blow the thought onely of murder is in thine heart and thou art counted a murderer before him who asketh especially the heart Ille viuit tu occidisti he is aliue and yet thou hast killed him quantum ad te attinet occidisti quem odisti to thy power hast thou slaine him whom thou hatest And therfore are these two hatred and murder coupled together as yoke-fellowes in that long teame of beastly workes of the flesh which draw men to perdition Rom. 1. 29. Gal. 5. 21. And as the father and the son deuill and euill differ but a letter so the mother and the daughter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are no more nor so much distinct in deed when she like concupiscence hath conceiued and bringeth forth sinne in the act but both are counted murder before God and according to the p Ezek. 16. 44. prouerb As is the mother so is the daughter For as q Lib. â— nat hist cap. 23 Plinie noteth of the Adders that coniuga vagantur nec nisi cum compare vita est they go by twoes and liue together by couples in such mutuall companionship that when the one is killed the other burning with reuenge pursueth her fellowes foe and by a certaine knowledge infesteth him alone in any prease of people Euen so saith Austine the concupiscible and irascible faculties and it is more true of hatred and murder like two Adders they go coupled together in such a linke of loue that when enuy is wounded with griefe of the mind murder steps vp in anger from the heart and reuengeth her quarrel and so makes enuie guiltie and accessary to murder when she is the principall Wherefore let vs not breed that viper in our breasts which will eate through our tender bowels of mercie kindnes long-sufferance and forgiuenesse Let vs not carry that fire in our bosome which will set vs on fire of hell Let vs rub off that rust which consumeth as a canker Let vs pull out that stone out of our hearts which rotteth the fruite of the spirit Let vs not suffer that worme to lie at the roote of our hearts which gnaweth and withereth the righteous plant but rather cherish the worme of remorse in our conscience whose gnawing makes the red tree white and our scarlet sinne white as wooll And that rather considering the season let vs do it the season I say that it is now time we should arise from sleeping in malice and letting so oft the Sunne set on our wrath For now is our saluation nearer then when we beleeued it Magni solit dies celebramus r August 〈◊〉 supracitat saith Austine preaching this day of this duty of forgiuing Now we keepe the festiuall of the great Sunne and Sonne of God the birth day of our Sauiour and great Sunday of the Sonne of righteousnesse Let vs now then in this Sunne-shine of grace cast off and hang foorth that our cloake of maliciousnesse 1. Pet. 2. 16. that the moth of malice may perish when it feeleth the Sunne And let not the Sunne which riseth on the good and euill go downe vpon thy wrath lest the Sun of righteousnesse saith Austine who riseth to the iust alone set to thy soule and going downe vpon thy wrath leaue thee in tenebris interioribus eijciendum in tenebras exteriores in the internall darknesse of the mind to be cast into that externall and eternall darknesse of both bodie and soule at the day of wrath And if that terror cannot shake loue from thy heart toward thy foes yet shold the good that cometh from these euill ones the light that shineth out of this darknesse and the heate that commeth from this burning fire in selfe-loue and pitie of thy selfe induce thee to loue them For whether indeed they haue power corporally to afflict they exercise thy patience or onely by strange opinions oppugne thee they exercise thy wisedome as Å¿ Lib. 8. de 〈◊〉 Dei cap. 51. Austine speakes of the enemies of the Church in generall And in that thou louest them they exercise thy beneficence in giuing and in forgiuing thy beneuolence For as he t Quid. lib. 2. de Trist said of him whom he had offended Si non peccassem quid tu concedere posses Materiam veniae sors tibi nostra dedit So art thou to loue them because in doing wrong they haue giueÌ„ thee matter of remitting yea as u Lib. 8. Ethie cap. 1. Aristotle truly said that as friends were needfull to our earthly blessednes as namely both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for custodie of our goods to ayde vs against theeues or robbers and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the vse of our bountifulnesse and liberalitie so are foes as truly necessarie to our heauenly happinesse both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keepe vs as the Psalmist speakes from the great offence and deterre vs like those thornes Hos 2. from the paths of impietie and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the vse also and trafficke of our loue of whose bellies as one speaketh we may make bagges as we are commanded Luk. 12. 33. to lay vp treasure in heauen where neither theeues breake through nor steale For touching this custodie as x Lib. 5. Hexa cap. 8. Ambrose reports of the Oister that while she is tossed by the Crabbe in the waues of the sea she so claspeth her shell from her foe that then she is least in daunger of deuouring but when without feare of her foe she layeth open her selfe to the Sunne on the shore then comes the Crab and putting a stone betweene the lippes of her shell thrusts in safely the cleyes and pickes out her fish Euen so while we are tossed to and fro like those faithfull ones Heb. 10. 