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
omnium animalium most naked of all liuing creatures as one p Arist lib. 3. de generat animal cap. 4. noteth to shew that this his mother bare not him q Ier. 15. 10. like Ieremie a contentious creature and a man that striueth with the whole earth but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that sonne of peace Luk. 10. 6. to haue peace and if possible that peace with all men At whose birth she seemes to say to her sonne of peace as spake Christ to the raging sea Peace and be still Pax huic proli peace be to this sonne of peace In my frame of thy bodie I haue taught thee to be r Galen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a peaceable liuing creature peace I leaue with thee my peace I giue vnto thee And sith indeed bodies she hath giuen creatures sutable to their soules as Å¿ 〈◊〉 de â—sâ— part hans â—â—â—p cap. 2. Galen teacheth the frame whereof and position is correspondent to the feature of their minds disposition as the Horse because he is noble spirited and couragious strong hooses as hard as flint the Lyon because he is magnanimious stout fenced him with teeth and pawes the Bul with hornes which he sets vp on high and lookes with a stiffe necke and the Bore with tuskes which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their naturall weapons but to the heartlesse Hart the Doue which is peaceable and Hare which is a timorous creature hath she giuen an vnfenced bodie for thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither hath nature armed the fearefull and quiet nor vnarmed the cruell creatures Os homini sublime datum as he t Ouid. lib. â— Meâ—aâ—s speaketh Mans countenance being framed vpward and erect sheweth his affections should be on things not on earth but u Col. 3. â— aboue on his mother Ierusalem aboue where is such a vision of peace that the citizens of that â— Gal. â— common-weale are of one heart and soule and like brethren dwell together in vnitie His countenance so comely and his aspect so amiable as Pope * 〈◊〉 lib. de mor. gâ—â— cap. 2â— Gregorie seeing once the face of an Englishman said he was Anglus quasi Angelus English as it were Angels-like because his face like y Act. 6. 1â— Stephens shone like the face of an Angel like a glasse representeth the image of his soule how amiable and louely it must be which but looking thorow this glasse window of the visage leaues there such a luster and reflexe of her beautie The smoothnesse of his bodie betokeneth nothing lesse then the roughnesse of his mind as the vnarmednesse of that neither the bearing armes of this for though nature hath giuen him an hand which as these two Fathers of z Arist lib. â— de part animal Ep. 10. Philosophie and a Galâ—◠〈◊〉 Phisicke note is both horne and hoofe sword and speare yea all weapons vnto him because it can take and handle all weapons of nature and make any armor by art yet seeing as the b Galen ibid. one auerreth he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a peaceable and ciuill creature he is but as the c Arist lib 1. politic cap. 2. other teacheth him to take these weapons into his hand through wisedome and prudence for his better regiment of ciuill affaires and that as a magistrate and Gods minister of iustice he take the sword into his hand to diuide iudgement aright and giue euery one their portion of right in due season lest if he take the sword as a magistrate of his owne mischiefe and minister of his owne malice he perish with the sword and like Saul at the least fall vpon his owne sword and though authoritie hath armed him as a publike person for iustice yet nature hath vnarmed him as a priuate man for reuenge that as man he haue peace with al men Heb. 12. Wherfore as the Apostle held some the glasse of nature to behold their long haire and sent them to her shop to cut it for shame of men 1. Cor. 11. 14. so may I bid man behold his owne naturall face in a glasse and send him no further then to his owne shape to cut off all brutish asperitie and roughnesse lest he become a shame-kin of mankind And doth not nature it selfe teach ye that if a man haue a cruell mind as well as long haire it is a shame vnto him Howbeit if nature as man cannot disswade him from taking the sword sith she hath giuen him no armor of defence yet might religion as a Christian perswade him to put vp his sword into his sheath seeing it prescribes him no weapons of offence For howsoeuer as a priuate man it bids him take armes Ephes 6. 