in remembrance of the deliuering of the Iewes by the ministerie of Hester from the blouddie conspiracie of Hammon And is it not lawfull for vs to celebrate this day and to dedicate it vnto God which by the ministery of Queene Elizabeth hath not onlie deliuered vs from the crueltie and tyranny of the Bishop of Rome but also opened vnto vs the dore of his Gospell and as yet keepeth it open and hath further giuen vnto vs that peace tranquillitie and aboundance of all thinges that of all people in the worlde wee are thought to bee the most happie and as it were an astonishment to our enemies But let vs not regard what they thinke or saie who either maligne and enuie this our felicitie or are pleased with nothing which they themselues do not deuise It is certaine that this our sacrifice of praying thankes-giuing is most acceptable to God and approued of al godlie men and I most hartely beseeche GOD that we may continue this exercise in this manner and vppon this occasion euen to the worlds ende and the Lorde blesse and preserue her Maiestie encrease the number of her frends and conuert or ouerthrowe all her enemies The third poynt wherein obedience consisteth is in fearing and honoring of Magistrates The wise man saith my sonne feare God and honour the Kinge S. Paul likewise willeth that honour be giuen to whom honour is due and feare to whome feare is due Likewise Sainct Peter saith Feare GOD honour the King By feare and honour is comprehended not onely the outward gesture of the bodie reuerence of wordes c but also the inward good will and reuerence of the heart and minde which especiallie is required of all subiects towards their Princes and Magistrates The Kingdome of the Persians contynued verie long and greatlie increased Isocrates saith that the cheife and principall cause thereof was for that the Persians aboue all other nations did most of all feare honour and reuerence their King God graunt that wee may also performe our duety in this poynt as we haue iust cause to doe The fourth and last office of obedience is to helpe and relieue Princes and Magistrates when neede requireth Christ himselfe payed tribute to Caesar and the Apostle commaundeth tribute to be giuen to whome tribute is due Obedience then consisteth in obseruing of lawes praying for the Magistrate fearing and honouring of him and in paying vnto him tribute And thus much of the second part In the third I haue to declare who they be that are disobedient and offend against this commaundement of the Apostle There are three kindes of men giltie of disobedience The Papist the Anabaptist the conceyted and wayward person The Papist restraineth the authoritie of the Magistrate more then is conuenient The Anabaptist taketh it altogeather away The conceyted person obeyeth and disobeyeth at his pleasure The Papist restrayneth the authority of the Magistrate in two respects in the respect of persons in the respect of causes For hee denieth the Magistrate to haue authoritie ouer Ecclesiasticall persons especiallie ouer the Bishoppe of Rome hee denieth him also to haue authoritie in Ecclesiasticall causes but this error is soone confuted For that he hath authoritie ouer Ecclesiastical persons it is manifest Christ himself being an Ecclesiasticall person and the heade of the Church was subiect to Caesar as I haue before declared S. Paule saith Let euery soule submit it selfe to the Superior power be exempteth none and therfore Chrisostome expounding this place sayth Ista imperantur omnibus sacerdotibus Monachis non solúm secularibus c
Magistrate hath authoritie in ecclesiasticall causes in manner and fourme as I haue declared And therefore the Papistes in abridging this authoritie must needs be found guiltie of disobedience But I would to God it consisted herein only it reacheth further for whē they list they altogether take away the authoritie of the Magistrate The Bishops of Rome vsurpe vnto themselues power to place and displace Emperors and kings at their pleasure to deliuer their subiectes from their oath of obedience to mooue them to rebell against them and if that will not serue to suborne some priuilye and secretlye to murther them Pope Zacharie who liued seuen hundred yeares and more after Christ was the first that tooke vpon him that authoritie but diuers afterwards put it in execution Gregorie the seuenth did not onelye excommunicate Henry the fourth and animated his subiectes to revell against him by deliuering of them from their oath of obedience but when that woulde not serue sought also waies and means secretly to murther him by hiring one to let a stone fall frō the top of the church vppon the Emperours head as hee was praying but God preuented that practize by punishing the murtherer and crushing him in peeces with the same stone Paschalis the second continued the same course against the same Emperor and in the end caused his owne Sonne to rebell against him Alexander the third delt in like maner against Friderick the Emperor and betrayed him to the Turke So did Innocentius the fourth with the Emperour in his time and at the length poysoned him It were too long to reherse all examples which might be vsed in this matter doeth not experience teache vs that they contynue their practise euen at this time The Lorde defend her Maiestie from them and confound their deuises against her Certein it is that they are enemies to Princes and guiltie of disobedience The second kinde of men offending against this precept of the Apostle are the Anabaptists who thinke it not lawfull for Christians eyther to bee Magistrates or to obey Magistrates grounding themselues vpon that which the Apostle writeth in the fift to the Galathians Stand in the libertie wherin Christ hath made you free c and such like places forgetting that which followeth in the same Chapter Take heed you make not your libertie an occasion to the flesh whereby it appeareth that Christian libertie is not of the flesh but of the spirit not of the bodie but of the minde not of freedome from being subiect to men but from subiection to sinne and to death Lex spiritus vitae saith the Apostle liberum me reddidit a iure peccati mortis The lawe of the spirit of life through Iesus Christ hath made me free from the lawe of sin and death Rom. 8. 