33. by crabbed men and regredient back-sliders they make vs in their storme pull our cloake and roabe of righteousnesse neare vnto vs and walke warily to them that are without lest like Cham seeing our nakednesse they sport at our priuie faultes And if we be not in perils of these waters or with y 2. Cor. 11 26. Paul in perils among false brethren if without feare of a foe and suspitioÌ„ of the Crab we theÌ„ lay open our nakednesse in the Sun-shine of friendship and prosperity and giue occasion to the aduersaries to speake euill and feed on our inward corruption who keepe themselues close and marke our steps when they lay waite for our soule And such Crabs that tossed Dauid made him claspe his shell and shut vp the doore of his lips lest he should offend in his toung while the vngodly his foes were in his sight Psal 39. 1. When some about Scipio with no small ioy auouched that the common-wealth of Rome was now in safest state sith they had vanquished the Carthaginians and conquered the inhabitants of Pontus No z Plut. lib. de cap. ex iâ—imic vâ—lit said wise Scipio we are now in greater danger then
not alway before me m 9. I will take no bullocke out of thine house nor he-goates out of thy folds n 10. For all the beasts of the forrest are mine and so are the cattle vpon a thousand hils o 11. I know all the foules vpon the mountaines and the wild beasts are all mine p 12. If I were hungrie I would not tell thee for the world is mine and all that is therein q 13. Thinkest thou that I will eate buls flesh or drinke the bloud of goates No no r 14. offer praise rather vnto thy God and pay thy voweâ— vnto the most high For as he is not a God of the dead letter but rather of the quickening spirit so he reiects this shadow till the substance doth come Almightie God in the first of Esay forgot his owne people to be the children of Iaakob because they forgot this oblation of loue to be the sacrifice of a God Heare the word of the Lord ye Princes of Sodome saith Å¿ Esa 1. 10. he hearken to the law of God ô people of Gomorrhe and asketh them in iealousie as hot aâ— fire t Vers 11. What haue I to do with the multitude of your sacrifices saith the Lord I am full of your burnt offerings of rammes and the fat of fed beasts I desire not the bloud of bullockes nor oâ— lambes nor of goates 12. When ye come to appeare before me who required this at your hands to tread in my courts x 13. Bring no more oblations in vaine incense is an abhomination vnto me I cannot suffer your new Moones nor sabboths nor solemne dayes it is iniquitie nor your solemne assemblies y 14. My soule hateth your new Moones and your appointed feasts they are a burden vnto me I am wearie to â—eare them z 15. And wheâ— ye shall stretch out your hands I will hide mine eyes from you and though ye make many prayers I will not heare for youâ— hands are full of bloud This was the hearbe and roote of bitternesse that put death in the pot this was the dead flie that putrified their oyntment and made their sweet odours and incense to stink Thus loathed he the fat of their fed beasts when their heart was as fat as brawn Thus spued he out the bloud of their bullockes when their hands were full of bloud Thus refused he the flesh of their lambes when vnder this sheepes clothing they were rauening wolues Thus checked he their treading in his courts when entring into his house they looked not to their feete but gaue the sacrifice of fooles Thus abhorred he their new Moones when the old man of malice was not chaunged nor the new man of charitie put on Thus hated he their appointed feasts when they were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feasts of loue Thus their sweet perfumes stinked in the nostrels of the most high and their incense incensed his wrath when their hands were full of bloud And as he began that Prophesie of Esai in this first so in the a Esa 66. 3. last Chapter with the same tune he ends it He that killeth a bullocke is abhominable as if he slue a man he that sacrificeth a sheepe regarded as if he cuts off a dogs necke he that offereth an oblation approued as if he offered swines bloud He that remembreth incense is accepted as if he blessed an idoll when his hart or as hands are full of bloud For he desired mercie more then sacrifice and this knowledge of God more then burnt offerings Hos 6. 6. Thus he that is rather a God of the quickening spirit then of the dead letter requireth more the quickening spirit of loue then the dead carcase of any sacrifice whatsoeuer I hate and abhorre your feast dayes saith b Amos 5. 2â— the Lord and I will not smell in your solemne assemblies c vers 22. Though ye offer me burnt offerings and meat offerings I will not accept them neither will I regard the peace offerings of your fat beasts d 23. Take thou away from me the multitude of thy songs for I will not heare the melodie of thy vials till e 24. iudgement runne downe as waters and righteousnesse as a mightie riuer Wherewithall then shall I come before the Lord saith his Prophet in the person of the people and bow my selfe before the high God Shall I come before him with burnt offerings and with calues of a yeare old will the Lord be pleased with thousands of rammes or with ten thousand riuers of oyle shall I giue my first borne for my transgression and the fruite of my bodie for the sinne of my soule No no he hath shewed thee ô man what indeed is good and what the Lord requireth rather of thee surely to do iustly and to loue mercie and to humble thy selfe to walke with thy God Mich. 6. 8. This shal please the Lord better saith Dauid then a bullocke that hath hornes and hoofes Psal 69. 31. And to loue God with all thy heart and thy neighbour as thy selfe is more then all burnt offerings and sacrifices saith Dauids sonne and Lord Mark 12. 33. Therefore would f Gen. 4. 4. Heb. 11. 4. Abel be in charitie with Cain before he offered therefore would g Gen. 33. 