13. yet is it but the armour of defence not any weapon of offence saue the sword of the spirit it is but the complet armor of God weapons of his warfare not carnall but spirituall 2. Cor. 10. to cast down not withholders but holds not imagined wrongs but his own imaginations and things exalted not against him but the knowledge of his God to fight not so much against flesh as spirits principalities not Princes not the powerfull but powers nor gouernors in the world but worldly gouernours which are princes of the ayre that if he put an helmet on his head it be of saluation to keepe it from offence not of destruction to plot his reuenge If he gird about his loines it be with the girdle of veritie not seueritie with his sword vpon his thigh to execute his vengeance If he shooe his feete it be with peace as with wooll and with patience as with lead to be slow to wrath not with the wings of report to be swift to shed bloud If he take the shield it be of faith and patience to quench all the fierie darts of the wicked not of resistance to withstand iniurie And if he take the sword into his hand it be the sword of the spirit to cut away the sinne and the wrong not of reuenge to cut off the sinner Neuerthelesse if thy bodily nakednesse by nature cannot as man vnarme thine affections of reuenge nor thine armour of religion as a Christian defend thee from offence yet if in thy swelling furie thou behold but thy naturall or vnnaturall face rather in a glasse in shame of thy disfigure thou wouldst go thy way from wrath and neuer forget what maner of one thou art For Licet ora ipsa cernere iratorum quorum ora facies vultusque mutantur as d Li◠◠〈◊〉 Tully speaketh If the angrie and wrathfull man would but behold his owne face how deformed it makes his visage nulla alterius indigeret admonitione he needed none other saith e Homil 2â—â—â— Ioh. Chrysostome but himselfe to reproue him For indeed no affection hath as f â—ab 3. de â—â— cap. 4. Seneca noteth a more vgly and il-fauoured face when the haires stand like bristles and stare
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 self-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
Petre quare rides Saint Peter why do you laugh And answered the foolish question backward with as wise an answer Rideo quia Papa sum I laugh because I am a Pope Thus wittie malice in the Syrians and Romaines from not significancie collecteth enmitie charitie in either which thinketh not euill might haue expounded Sapiens populus quaerit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VVise men seeke strength by vnitie Thus the credulous straunger from darknesse of letters conceiued falshood thereby Charitie which reioyceth not in iniquitie but in the truth might with Bede haue interpreted them Stultus populus quaerit Romam Foolish people seeke to Rome And indeed as sores and vlcers are grieued not onely at a light touch but euen suspitione dubio tactus with suspition and feare of being touched so saith l Lib. 3. de Irâ— cap. 10. Seneca an exulcerate mind with misconceit of touching is often aggrieued so farre that euen a salutation an epistle a letter a speech and a question hath prouoked them to enmitie And as small letters offend bad eyes so least words saith m Dial. de â—ra coâ—ib Plutarch I may say a Raca yea an if and an and or a no of contradiction will grieue vncircumcised eaâ—es Our eares are like Mice and Emmets at which if one point but the finger and offer but to touch them they turne their mouthes to bite vs Imbecilla se laedi putant si tanguntur Silly things saith n Senec lib. 2. de Ira. cap. 34. he they thinke themselues hurt if they be but touched A fault taxed by the Apostle in the wicked Gentils who were full 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1. 29. which the o Arist l. 2. Râ—â— Philosopher defines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take al things in the euil part as our English translatioÌ„ wel rendreth it With which sinister affectioÌ„ Plutarch bitterly brandeth Herodotus in his book entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Herodotus taking all things amisse And I feare I may not only brand with Plutarch but condemne with Paul some wicked Gentiles that are as he calleth them ful of his Paronomasiaes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so haue they their minds opplete gorged with this humor also Et suspitiosi omnia ad contumeliam accipiunt as he speaketh in the p Terenâ— Aâ—elâ— Comedie being too mistrust full and suspitious take all things in the euill part like q Sene ad Serâ— cap. 18. Caius the humanist Qui omnia contumelias putabat who thought euery word was spoken to his disgrace Et fuit sicut ferendarum impaâ—iens ita faciendarâ—m cupidissimus and was as vnwilling to beare as forbeare reproches The Apostle cals this suspitiones malas euill r 1. Tim. 6. 