2. Christ himselfe obeyed the Ciuill Magistrate Peter and Paul commaund Christian Seruants Children Wiues and Subiects to obey their Maisters Parentes Husbandes and Magistrates The Gospel doeth not destroy common-welthes but establisheth them And Christian religion taketh from no man that which is due vnto him Therefore the opinion of the Anabaptists is of it selfe absurd and needeth no confutation The third kinde is of those that are conceited and wayward who onely obey when they list wherein they list and so long as they list men delighted with singularitie whome nothing can please but that which themselues doe inuent Of whome the Apostle S. Peter speaketh when he saith Dominationem contemnunt audaces praefracti qui gloria praecellentes non verentur maledictis incessere They dispise authoritie they are presumptuous and stande in their owne conceit which feare not to speake euill of them that excell in worship They contemine Lordship and Superioritie He saith not that they condemne Lordship and Superiority but that they contemne it being bold wilfull and froward which are not afraide to speake euill of those that are in authoritie The Apostle Iude in like manner writeth of them in his Epistle S. Paul giueth vnto them these titles Louers of themselues disdainefull proude cursed speakers disobedient vnthankfull calūniators fierce rashe heddie hauing a forme of godlines but denying the force thereof they creepe into houses liuing at other mens tables speciallie into womens houses loaden with sinne alwaies learning neuer stayed in any opinion S. Augustine also speaketh of these kinde of men when he saith Non iam vt vetus prouerbium fertur quod volumus sanctum est sed etiam quando volumus quà m diu volumus Not now as the old Prouerb is is that holy which we fancie to be holy but the same also when wee fancie and so long as we fancie For nothing is holie but that which they wil haue to be holie and that when they will haue it holie and as long as they will haue it holie and not otherwise I my selfe doe knowe and am able to proue that some things are now holie in their iudgement which before they compted vnholy and likewise something now to be vnholie which heretofore they haue set downe to be holie But these are holie ones and may not bee touched Therefore I will cease to speake anie more of their persons and come to the qualities and notes whereby they and al other disobedient persons may be discerned and knowen It followeth in the Apostle admonish them that they speake euill of no man that they bee not contentious And the Apostle Iude speaking of disobedient persons saith they are murmurers and quarrilous wherby I gather that there are two notes by the which disobedient persons may bee knowne Euill and slaunderous speaking and contention else the Apostle woulde not haue giuen Titus speciall charge to warne disobedient persons of these two crimes Well then those that are disobedient may bee knowne by their euill speaking of Magistrates and by contending against orders and lawes Touching the first the nature of man it selfe is prone and bent to speake euill of two kindes of persons principallie of those which haue gouernement in the Church as of Bishops Preachers c. And of those which haue gouernement in the common wealth as of Princes and Magistrates the deuill also prouoking thereunto For by speaking euill of the one the Religion that they professe and preache is slaundered the good successe of the Gospell hindred and by speaking euill of the other contempt of superiours is wrought in the harts of the subiects whervpon springeth all disobedience That Bishoppes and preachers and such as haue gouernment in the church haue bene alwaies subiect to the slaunderous tongues of disobedient persons it appeareth by the example of Christ him selfe who though he neuer offended eyther in life or doctrine yet could hee not auoide the malitiousnes of the tongue They called him Samaritane they sayd he had a deuill they accused him for keeping company with Publicans and sinners Therefore in purging of himselfe he faith not which of you accuseth me of sinne but which of you can conuince
to fall into heresie Therefore horrible is the crime of contention and yet is it oftentimes coloured and cloaked by the name and title of religion of zeale and of perfection So hath it bin in times past and so is it at this day Irenaeus speaking of contentious persons writeth thus Propter modicas quaslibet causas magnum gloriosum corpus Chr. conscindunt diuidunt quantuÌ„ in ipsis est interficiunt pacem loquentes bellum operantes verè liquantes culicem camelum transglutientes For meane matters and euery trifle they diuide and teare in peeces yea and as much as in them lies they kill too the great glorious body of Christ They talke of peace practise war Euen such they are as straine at a gnat and swallow vp a cammell Nazianzen like wise speaking of the same persons saith thus Spirituales isti fastuosi iudicantes singulos condemnantes pro nihilo omnia ducentes si ita libuerit abcedunt communionem