3. 4. 20. Iaakob be reconciled to Esau before he sacrificed therefore would h Psal 26 6. Dauid wash his hands in innocencie before he went to the altar therefore would i Act. 10. 11. Peter be in charitie with the Gentils before he preached therefore would k Rom. 10. 1. Paul be in charitie with the Iewes before he prayed For l 1. Cor. 13 3. almes without loue it is not accepted m Mat. 7. 22. Prophesie without loue it is not respected knowledge without loue it is not approued miracles without loue they are not regarded burning martyrdome without loue it is as if it freezed prayer without loue it is reiected Esa 1. 15. yea it is abhominable Prou. 28. 9. nay no lesse then abhomination it selfe to the Lord Prou. 15. 8. And it is impious that a wicked man in thought or deed shall come to pray as the vaine n Hesiâ—d lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. ex Plat. Cicer. lib. 2. de legib heathen could obserue This loue then is the fire which purified Abels offering for want whereof putrified Cains oblation this is it which so iudged between the cleane and vncleane that wheâ— two were sacrificing at the altar the one was receiued and the other refused This is the sweet incense which perfumeth our sacrifice of praise and praying and setteth them foorth as the incense and the lifting vp of our hands as an euening sacrifice This is the ointment boxe of Spikenard which sweetneth the calues of our lips and maketh them better then a bullocke that hath hornes and hoofes This is the salt which like that in the o
of the house of Saul on whom I may shew the mercie of God the mercie of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth bountifulnesse and largesse not ordinarie but proceeding from most ardent affection as q Pet. Marâ—yr in hunc 〈◊〉 Martyr well obserueth And when Mephibosheth Sauls nephew was brought vnto him he said vnto him Feare not for I will surely shew thee kindnesse and will restore thee all the lands of Saul thy Father and thou shalt eate bread at my table continually and this beneficence to his enemies nephew presently he performed Indeed he well called it the mercie of God for he is kind to the vnkind and mercifull to the mercilesse man And thus with Dauid if our enemie hunger should we feed him and if he thirst giue him drink at our table though he feede and drinke vs with bread and water of affliction and like Dauids enemies giue vs gall in our meate and in our thirst giue vs vineger to drinke Psal 69. 21. Our loue must be miscricordia Dei the largesse of God who maketh his sunne rise on his enemies and with Dauid a man after Gods owne heart must we cause our sunne to shine on our foes and freely giue them dimidium spherae solem simul canis iram the halfe circuit with the sunne and anger of the dogge that is cor the heart and not like angry Doeg cause one sunne to rise on our friend Saul and our canis iram and bile on our foe Dauid nor affoord him a c of our beneficence and bountie This is not the mercy of God but of Publicans and sinners who loue lend and do good to their friends to receiue the like againe Luk. 6. This is loue bought and sold and mercenarie mercie which hath then verily receiued all its reward But now alas euery man saith like him in the 2. of Sam. 10. 2. I will shew kindnes to him who hath shewed me kindnesse before or as r Xenoph. lib. 2. de fact dict Sâ—cr Chaerephon answered Socrates I know how to vse my brother benefacienti benefacere to do one good turne for another but he that will wrong me in deed I neither can nor will do him good Thus our will cannot and our can hath no will nor water in it to giue him drinke if he thirst Like him in the Å¿ Plaut Auâ—â— Comedie in one hand we bring bread for our friend and in the other a stone for our foe in the one an egge for our louers and in the other a serpent for our loathers in the one a fish for our fauorites and in the other a scorpion for our scorners Which partiall affection if it onely were found in the taile and dregs of the people which like Moab are setled vpon their lees it were lesse lamentable but alas it is seene in the auncient and honorable man who is the head and like t I had lib. 24. Homers Iupiter hath two tunnes standing in the entrance of his pallace out of one setting abroach his fauours to his friends and out of the other his vials of wrath to his foes and giues them a drinke of deadly wine Yea which is most lamentable Balaam hath a blessing for his friends Come ye blessed and a curse for his foes Go ye cursed and to these when he stands on mount Gerizim dealeth abroad his blessings and to those on mount Ebal scattereth his cursings Wheras our tongue should blesse and our hand deale a blessing where the Lord hath euen cursed and do Gal. 5. good to all though specially to the houshold of faith to the one in God and to the other for Gods sake and say like our x Mat. 20. 