4. surmises of corrupt minds which when mens tongues like bels giue an indefinite and not significant sound imagine them â—o speake and meane whatsoeuer their guistie conscience frameâ—â— in their sâ—â—sie and whispereth in the eure strange warriers are their lusts fighting in their members which when the trumpet giues an vnocrtaine sound prepare their selues to battell VVherefore seeing as Å¿ Lib. 2. de Ira. cap. 24. Soâ—â—ca truly auouched credulitie breedeth so much euill his aduice is heauenly suspition and coniecture those two falcissima irritamenta most false incitements of anger must as roots of bitternesse be weeded out of the ground of the heart He saluted me not kindly he brake off talke abruptly he inâ—ited not me to supper his countenance seemed auerse or he touched me darkly in his allusion thus suspition neuer wants an argument of enmitie Simplicitate opâ—â— est benigna eorum aestimatione here the Doues simplicitie is better then the Serpents subtiltie here to be simple without vnderstanding is learned ignorance here charitie must censure which beleeueth all things to be well meant and thinketh not euill of an euill intent for if thou truly be magnâ—nimous thou wilt neuer iudge that contumely is offered thee thou wilt â—â—y of thine enemie He hath not hurt me but onely had a mind to harme me And this is true magnanimitie saith t Lib. 3. de Ira. cap. 25. Seneca Non sentire se percussum to say wisely with that foole in the 23. of Prouerbs They haue strucken me but I was not sicke they haue beaten me but I felt it not or as v Pluâ— de Ira 〈◊〉 Diogenes answered his informers of some that derided him I am not derided VVe x 〈◊〉 â—â— 2. de ira cap. 24. supra 〈◊〉 must beleeue no report but from our eyes relation seeing our eares like false aduertisers do oft mis informe and when our suspition proues vaine let vs chide our credulitie so our charitie beleeuing all things well meant shall not be credulous to thinke euill and so enduring all things of our foes shall not be prouoked to anger 1. Câ—â—â—ith 13. Howbeit if their barking be so clamorous as if thou woldst not the very stones in the wall would heare and so notorious 3. By suffering them that if thou didst not the beame in the house would reply the third way saith y â—â— Ira. 〈◊〉 Plutarch is peaceably to bridle thy mouth and quietly compose thine affections when thou perceiuest foming anger like the falling sicknesse to fall vpon them Suffer the euill man patiently saith Paul as Christ and his seruants in patience possessed their soules with a meeke spirit when their enemies were possessed with an euill spirit of wrath which cryed out vpon them z Idem ibid. Socrates when he was reuiled was wont to slake and remit his voice and smiling with his countenance mildly to behold them Antigonus when he ouerheard his owne souldiers râ—ile on him neare his tent and pauilion Good Lord quoth â—e will ye not get ye further off and speake against vs a Seueâ— lib 3. de ira cap. 38. Catâ— when he was pleading and Zentulus had cast his stomack and vttered his mind in his face onely wiped it with a napkin And I will auouch before all this companie Lentulus saith he that they are deceiued who deny thee to haue a mouth Shall I say with the b Iam. 5. 10. Apostle Take my brethren the Prophets nay if we take but these heathen for an example of long patience we may count them blessed that indure O remember c 2. Saâ— 16. Dauids patience of Shimei his cursing Let him alone for the Lord hath hidden him curse Dauid But such Adders poison saist thou is vnder their lippes that as d Pluâ— de ira cohib serpents inflame them with heate whom they bite with the tongue so e Iam. 3. 6. their tongue being set on hell fire will set on fire the course of nature and thou complainedst with f Psal 39. 3. Dauid that though long thou hast bene dumbe and kept silence
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
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-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
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
according to the multitude of his mercies deliuered them againe Wherefore as when 2. Reg. 5. 13. Naaman the Syrian thought much to wash so oft as seuen times in Iordan that his leprosie might be cleansed Father said his seruants if the Prophet had commaunded thee a great thing wouldest thou not haue done it how much rather then sith he saith Wash seuen times and be cleansed So seeing not a Prophet but that Prophet Christ Iesus hath commaunded vs no great thing but onely seuen or seuentie times seuen times to forgiue that our sinnes may be forgiuen and cleansed Mat. 6. vers 14. who is he that will not take the paines to forgiue each one from his heart all trespasses seuenty times seuen times â— Person whoÌ„ Our Brother To his brother who is not a straunger from God or an alient from the commonwealth of Israel but of the houshold of faith and of that family so neare as our brother He might haue said Forgiue thy fellow seruant but becauâ—e the 〈◊〉 〈◊〉 95. â— Mat â— title moued not the mercilesse debter he calleth him our brother to put vs in mind that as we are Gods seruants by condition of life so brethren among our selues by vnitie of affection For as that p Bern â—â—r 2. â—â— resâ—â—◠〈◊〉 Father before mentioned considering himselfe that he might be tempted compassionately said of the fall of his brother Ille hodie ego â—ras he hath offended me to day and I shall offend him it may be to morrow He that shall thus when like the hypocrite Math. 7. he hath seene extra mittendo the mote in his brothers eye shall thus I say reflecting his eyes into himselfe and behold intramittendo the beame in his owne Ne is non magno vitiorum in alys odio indulserit seipsum venia plurima indigere sentiens saith q 〈◊〉 〈◊〉 Plutarch he will surely restore his slipping brother with the spirit of meeknesse considering himselfe that he may so be tempted Galat. 