nostram velut impiam recusantes These spirituall proud men iudging condemning al but themselues and accounting of euerie thing too too lightlye when they are so disposed with-drawe themselues from our companye and refuse it as vngodly and wicked And againe Qui ingentes rixas mouent ex rebus vel sermonibus paruis veletiam non diuinis sed humanis motibus incitati sibi quà m plurimos asciscunt insaniae suae socios dum contentioni atque insolentiae suae magnificum venerabile omnibus fidei nomen imponunt faedissimae inteÌ„tionis suae causam honest issimi huius vocabuli specie colorantes Such as be occasioners of great braules by reasoÌ„ of some things or words of smal moment or els moued therevnto not by godlye but worldlye motions they drawe vnto themselues companioÌ„s to their madnes while they ascribe to their contention and pride the excellent and reuerend name of fayth thereby shadoing the cause of their beastlie purpose with the visor of this holie and most good name And againe Nos inuicem impugnamus dum videmur nobis nimis Catholici nimis fideles zelâ— Dei excitari sed non sicut expedit lex certaminum continet We gainesay and crosse one another whilest we seeme to our selues too Catholike and too faithfull and to bee stirred vp by the zeale of God but wee doe not as it is behoofefull neither as the lawe and order of contention doth allow Hierome likewise speaking of the same persons saith thus Aurem populi mulcent quicquid dixerint legem Dei putant They curry fauour with the people and therfore what they say is thought of them to be the word of God To bee short Chrisostome saith that those which deuide the church least they shold seeme to do it for contentions sake glorie that they teach more perfect things and that they are wiser then others Whether these sayings of the ancient Fathers may aptly hee applied to those that make contention in the Churche at this day or no I referre it to the iudgement of such as be indifferent Howsoeuer it is contention is the plague pestilence of the Church and of the Common-wealth likewise Euery kingdom diuided in it selfe commeth to decaye and euery house diuided in it selfe will be made desolate as Christ saith Nazianzen compareth the Church troubled with contention to a ship vpon the Sea tossed with waues and winds and in daunger of enemies where in the Marriners disagree amongst theÌ„selues and will not followe the aduise and commaundements of their maister and Gouernour The same Nazianzen compareth contentious persons to madde men who oftentimes set their owne houses on fire thinking them to bee other mens and smite their owne Parents supposing them to be their enemies Basill likeneth the Church rent with contention to the Citie Ierusalem when it was besiedged by Titus and Vespasianus for it had enemies without and it was diuided within and therefore the end was destruction And is not this our state at this time Are we not compassed about with enemies abroad do we not contend amongst ourselues within c wel then let vs at the length leaue of contending liue in peace one with another The wise maÌ„ saith Honor est homini qui seperat se contentionibus It is an honour to a man to seperate himselfe from contentions It is no honor for any man to maintaine contentions Peace is the thing y t Christ commaunded to his Disciples Haue Salt in you haue peace one with another Christ ioyneth salt and peace together Sal sine pace saith an auncient Father non est virtutis donum sed damnationis argumentum Salt without peace is not the gift of vertue but an argument of condemnation Peace and loue is the liuerie that Christe giueth vnto his Seruants Heereby shall all men knowe saith hee that yée are my Disciples if yée loue one another It is the legacie hee bequeathed vnto them in his last will and Testament My peace I giue vnto you My peace I giue vnto you My peace I leaue vnto you Double peace peace of conscience and peace amongst your selues The Anabaptists were woont to alledge for the maintenance of their contentions that saying of Christe I came not to send peace into the worlde but the sword wherevnto they haue beene long since annswered the meaning of Christ there to bee that he came to diuide the faithfull from Infidels and not to diuide the faithfull amongst themselues S. Paul dooth earnestly exhorte to this vnitie and peace If there bee any exhortation in Christe saith hee if there bee anye comfort of loue if there bee any communion of the spirit if there be any pittie or compassion fulfill my ioye that yée thinke one thing that yée loue one another that yée agrée amongst your selues that nothing be done by contention or vaine glorie but thorough modestie of minde let one thinke another to excell him And in the Epistle to the Hebrewes Let vs consider one another to prouoke vnto loue and good workes not leauing our mutuall societie as the manner of some is but let vs exhort one another and so much the rather because the daye is at hande and the Apostle in this place commaundeth Titus to admonish them that they bee not contentious I would to God these exhortations of Christ and of his Apostles could any thing mooue vs. c FINIS 2. Rom. 13. Cap. 13. 1. Pet. 2. Ad Titú 3. 2. Daniel 4. 14. Pro. 8. 15. 16. Psal. 75. Matt. 4. Pro. 28. August 3. Rom. 13. 1. Pet. 2. 1. Tim. 2. Nazian 4. Deu. 17. and 21 Iosu. 1. Rom. 13. Gala. 5. Actes 4. 5 2 Baruc. 1. 1 Tim. 2. 3 Pro. 24. Rom 13. 1. Pet. 2. 4 Rom. 13. 3 2. 3 1. Pet 2. 2. Tim. â—â— Iohn â— Ex. 22. 27. Eccles. 10. Num. 12. Psalm â—0 Pro. 24. 1. Cor. 6. 2. 1. Corin. 3. Gala. 5. Iam. 3. 11 Cor. II. Li. de â—nit ecclesia In. psalm 75. In cap. 4. ad Ephe. Lib. 4. cap. 62. Prou. 20. Philip. 2.