13. heauenly Father who doth good to friend and foe Friend I do thee no wrong I will giue to this other as much as to thee Let no man say vnto me saith y Homil. de Dauid Saul Chrysostome I haue a wicked an vngodly a desperate and an incorrigible enemie whatsoeuer thou shalt say yet is he not worse then was Saul who once and againe nay being often preserued by Dauid whose life a thousand wayes he sought yet for all so many benefites perseuered in his malice What therefore hast thou to accuse thy foe of that he hath taken part of thy land that he hath wronged thee in thy grounds that he hath transgressed the bounds of his house that he hath wiled away thy seruants that he hath offered thee violence that he hath detained thy goods vnlawfully that he hath beggered thee but yet he hath not taken away thy life which Saul did attempt But and if he hath laboured to take away thy life peraduenture he durst it but once not twice not often as Saul did indeuor But if this once or twice or thrice or often he assayed yet not rewarded of thee with so many good turnes as Saul was of Dauid yet not preserued and his life saued when once again he had falne into thy hands And if thou hast done all this to thine enemie yet Dauid excelleth thee that he vnder the law performed this thou vnder the Gospell of peace God spake to him and commaunded this but by his Prophets to thee hath he enioyned it by his onely Sonne Heb. 1. He came as it were but to mount Sinai to burning fire to blacknesse and darknesse to serue in the oldnesse of the letter but thou art come to mount Sion and to Iesus the Mediator of a better testament stablished on better promises to serue in the newnesse of the spirit Heb. 12. He was but a son of Agar the bondwoman I meane the law which ingendred vnto bondage but thou art a sonne of the freewoman Sara the Gospell which is free that libertie wherwith Christ hath made vs free Gal. 4. He was directed but with the law a 2. Pet 1. 19. light shining in a darke place and had but a a Psal 119. lanterne for his feet to be a light to his paths but thou art led by that day-starre the Gospell which like the Wisemens starre goeth before thee to Christ yea thou art directed by the Sun of righteousnes himselfe who saith to the Follow my steppes and loue thine enemies as I haue loued thee O if Dauid saith that Father had heard Christs precept Do good to your enemies Mat. 5. or the Lords prayer Forgiue men their trespasses as your Father shall forgiue yours Mat. 6. or the iudgement of the mercilesse debter that would not forgiue his fellow-seruant an hundred pence when his master had forgiueÌ„ him ten thousand talents Mat. 18. or Christ giuing his life for his enemies Mat. 20. or his innumerable sermons of louing and helping our foes Luk. 6. how great would his loue haue bene with these who without them did so recompence his arch-enemie Saul and reward his posteritie Here is an example for vs to follow euen the Publicanes and sinners do good to those who do good to them
we were before because we haue left vs no enemies to stand in awe of and feare So true was that saying of a Ibid. Antisthenes That a man rather needes deadly foes to deterre him from notorious faults then honest friends to admonish him to vertue So truly replyed b Plut. libel de multâ— amic Chilo one of the seuen Wise men of Greece to one boasting that he had not a foe Then saith he thou hast not a friend And therfore as Plutarch wrote a booke titled De capienda ex inimiâ—is vtilitate Of the good that comes by our enemies and proued the title good so made c T 〈…〉 Chrysostome a whole sermon intitled Diligamus etiam nos persequentes Let vs loue euen our greatest enemies Seeing as his brethrens great enmitie and dishonour brought Ioseph greatest amitie and honour or as Telephus receiued cure from the rust of that speare wherewith Achilles wounded him or as he that meant to smite Iason to death opened but his dangerous impostume to his health so an enemies tongue which is as sharpe as a speare or a sword doth but cure while it cutteth and heale while it lanceth and letteth vs bloud in the swelling veine of some vanitie that we may confesse like him vna eadémque manus vulnus opcmque tulit The same hand that killeth maketh aliue that bringeth downe raiseth vp that maketh poore maketh rich that bringeth low exalteth and professe with Zachary in another sense Luk. 1. 71. that we receiue as the originall reades it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 health from our enemies and good from the hands of all them that hate vs. Which hearty loue of our foes and dismission of displeasure seeing it consisteth in the remission of their faults and the giuing ouer of anger in the forgiuing of their wrongs our Sauior from the parable of the mercilesse debter straitly chargeth each one to forgiue from our hearts their trespasses seuenty times seuen times vnto our brethren and that vnder this condition If mine heauenly Father shall forgiue you your sinnes Mat. 18. 35. Wherein Hearty loue and reconcilâ—ment consisteth in forgiuing whether we respect the condonation not forbeare but forgiue or the remitters not some but each one or the maner not from the teeth but our hearts or the matter not thoughts or words alone but all their trespasses or the times when not vnto seuen times alone but vnto seuenty times seuen times or lastly the partie to be pardoned who is our brother this key of knowledge should so vnlocke our sealed-vp affection and set open our hearts that as the Corinths had in d 2. Cor. ◠〈◊〉 Pauls our brethren should haue a large roome in our hearts And first touching this act of 1. CondonatioÌ„ Forgiue heartie loue in remitting we must if our brother offend vs forgiue him commaundeth Christ our Sauiour Luk. 17. 3. 4. If he offend vs I say for if man trespasse against man it may be pardoned or iudged saith old Ely but if a man trespasse against the Lord who will pleade for him 1. Sam. 2. 25. k Ioh. who can forgiue sinnes but God alone Neuerthelesse if he offend thee dimittendâ— habes potestatem imò necessitatem Thou maist yea must as l Lib. 3. in Mat. 18. 15. Ierome speaketh forgiue For marke who said forgiue and to whom he said it saith Saint m Serm. 3 1. dâ— verb. Apost Austine truth to his scholers the chiefe pastour to his sheepe the king to his souldiers the Lord to his seruants Christ to his Apostles God to man Height to wormes creeping below on the earth who hath voluntarily bound himselfe with an obligation to forgiue vs if we keepe the condition to forgiue our brethren Mat. 6. 