6. 1. and will professe like r Horaâ— de arte Poâ—t him mutuall need of forgiuenesse hanc veniam petimusque damusque vicissim I must forgiue my brother his trespasses euen as he must do me when I trespasse against him For peccabis tu illi cras qui tibi hodie peccauit saith Å¿ Chrys sâ—r 13â— one perchance thou shalt offend him to morrow who hath offended thee to day Et erit tibi iudex qui erat ante tibi reus and he shall be then thy iudge who before was guiltie vnto thee and shall restore thee pardon if to him thou gauest it or if thou didst not either denie it thee or by giuing it make thee more guiltie before God And this is indeed the debt which still we must pay Rom. 13. and yet still owe it our brother because though to day we discharge it to morrow comes a fresh charge of loue saith Lyra whose coÌ„mandement is therfore called new Iohn 13. because though to day it be kept yet to morrow is it so new as if before it had not bene heard I alwayes saith t Epi 63. ad Câ—l Austine owe this debt to my brother which only being payd alwayes still keeps vs in debt Neither by paying is it lost but multiplied thereby and like the widowes oile by bestowing more increased Yea v Aug. ser 205. de Temp as the poore widdow hauing nothing to satisfie her creditors but a cruse of oyle was hid by Elisaeus to borrow vessels of her neighbours which she filled with oyle and payed all the debt 2. Kings 4. so the Church or Christian soule saith that Father hauing nothing to pay her debt of offences not shillings but a little oyle of loue is commaunded by our Sauiour to borrow vessels of her neighbours which filling vp with oyle she may satisfie her creditors While her oyle decreased her debt it increased and while the oile was augmented the debt it diminished While she kept it in her cruse it suffiâ—ed not her selfe nor was able to pay the debt till shee borrowed vessels of her neighbours Wherefore seeing euery brother may like that seruant Math. 18. say to his fellow Pay me that thou owest let vs owe nothing to any man but to loue one another Yea if we want vessels for increasing of this oyle let vs borrow them of our neighbours and poure it into them out of the cruse of our heart And if thou art willing and not able to giue it if thy soule like the poore widdow crie The creditor is come and thine hand-maid hath nothing to pay he that made thee willing saith x Eâ—arr in Psal 33. Psal 36. Austine to promise will also make thee able to pay that debt which is loue not in word and tongue onely but in deed and in truth and the act of Christes commission here spoken of so much Be reconciled in word in worke and in will Which triple reconcilement of two seeing it must be by a The 2. part of the commissioÌ„ third as the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est per 3. aâ—queÌ„ mediatorem ad amicitiam v 〈◊〉 duci Budâ—n coment bâ—â—g Grâ—â— Step. Thesau Pha. word importeth which must make them both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one behold here is a brother which is a mediator betweene them to be their peace to make of both one to breake the stop of the partition wal to preach peace to him that is farre off from agreement and to him that is neare that reconciling both to God in one bodie he might make of twaine one new man so making peace and slaying hatred thereby Which dayes man seeing it was the peace-maker betweene Abraham and Lot Gen. 13. and should haue set those two Iewes at one Acts 7. y Guill in Math 5. 24. therefore vseth Christ in this exhortation the name Brother because it is most effectuall to perswade concord or vnitie that it is thy shame if either thou wilt not retaine or canst not obtaine amity with thy brother Wherefore as the interlinearie glosse on that of the Apostle Let brotherly loue continue Heb. 13. 1. doth fitly make this word the motiue of continuance in loue because ye are brethren so doth our Sauiour here make it the reason of reconcilement and by the word brother admonisheth of keeping concord and restoring it as z one obserueth For indeed latet in hoc vno verbo argumentum as another a speaketh in like case the very name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brother saith an b heathen seemes by good reason to put vs in mind of loue and goodwill And c Saâ—el lib 3. exâ—tap cap. â— what affection men should carrie one toward another the very name brother whereby they are called plainely declareth Wherefore as d Lib. 5. 〈◊〉 Tully told his friend Metellus mentioning their agreement Whereas you write of our reconcilement I see not why you should call