14. Neither is it negligently to be passed ouer n Lib 2. cap. 18. dâ— serm Dom. in 〈◊〉 saith that Father that of all those petitions which he taught vs to pray withall this onely of forgiuing he chiefly commends vnto vs which because it is of greatest weight and importance as Pharao his dreame was doubled it is ingeminated twise together vnto vs Mat. 6. 15. For in no other petition we so pray as to bargaine and indent with God but in this alone Forgiue vs as we forgiue others In which couenant if we lye and forgiue not our brother totius orationis nullus erit fructus all the other petitions are made in vaine and fruitlesse is the rest of the Lords prayer seeing our sins are not forgiuen vnlesse we forgiue In this o August hom 40. de frat charit alone we make an indenture with God and subscribe the condition with this prouiso As we giue for them that trespasse against vs. Which p Idem Euchir ad L 〈…〉 cap. 73. if we performe without all doubt verba sponsionis huius implentur we keepe the condition of this obligation which is such If ye forgiue men their trespasses As if he had said q Ibid. serm 31. dâ— verb. Apost Thou man hast a debter euen thy brother who hath offended thee and I haue another debter euen thy selfe who hast grieuously offended me that which thou doest to thine will I do to mine for so thou in thy prayer desirest me If thou forgiuest I do forgiue if thou retainest I retaine against thee or rather thou against thy selfe r Idem serm â—â—2 de Temp. Forgiue therefore ne dum fratri negaâ— misericordiam tibi claudas patris indulgentiam lest whilst thou denyest mercie and shuttest vp thy hart froÌ„ thy brother thou shut the gate of mercy with thy father For there shall be iudgement and that mercilesse too to him that sheweth no mercie Iam. 2. 13. And indeed deare Christian Å¿ with what face canst thou say the Lords prayer with what conscience canst thou aske the maker of heauen and earth forgiuenesse of then thousand talents when thou doest and hast not nor wilt forgiue thy fellow seruant an hundred pence thou I say a worme crawling twixt heauen and earth t Take heede lest thou heare of that iust Iudge Phisition heale thy selfe thou perswadest me to mercie which thou thy selfe wilt not impart to thy brother thou intreatest me to haue patience when thou wilt not heare thy brother intreating for his debt thou intreatest me to blot out all my hand writing against thee and yet thou suest thy brothers bill of offence 〈◊〉 debitor est in carcere tu in Oratorio thy debter is in prison and thou in the Church to aske forgiuenesse thy prayer shall there be heard I will forgiue thee as thou forgiuest him that trespasseth against thee O foolish man tibi contradicis in oratione thou prayest against thy selfe saith u Serm 2 de 〈◊〉 〈◊〉 â—râ—m Austine Lord forgiue me my trespasses as I euen as I forgiue them that trespasse against me but Lord thou knowest I forgiue not them that trespasse against me therefore O Lord forgiue not me Non
of diuision God defend that Bethmarraboth the house of bitternesse wiped out should become Behoram the house of anger and wrath God defend that Hierusalem the vision of peace which in Dauids gouernment was like a citie at vnitie in it selfe Psal 122. should in Lysias the chiefe captaines time be like Ierusalem all on an vprore Act. 21. God forbid that the head should reioyce to see the members bite and deuoure one another or nourish drones in the hiue which work not at al but are busie-bodies For howsoeuer skilful Bee-keepers and cunning hiue-heards iudge that swarme to be best fruitfull in making honie apud quod strepitus susurrus frequens tumultusque plurimum est which buzzeth most and makes the greatest stirre and tumult as l Loco citaâ— Aristotle noteth yet that regent cui Deus ciuilis examinis curam imposuit who hath gouernment of the ciuill hiue saith m Reip. gâ—rend praecept Plutarch must iudge them to make then most honie when they are most peaceable and quiet and thinke that when they are busie-bodies they worke not at all For where strife and enuying is there are all manner of euill workes Iam. 3. 16. Let me end this point with the n Rom. 16. 17. Apostles exhortation Now I beseech you brethren marke them diligently which cause diuision and offences contrarie to the doctrine which ye haue receiued and auoid them for they that are such serue not the Lord Iesus but their owne bellies and with faire speech and flattering deceiue the hearts of the simple o Phil. 2. 1. 2 3. 4. And if there be any consolation in Christ if any comfort of loue if any fellowship of the spirit if any bowels of compassion and mercie fulfill my ioy my ioy yea your heauenly Fathers ioy the Church your mothers ioy on earth mens ioy the Angels ioy and the diuels griefe and sorrow that ye be like minded hauing the same loue being of one accord and of one iudgement that nothing be done through contention or vainglorie but that in meeknesse of mind euery man esteeme other better then himselfe Looke not euery man on his owne things but euery man also on the things of other and the God that maketh p Psal 68. men to be of one mind in an house giue you that ye be like minded q 2. Cor. 13. 11 Be of one mind liue in peace ciuilly with your brethren and the God of peace and loue shall be with you But be it that naturall brethren of one Adam and Eue breake 3 To thy spirituall brother the linkes of consanguinitie and ciuill brethren of one head and common weale dissolue the bands of brotherhood in ciuill societie yet seeing saith r Lib. de discip Christ cap. 1. Austine as Christians we haue all one father which is God one mother the Church whereby we are brethren in the spirit let vs keepe the vnitie of the spirit in the bond of peace For seeing almightie God our Å¿ Mat. 23. 