scen 5. complaine Omnes sibi melius malle quam alteri that all men wish better to themselues then to other And if the limmes of corporations haue some iarre yet not like the corporall members the same care one for another Which euennesse and aequilibrium as it is the temper of contrarie elements in the world of opposite humors in the bodie of diuerse affections in the soule of man so should it be the harmonie of contrarie factions in ciuill societie for seeing as g Lib. 2. de ciu Dei cap. 21. Austine out of h Lib. 2. de râ—p Tully well obserues concord in societie is the same that consort in musike as in that whether instrumentall or vocall a consent of diuerse and distinct sounds is made like a concord of discords so of the highest middle and base orders consent should arise from minding one thing though they differ in degree as the members distinct in function haue the same care one for another Lest there should be a diuision in the bodie 1. Cor. 12. 25. And 4. They must beware of faction and diuision from whence are warres and contentions among you are they not hence saith i Iam. 4. 1. Saint Iames of your lusts of other mens things that fight in your members Ye lust and haue not ye enuie and haue indignation because ye cannot obtaine ye fight and warre because ye get nothing that belongeth to others And it is a world to see how men in self-loue and priuate respects like the factious k 1. Cor. 1. 11. 12 3 3. 4. Corinthians rent the bodie with that voice of schisme I am Pauls and I am Apolloes and I am Caiphas I am the heads I am the eyes and I am the hands member and make a rent without ruine as they suppose of societie As if truth it selfe could lye which hath said that not onely euery kingdome diuided shall not stand but also an house or citie diuided in it selfe shall not long continue Mat. 12. 25. The reason of which domesticall ruine as it is discord and faction Quae omnia oportunae insidiantibus faciunt which giue oportunitie said l T it Liâ— animal Quintius Flaminius for the waiters of aduantage quum pars quae domestico certamine inferior sit externo potiùs se applicabit quà m ciui cedet when that side which is weaker at home will rather seeke ayde of any then be trampled by his owne so is the reason more vnreasonable sith as the best m Arist lib. 5. Ethic. cap. 6. Philosopher teacheth wrong against any domesticals as children which are bona corporis of the same bodie or brethren which are bona animi of the same heart and soule or seruants which are bona fortunae part of their goods is most vnnaturall and can hardly be imagined but that the holy Ghost prophesied that men in these last dayes should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 louers of themselues and so without naturall affection 2. Tim. 3. 2. as to be enemies to the man of their house Mich. 7. 6. For as n Lib 〈◊〉 〈◊〉 animal cap. â—â— Aristotle noteth of hiues that in them still are some drones which do nothing sed eaeteris quibuscum viuunt iniuriam faciunt but iniure and wrong the Bees with whom they liue So that is as true in the swarme of ciuill and collegiat societies 2. Thes 3. 11. There are some among you which walke inordinately and worke not at all but are busie-bodies yea like them fight eagerly in the hiue where they are predominant sed cùm ruri sunt as there he noteth but when thrust out by a new swarme they are in the countrie nec sibi nec vllis alijs iniuriantur they neither then striue among themselues nor with others but are as tame as a lambe and as quisht as a Bee I would tell in the eare of some what o Lib. 8. de â—ra cap. 8. Seneca diuulged to the eye of the world Inter istos quos togatos vides nulla est pax alter in alterius exitium lâ—ui compendio ducitur felicem oderunt infelicem contemnunt maiore grauantur minori graues sunt ferarum iste conuentus est I speake now to them that haue vnderstanding iudge ye what I say and I wish I might not pronounce of some euill beasts and slow bellies what of Monkes and Friars p Pacis quarâ—m Erasmus obserued in his dayes Au 〈…〉 salutationes pacis cerno rerum omnium coniunctum collegium templum idem leges â—asdem conuentus quotidianos quis hîc non confidat pacem fore Who would not looke for a vision of peace within her walles where is such societie within her pallaces Sed ô rem indignam saith he nusquam ferè collegio conuenit cum Episcopo parum hoc nisi ipsi inter se factionibus scindâ—rentur Dominicales dissident cum Minoritis Benedictini cum Bernardinis tot factiones sunt quot sodalitia imò idem sodalitium factionibus scinditur Not onely Ephraim against Manasses and Manasses against Ephraim but the q 1. Chron. 5. tribe of Manasseh is diuided in it selfe some following the head and gouernor of the citie saying We are Paules and like those r Arist lib. 4. de hist animal cap. 7. insecta as Gnats Ants Flies and Bees which being deuided in the bodie that part which goeth with the head commonly liueth and thriueth others following the feet or belly saying we are Apolloes and these parts which go not with the head commonly die as we see by experience and neuer thriue after their diuision Others like the ambidexter Å¿ Iud. 2â— Gibeonites play on both sides and halt betweene two opinions if the head be for their profit they go after it if the eye they go after it And these neuters or rather vters are like those sea-Calues Crocadiles Otters and sea-Colts in Aristotle and Plinie which are one while in the water another while on the land for greater booty iustly tearmed dubia by Isidore because ye cannot tell where to haue them sometime they are natatilia and swim with the tide other sometimes gressabilia and go backe for aduantage But where is the man of peace who in time of iarre turneth neither to the right hand nor the left but goeth straight forward where is that sonne of peace who can boast with t Cicâ—r ad â—am 11. Epist 21. Hortensius that in these ciuill garboiles nunquam ciuili bello interfuit he neuer sided with either part in ciuill or rather vnciuil dissention Indeed u Aul. Gâ—l lib. 2. cap. 12. Solon made a law in Athens that whosoeuer sided not with the one part in faction should forfeit all his goods and be banished his countrie Which howsoeuer Gellius apologizing Solon interpreteth as fit to compose sedition sith wise men ioyning with the one faction may rule and moderate their one side and so bring them to seeke agreement and peace with the other
the dead and Christ shall giue thee light We reade of Iohn Baptist that not onely he had a voice but he was a voice Ioh. 1. 2â— a voice in his head a voice in his hand a voice in his word a voice in his worke a voice in his eye a voice in his eare a voice in his feet and a voice in his apparell a voice in his meate and a voice in his fasting that I may truly say of him as said z â— Cor. 14. 10. Paule in another meaning There were so many kinds of voices as it came to passe in th◠〈◊〉 word and none of them was dumbe and he might say of himselfe with a Verse 18. S. Paule of as good tongues I thanke God I speake moe languages then ye all And this clouen tongue of Iohn Baptist this vox vocis vitae of life and learning drew the wicked Pharises to his baptisme And as the Poets fable of Amphtons voice that it drue sauage men to ciuilitie as it had bene trees stones to the building of Thebes so this voice drue dead trees to be trees of righteousnesse and of stones raised children to Abraham Math. 3. Many haue a voice indeed like Herod the voice of God rather then of men but like Iohn they are not a voice Or as Plutarch spake of the Nightingale Voxes praeterea nihil manie a sweet singer in Israel haue a voice and nothing else which crieth peace peace to their sheepe when there is no peace in them to the shâ—pheards and their sermons of peace to their babes confuted by an vnpeaceable life to stronger men nourisheth them not with sincere milke sith like milke vnder too much fire in turnes in the seething Wherefore as Publicans and harlots came to Iohn in the way of obedience because he came to them in the way of righteousnesse Math. 21. 32. and euen the Priests and elders reâ—oiced for a season in his light b Ioh. 5. â—5 because he was both a shining in doctrine and a burning lampe in life yea many walked in his light because this starre went before them to Christ and standing ouer him pointed him out both by life and doctrine Behold the Lambe so will thy sheepe flocke to thy food when thou leadest them by life to greene pastures come to thy light when thy deeds are not reproued Otherwise if thou hold out the word of truth and peace to others when thou art vnpeaceable thy selfe thou art but as a swifler which carieth a torch in his owne hand to shew others his deformitie whereby he is derided and thou lettest thy light shine before men that they may see thine euill workes whereby thou art despised Thou breakest downe with one hand what thou buâ—ltest with the other like the mother that waking nourished her child but with her falling asleepe killed him 1. Reg 3. 19. Wherefore to conclude this point if pastors will haue their people to bring aures dextras their eares and right hands to build vp theÌ„selues in loue as the women brought in aures dextralia their eare-rings and bracelets to the building of the Tabernacle they must like the high Priest haue Vrim and Thummim written in their breasts as those beasts in c Chap. 1. 8. Ezechiel had an hand for euery wing and a work for euery word as he had a d Exod. 28. 