9. heauenly father hath t 1. Pet. 1. 2 3. begot vs by the immortall seed of his word in the u Esa 46. 3. wombe of his x Cant. 4. 9. 10. Hos 2 19 spouse the Church which is the y Gal. 4. 26. Esa 54. 1. 13. mother of vs all all ye Christians are brethren saith Christ our elder z Rom. 8. 29. brother Mat. 23. 8. Which spirituall fraternitie so the a 1. Pet. â— 9. Apostle cals it as it is more holy then carnall brotherhood for sanctior est copula cordium quà m corporum saith b Tom. 1. lib. de mod beâ— viâ— ser 5. de châ—râ—â— Bernard so should it be nearer linked in loue seeing coniunctiores sunt qui animis quà m qui corporibus coniunguntur nearer are they of kinne which are allyed in the spirit then they who are but of linage in the flesh as c Lib. 6 diuin instit cap. 10. Lactantius obserueth Whereupon as for that the son of the Virgine Mary counted his mother more blessed for carying him in her heart by grace then in her wombe by nature Luk. 11. 28. so for this our elder brother Christ preferred his spiritual brethren to his mother and brethren in the flesh Mat. 12. 49. Which mysticall bodie of the Church sith Christ hath knit together by ioynts and bands proceeding from him Col. 2. 19. as the head doth our naturall bodie by arteries and sinewes deriued froÌ„ it therfore sheweth the Apostle to vs seuen of these bands and nerues of loue Ephes 4. 4. First we are one bodie whose members must needs be knit together secondly we haue all one spirit whereby we are vnited together thirdly one hope of our vocation for which as hopefull coheires we should reioyce together fourthly one Lord whom as fellow-seruants peaceably we serue together fiftly one faith which we maintaine together sixtly one baptisme in which we promised against his foes to fight together and seuenthly one God and Father of all who will haue his children to be and reioyceth to see them in vnitie together Which bonds of peace common to vs all shold linke vs in loue as those primitiue Christians were one heart and one soule when they had all things common Act. 2. 4. For seeing amitie and loue springeth from likenesse and equalitie as d Lib. 8. Ethic. cap. 8. Aristotle e Lib de amicit Tully and f Lib. de multit amicorum Plutarch teach this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this though earthly onenesse and identitie wrought euen with heathen men so much that old Hegio in the g Terent. Adel. act 3. sâ—en 5. Comedie from this could resolue neuer to breake friendship Cognatus mihi erat vnâ à pueris paruoli Sumus educati vnâ semper militiae domi Fuimus paupertatem vnâ pertulimus grauem Animam relinquam potiùs quà m deseram We were borne together we were brought vp together at home and abroad we alwaies were together we suffered want both together nothing but death shall diuorce vs. h Val. Max. li. 1. cap. de â—iraâ— Philostratus and Hippoclides because they were borne in one day had one schoolemaister and lesson of Philosophie and one decrepit age they had one mind and one affection and one purse their loue continued to the last houre of their death and dyed both together What knit Tully and Scipio so together that they were of one heart and one soule in two bodies but this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and likenesse as himselfe i Lib. de amicit confesseth whereby they both liued in one house fed at one table learned one knowledge fought in one warre trauelled in one peregrination and conuersed in one rustication and countrie life Such vnitie of minds this onenesse of manners bred in these men that he professeth himselfe he neuer offended him in any thing to his knowledge and confesseth of his friend that he neuer heard any thing from his
waters faith Salomon therefore or euer the contention be medled with leaue off Prou. 17. 14. I speake it to perswade thee to stand pausing at this riuer Rubicon with x Suet. in vita Cas 〈◊〉 31. â— Câ—sar before thou plunge thy self in this water of Marah contentioÌ„ Etiam adhuc regredi possumâ—â— Brother yet we may go backe againe to our home and not open the waters vpon our selues Quod si ponticulum transierimus omnia â—â—mis agenda erunt But if we passe through this riuer we cannot go backe til one or rather both be vndone Take heed then of opening these waters beware of Caesars rash resolution Eatur quo inimicorum 〈◊〉 voâ—at â—acta est alta Let me go whither mine aduersaries trespasse calleth me the dice is throwne come what will come of the hazard and chance perchance ye shall both play so long at the barre till the boxe haue all Neither speake I this to censure the plea of the faithfull Aduocates but onely to disswade wranglers from their vnlawfull lawing and rather go to their brother for the wrong least they meete with an ambidexter Atturney who like him taxed in the Epigramme z Martial lib. 1. Epigram 96. Quod clâ—maâ— semper quod agentibus obstrepis Heli Noâ— facis hoc gratis accipis vt taceas Either furbisheth vp an old rotten cause with colour of troth and with clamorous eloquence sets a good face on a bad matter or through mercenary silence betrayes vndertaken equity much like a Aul. Gell. l. 11 nâ—ct attic cap. 9 Demosthenes the Counseller who being entertained in the plea of the Athenians against the Embassadors of Miletum first day indeed pleaded hard against them but when at night they had bribed him vti ne contradiceret that he would not pleade against their cause the next court day coming forth to the citizens