34. Pomegranate for euery bell And then illa vox libentius auditorum corda penetrat quam dicent is vita commendat as e Past part 2. cap. 3. Gregorie speaketh that preaching best speedeth which hath commendatorie letters from the practise validior est operis quà m linguae vox more effectuall to perswade saith f Ser. 59. in CaÌ„t. Bernard is the word of a worke then the worke of ame word to them whose eares are in their eyes and their eyes in their hands that like Thomas they beleeue not thy words vnlesse they see the print of g Eccles 12. 11 those nailes in thy hands and thy feete which were sastened by the maisters of the assemblie And seeing the contentious pastor that beates his fellow seruant carrieth a sword in one hand to cut downe what he built with his trowell in the other let him take heed saith h Lib. 5. diuin instit cap. 2. Lactantius least as his good preaching reproueth his euill life so his euill life reproue his good preaching that it become a cast-away That when men refuse his doctrine he may answer with the i Ioh. 5. 36. shepheard of his soule The works that I do they beare witnesse of me that the Father hath sent me and if ye beleeue not me at least beleeue me for the verie workes sake which are the fruits of the spirit And let these spirituall fathers be brethren of peace if they will beget sonnes of peace with one faith that as by hauing salt in themselues they may saue their souls so by atteÌ„ding to this one faith they may haue peace one with another and saue those that heare them Which vnitie of faith we should the rather keepe in the bond of peace sith we haue all One baptisme the solemne sacrament and oath of our warfare 6. Linke One Baptisme wherein we haue sworne before God men and Angels to fight vnder our Captaine against his enemies together as one man For seeing k Arist lib. 8. Ethie cap. 12. nature hath taught euen natural men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a loue and vnitie among fellow-soldiers whose affectioÌ„s and fists the same cause combineth in the field much more may grace teach Christians who are fellow-soldiers for the soule to fight together like Israel as one man Iud. 20. 11. Let your conuersation be as becometh the Gospell of Christ saith Paule to his Philippians that ye continue in one spirit and in one mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fighting together through the faith of the Gospell Philip. 1. 27. l Lib. 9. Curtius storieth of certaine barbarous people that though they were euer banding in armes one against another yet when Alexander the Great came vpon them quos aliâs bellare inter se solitos tunc periculi societas iunxerat the qualitie of danger wherein they were ioyned ioyned also their hearts and hands together as one man m Lib. de frat amor Plutarch reporteth no lesse of the meÌ„ of Crete who though they were often at ciuill warre and sedition among themselues yet when forreine power did assault them pacem ac societatem coierunt they conioyned their mutuall aide tooke truce with themselues which they termed n Erasm Chil. cent 1. adig 11. syncretismum the ioyning of the Cretans together as one man And seeing we wrestle not like them against flesh and bloud but principalities and powers the gouernours of the world and princes of darknesse Eph. 6. 12. for this cause should we take vnto vs the whole armour of God that we may be able to resist
2. 8. Hemingius Who the parts of longer speech who the order of disputations who the force and connexion of their arguments without Logicke Doeth not Paul require in a Preacher that he be apt to teach and deuide Gods word aright which that he cannot do without Logick Rhetoricke nor without secular learning expound it who seeth not Many things saith he are said in the Prophets the Psalmes and Apostolical writings Quae sine reruÌ„ naturalium doctrina intelligi nequeunt which cannot be vnderstood much lesse opened to the people without the doctrine and learning of naturall things Whatsoeuer things are written of the site of places and of the natures of beasts trees stones herbes or other like bodies in prophane authors that the knowledge of them helpeth to open the darke places of the Scripture we haue taught before saith Saint q Lib. 2. de Doct. Christ cap. 29. quaecunque de locorum situ naturisque animalium lignorum lapiduÌ„ herbaruÌ„ ahorâ— ve corporuÌ„ scripta sunt eoruÌ„ cognitioneÌ„ valere ad aenigmata scriptâ—â—raruÌ„ soluendae docuimus Austine and cap. 16. he shewes that for expounding the Scripture aright the knowledge of beasts of herbes of stones and such like is necessary and must be found out And where are these natures better to be found then in Plinie Aristotle Dioscorides Gesner Poets Philosophers and Historians Certum est saith r Proble loc 150. de lect Ethnic Aretius it is certaine that difficult places and hard knots of the scripture vsitata phrasi sententia ab Ethnicis petita expediri are opened by a like phrase and sentence in prophane authors And though many places in Scripture be plaine and easie yet who seeth not that because of seeming antilogies whereof there be not a Å¿ Vide Indicem loc pug praefix tom 1. August Alâ—ha mar few in the Scripture