with much furre about his neck he told them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pati that he had caught a cold and had so lost his voice that he could not speake a word against the Milesians No Demosthenes cried one of the company Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pateris thou hast not caught cold but gold and that hath taken away thy voice Neither concealed be afterwards this corruption but vaunted of it proudly saith mine author for asking Aristademus the actor for how much he sold his speech and he told him for a talent but I saith he haue sold my silence for more I speake this that thou wouldst rather go to thy brother and make vp the breach at home then to it that for stopping vp one hole in thy state will perchance make a greater gap in thy condition For howsoeuer our gracious Soueraigne as the report goes hath limited fees and bounded the dependance of cases in the Court yet thou perchance may either meet with one of those soure insatiable b Prou. 30. 16. gluttons which crie Giue giue and neuer say It is enough or at least with one that can spinne out the threed of a sute so long till thou wilt want weft or if he weaue the web to day can by craft like Penelope vnweaue it to morow Thou maist meet with a procrastinating or rather proterminating Aduocate who like him Prou. 3. 28. will say vnto thee euery day Come again to morrow wil procure thy strife til the next when this terme he might procure thy peace because he hath an action to thy purse as the aduersary to thy land Saepe causas tam diu deferunt vt litigantibus plusquam totum auferant saith c De viâ—it hum condit Innocentius of such pleaders Often they deferre the cases so long that they begger their clients he giues the reason quia maior est expensarum sumptus quà m sententiae fructus because they spend more in the plea then the iudgement and sentence will profit them Nec terminantur negotia pauperum saith he quousque eorum marsupia sint euacuata neither is the poore mans sute ended till his purse be drawne drie Not as though all delaying of sutes were altogether to be condemned saith d Coment in 1. Câ—r 6. quaest supra cit Peter Martyr for often in courts of iudgement many things by delay are detected which through the craft and subtiltie of wranglers were concealed and as truth is the daughter of time so may a Iudge like e Cic. lib. 1. Offic. Maximus who cunctando restituit rem by deferring of iudgement bring things to light which were hid in darknesse Which protraction of cases should yet so deterre you from the barre ne litigatores expilentur as he speaketh lest the suters purse be pilled that rather ye should go to your brother to begge then to the barre to buy peace at so high a rate The cost and charges whereof did so affright Themistocles that f Aelian var. hist lib. 9. ca 18. he plainely confessed that if one shewed him two wayes the one leading to hell and the other to the barre he would farre more willingly take that way which leadeth to hell too sharp a censure indeed against the court of iustice I rather from Christ here aduise thee that if thy bâ—other trespasse against thee first go vnto him for amends or if he hath ought against thee pro contumeliâ— affectione pro corporali lâ—sione pro famâ— denigratione pro animâ— lâ—sione pro temper alium substractione as g Co 〈…〉 ns in Mat. 5. 24. Hugo speaketh either for hurting him in his bodie or impeaching him in his name or impairing him in his soule or impouerishing him in his goods go thy way vnto him first And thou litigious quarreller who hadst rather ride an hundred miles to the lawe then go a furlong to thy brother for agreement let me say vnto thee as our Sauiour doth in the next words to my text Agree with thine aduersarie quickly if thou canst not quickly before two or three friends or daies-men at home yet while thou art in the way with him in thy long iourney lest thine aduersarie deliuer thee to the law and the law deliuer thee to the corrupted Aduocate verily I say vnto thee thou shalt not come out thence till thou hast spent the vttermost farthing Go to thy brother The priuate profite whereof as it may much allure vs so 2. Vse exhorting to go vnto our brother should our Lords commaund more enforce vs thereunto and that also be more forcible to all seeing it comes with such emphaticall authoritie as I say vnto you I who created you of nothing I who redeemed you with my dearest bloud I who will crowne you with glorie if you obey or cloath you with confusion if ye disobey my voice I say vnto you This I Abraham heard before the law and in obedience thereof went to his brother for agreement and shewed thereby the effect of this law written in his heart to shame Christian gospellers if in this they follow not the steps
of their father Abraham who haue both a menacing law to threaten the with iudgment if they neglect a promising Gospell to reward theÌ„ with mercie if they hearken to the voice of this I. This one letter from Absolons mouth was more perswâ—siue to his seruantâ— in wicked designes then al the tongues of men and angels besides 2. Sam. â—3 Go and do it Ego sâ—m qui prâ—cipiâ— for it is I that command you and they obeyed him It was but a bare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the tongue of Pythagâ—ras which being tyed to the â—ares of his scholers like a small rudder turned about the whole ship whither soeuer that gouernor lusted It was I say vnto you from the Centurions mouth that enforced souldiers to their dutie though a froward and stubborne generation Mat. 8. 9. I say to one go and he goeth and to another come and he commeth and to my seruant do this and he doth it And surely as he spake to the woman of Samaria Ioh. 4. If thou knewest or remembrest rather who it is that saith vnto thee Go thy way to thy brother if thou doest not runne when he bids thee go more art thou disobedient then Absolons seruants more refractarie then Pythagoras scholers and more vndutifull then barbarous souldiers to their Lord their maister and their Captaine Howbeit if neither our Lords commaund whose will is our law nor the practise of his seruants whose steps we should follow can induce vs hereunto yet for shame of our profession and discredit of our Gospell let Christians treade the steps of heathenish and ethnicke folke who but mere moralists without diuine lawe to instruct their vnderstandings without promising Gospell to reward their well doings if in this point of Christianitie they preuent vs shall go before vs into the kingdome of heauen and rise vp in iudgement at the last day and condemne vs. We reade that h Plut. de irâ— cohib Aristippus the Philosopher in some choler raging towards Aeschines when one by asked him where is now your loue and amitie Aristippus It is indeed asleepe quoth he but I am indeuoring to wake it vp againe and soone after meeting with Aeschines his said enemie What saith he Aeschines seeme I to thee altogether so desperate vngracious and incurable that you think me vnworthie of reproofe for mine offence No maruell replyed the other if thou being more discreet in all other things then I didst in this also first moue vnity and see what was best to be done Though sometime with Aristippus we raise vp our dead loue and waken our sleeping charitie toward our brethren yet in this to go to our foes and intreat agreement we often come short of the pagane Philosopher when his brother in a certaine braule threatened i Plâ—tarch ib. Euclide vengeance for his trespasse Peream nisi te vlciscar let me perish if I reuenge not this wrong he replyed with words of oyle soft as butter Ipse veâ—â—peream nisi te ad câ—ncordiam reconciliem but let me perish if I reconcile thee not vnto me If thus the Gentils which haue not the law do by nature the things of the law as the k Rom. 2. 14. Apostle speaketh shall they not iudge vs who rest in the lawe and know his will nor onely haue this l 2. Pet. 2. 19. candle to be a m Psal 1â—9 lanterne to our feete but haue also the Day-starre of the Gospell to go before vs to Christ Wherein yet it is a world to see how the wisdom of the flesh beholding her wealth glorie and the bright angell before her is affraid to go and like Balaams Asse stands still when she is driuen For as H 〈…〉 l. 18. in Mat. Chrysostome noted a ridiculous Go greater ones to the lesse custome in some fooles Qui expectant vt priùs salutentur ab ob 〈…〉 s whose greatnes expecteth that others first put off to them or else they salute not the obuious deeming as o Arboreâ—s in Maâ—h another obserueth that their authoritie is impeached their glorie eclipsed their dignitie vilified and their greatnesse diminished if they preuent others in giuing good-day So is it as notable a folly in some men of note when they stand so much vpon their standing that they deeme it disgrace to their person preheminence and place if they make themselues so cheape as to become proloquutors for peace to their subordinates Wherein yet if they either remembred that p Prou. 15. 33. humilitie goeth before honour they wold with Zachâ—â—s come downe from their height and be q Rom. 12. 16. not high minded but make themselues equall to them of the lower sort and r Maâ—ch 23. â—2 humble themselues that they might be exalted or if they considered the nature of honour that it is Å¿ Arist lib. 1. â—â—hic cap. 5. rather in the giuer then in the receiuer thereof as their Philosopher teacheth they would at the Rom. 12. 10. Apostles aduice In giuing honour gâ— one before another for agreement and count it a mans honour with Salomon to cease from strife Prou. 20. 3. And if Abraham would so descend from his greatnesse as to go to Lot for agreement the father of the faithfull to a then faithlesse sonne the heire of the promise to a brother without inheritance the superiour to the inâ—eriour the senior to the iunior the vncle to his nephew the master to his scholer a Prophet and a Priest to a * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noâ—ice in knowledge as a Sâ—luâ—e â—â—arrat in Gen. 13. Writer speaketh surely whosoeuer will be the children of Abraham must follow the steps of their father Abraham and though elder higher and more learned go first to their brother with obliuion of their yeares descent from their dignity and ignorance of their learning in this behalfe Neither must we with Charecrates in x Xenophon lâ— 2. de faâ—t dict Socrat. Xenophon plead Go lesser ones to the great iunioritie and indiscretion of yeares expecting the elder to begin reconcilement whom when Socrates by many reasons vrged to speake first to his brother Châ—rephon and preuent him with conditions of peace Thou speakest absurdly Socrates saith he who willest me that am iunior to begin seeing good manners require that the elder go before What replyed Socrates doth not the iunior when he meetes him giue his senior the wall and riseth at his coming to offer him the better place An times incipere ne turpe appareat si prior fratri tuo benè agas Art thou affraid to begin lest it redound to thy shame if thou preuent thy brother in well doing No no beloued brethren good manners it is in this to go before our betters and no shame to preuent our elders in well doing Our Sauiour without excâ—ption of age degree place or person sends each offender to seeke reconcilement of his brother Yea but thou replyest saith y