of ambiguitie in speech and words of imperfect clauses of preposterous speeches and anticipations of idiotismes in both tongues of manifold allusions to things of all sorts of tropicall and figuratiue speeches wherof I spake before and lastly of the difficulty and obscurity of Scripture wherof Illyricus hath giuen no t Tract 1. de rat cognos script lesse then one and fiftie reasons though matters most necessary to saluation be in some place or other plaine yet can it not be vnderstood without this helpe Reade that writer how he u Ibid. tract 6. de necessit cognit sheweth in euery booke of holy writ some thing is alluded to which without it we cannot expound and deuide aright to our people But of all other Hyperius lib. 1. de ration stud Theolog. cap. 4. Quòdartium scientia sit Theologo necessaria is learned and large in this point Where he auoucheth that the knowledge of the arts doth no lesse mightily conduce to vnderstand then to open and expound to others the high mysteries of the Scripture Neither will we heare them qui obganniunt who barke and baule against vs that the skill of vnderstanding and expounding the Scriptures is so to be expected of the holy Ghost that we need not vse these good helpes Though all knowledge of diuine things come from God yet is it exacted of vs to learne the arts the tongues and other secular learning with many watchings and vse them when the matter requireth in expounding the Scripture Quid verbis opus est euincit experientia c. What need words experience proueth that the causes beginnings progresse ends circumstances and what soeuer is of moment are in obscure places more perspicuously explaned of them who vse the arts then of those that want theÌ„ or vse theÌ„ not at al. And afterward he sheweth at large that Grammer for proprietie of words and phrases Logicke for defintions diuisions demonstrations argumentations auoiding sophismes and distinguishing ambigâ—ities Rhetoricke to teach delight perswade and moue the affection Arithmeticke for calculation of times yeares and supputations Geometrie for sites and situations of places countries and regions Physiologie for scanning causes and their effects for searching natures and qualities of man his soule her faculties of plants stones beasts birds hearbes trees Palmes Cedars Oliue tree Fig tree and Vine mentioned often in Scripture diseases as leprosie dropsie fluxe of bloud and feuers Astronomie for the celestiall motions for the Sun Moone Starres for Meteors raine wind rainbow thunders haile tempest earthquakes and the first and latter raine in Canaan Ethicke for manners and good life for definitions of vertues or vices for helpes and hinderances of both Historie for knowledge of men their manners kingdomes and regencie of the Monarchies Poetrie vnder whose darke fables much excellent morality for life and good maners like a kernel within the shell is contained Without these arts saith he a Preacher cannot vnderstand the Scriptures aright Neque Prophetarum vaeticinia conciones planè percipiet neither open them for himselfe nor diuide them to other aright And therefore Theodoret on this place diuide aright compares a Preacher to a plowman who vseth not one but many instruments as helpes for tilling the ground Indeed solo vomere terra proscinditur sed vt hoc fieri possit caetera etiam aratri membra sunt necessaria saith x Lib. 16. de ciuit Dei cap. 2. Austine The culter and share is the principall toole that cleaueth the ground the word of God alone is sharpe to diuide betweene the marrow and bone and plow vp the fallow ground of our hearts yet as caetera aratri membra sunt necessaria as the other tooles are necessarie in the plow so Aratus we see Saint Paul was faine to vse as an helpe for his tillage If this simily like not a y B. Iewell ser 6. in Ios 6. of destroying Iericho larned Bishop and Iewel of our Church vseth another We say eloquence and other liberall arts are to be likened to that part of the Carpenters wimble which turneth about goeth round and by little and little draweth in the iron or steele-bit The woodden handle entreth not into the wood but wreatheth in the piercer so do these arts if they be rightly vsed further the vnderstanding of the word of God This vse Lactantius seemed to seeke when z Lib. 3. Instit cap 1. Vellem mihi dari eloquentiam vel quia magis credant homines ornatae veritati vel vt ipsi suis armis vincantur he said I would I had the gift of eloquence or learning either because men might giue better credite to the truth when it is beautifully adorned or that they might be ouercome with their owne weapons And surely they who do not thus maintaine learning in preaching but would banish the vse of liberall arts from the pulpit restore as much as in them lyeth ignorant Iericho againe a Ibid. saith Bishop Iewell And I may with b Ibid. him boldly auerre This ignorant Iericho hath many friends in our dayes who by all meanes draw men