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
ioy as well as him that got fiue Math. 25. as l Hoâ—â— 31. in 1. Cor. 12. Chrysostome obserueth on these words Wherefore seeing a litle one sooner entreth his straite gate then a Camell through that eye of a needle and when they are entred that narrow doore the first may be last and the least become the greatest m Rom. 14 10. Cur contemnis fratreÌ„ tuum why doest thou despise thy brother because he is here thine inferior And let them who as n Gen. 16. Agar because she had coÌ„ceiued before Sara despised her mistris hauing conceiued their owne worth and with child with selfe-conceit are swolne and puft vp in the heart that they are somewhat when indeed they are nothing Gal. 6. 3. Let none that excell be desirous of vaine glorie prouoking one another enuying one another Gal. 5. 26. but in meeknesse of spirit esteeme other better then himselfe Phil. 2. 3. And sith all inequalitie is with danger of discord among ciuill societies when all cannot be equall he that excelleth his fellow saith an o Plut. li. de frat amor heathen should if not communicate with his brother his things that are excellent yet friendly adopt him into part of his glorie As Pollux imparted his immortalitie to Castor and became partly mortall with his brother for auoiding dissention That as in gathering Manna he that gathered much had no more and he that gathered little had no lesse then his fellow Exod. 16. 18 so vpon like condition as in another sense the p 2. Corint 8. 14 Apostle speakes your abundance may supply their lacke and their want be for your abundance that there may be equalitie Which modest demission as it taketh away inequalitie the corrupter of concord so it is put by S. Paul as the preseruer of ciuill amitie when we are not high minded either with Caesar to brooke no peace or with Pompey no mate but make our selues equal with them of the lower sort Rom. 12. 16. When Plutarch was sent Embassador with his colleague to the Proconsull as of himselfe q Reâ—p gerend praecep he reports and by occasion of his fellowes stay in the way was forced to dispatch all the businesse alone to his great commendation when at his returne he was giuing an account of the arrant his father standing by tooke him aside and warned him he should not say profectus sum but profecti sumus and diximus not dixi not I but we were Embassadors and we said thus to the gouernor and after this manner in his relation communicate all parts of the businesse with his fellow for auoiding of enuie and discontentment And indeed when the eye or the head in dispatch of ciuill affaires admit the hand or the feete into part of their glorie as r 2. Corinth 5. Paul did the Apostles in that spirituall ambassage with Nos legatione fungimur and the Apostles their brethren in the Acts without whose consent they decreed not this making of our selues equal with them of the lower sort maketh a consort of minds which are vnequal But if in singularitie of spirit we be so high minded as to arrogate what he assumed in the 63. of Esai I alone haue done it and of all the people there was not one with me this arrogancy of Nebuchadnezzars Å¿ Dan. 4. 27. possessiues breaketh the bond of amitie which t Phil. 2 4. not in selfe-loue should looke on its owne things but in brotherly loue on the things also of other men As the members haue the same care one for another 1. Cor. 12. 3. They must have the same care one for an other 25. For to detract from another saith an v Cic. lib. 3. Offic. cap. 3. heathen and to make his owne profit of anothers disprofit this is more against nature in ciuill associates then pouertie against riches then sorow against their mind yea then death it selfe against their bodie And if thus we shall desire to build with other mens ruines this is as if each member should think it best for its owne health to turne and conuert to it selfe the nutriment of another which weakneth the bodie and destroyeth the whole and euery one thus to seeke his owne good and not the good of many that they may be safe dissolueth the ioyntes of ciuill societie We reade in the fable that the other members mutining against the belly complained by their industrious care and seruice omnia ventro quaeri that all was for good of the belly as if the belly had bene their God whereas it quiet alone and idle in the midst did nothing at all Quam datis voluptatibus frui but enioy as speakes x 2. Pet. 1. 13. Peter of belli-gods the pleasures of sin for a season and counting it pleasure to liue deliciously for a season like that crammed chuffe Luke 12. said to it self Thou hast much goods laid vp for many yeares eate drink and take thy pastime oâ— y Luke 16. 19. with that sonne of Belial all for the belly being clothed in fine linnen fared well and delicately euery day whereas the other members like the rich mans seruant hauing filled his barne full was faine with poore Lazarus lying at his gate to be refreshed with the crummes and nutriment that fell from his table wherupon all conspiring that neither the eyes should prouide nor the feete fetch nor the hands reach nor the mouth receiue nor the teeth chaw meate for the belly in pining it with hunger they brought also themselues into extreame consumption With which naturall parable I wish all Philautians may be drawne from seeking their owne things alone as z Liu deca 1 la. Dion 〈◊〉 antiq Rom. lib. o. Menenius Agrippa the Romaine Orator with this apologue wonne the factious Commonaltie from mutinie against the Senate For seeing our immanent selfe-loue to our selues must be the measure of our transient loue to others as not onely a Math 22. 39. grace commaunds Christians but euen b â—â—rist 〈◊〉 cap. 4. nature teacheth all men it is most repuisite in ciuill amitie saith an c Câ—â— lib. 1. de leg heathen Vt nihilo sese plus quam alterum diligat that no man loue himselfe better then an other but that d Idem in 〈◊〉 as euery one by nature is louing to himselfe he naturally translate the same affection to others without which true amiable societie is not preserued But alas whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brotherly loue meteth back againe to others in the same measure that she measured to her selfe and loueth them sicut scipsam as her selfe now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-loue leaues out sicut the measure and loueth her selfe without measure that we may now turne round about and cry to all with Saint e Phil. 2. 21. Paul All seeke their owne and not the good of others or at the least with him in the Comedie f Ter. And. act 2.
as I am of Christ whom when the stif-necked Iewes q stoned triplici lapidatione with a triple stoning with stonie r Vers 5â— hearts which burst for anger with stonie mouthes which y 5â— gnashed at him with their teeth and with z 5â— stonie hands which rained showers of stones vpon him as Austine speaketh yet he a 60. prayed for them Lord lay not this sin to their charge Nay see how he prayed for these his reuilers saith b Serm. supracit Austine When he prayed for himselfe he c Act. 7. 59. compared with 60. stood on his feet because the iust when he prayeth for himself is easily heard but when he prayed for his enemies he kneeled downe to shew that he prayed with all earnestnesse and intention of spirit yea whereas for himselfe he did but call on God saying Lord Iesus receiue my soule for them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he cryed out and that with a loude voice with all vehemencie and contention of voice Lord lay not this sinne to their charge and when he had spent the last breath for them to his God when he had thus spoken he slept Whose name Stephanus as it signifieth a crowne so coronam accepit suo sibi nomine impositam saith Austine he hath gotten that d 1. Pet. 5. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the incorruptible crowne of glorie sutable to his name As sailed the maister and Pilot Christ Iesus with his seruant and first Martyr Stephen so rowed the Apostles mariners of this shippe with a contrarie wind with a contrarie breath 1. Cor. 4. We are reuiled and we blesse we are blasphemed and euill spoken of and we vse gentle words And the maister hath charged all passengers for heauen like Paules e Act. 27 4. mariners to keepe a straight course though the winds be contrarie Blesse them that curse you and pray for them that reuile you and say all manner of euill against you Mat. 5. 44. Pray for thy most virulent reuiler to morrow of a blasphemer he may become a blesser and thou f Prou. 27. 1. knowst not what a day may bring forth He that is now thine enemy in slaundering railing and reuiling thee may to morrow be conuerted to repentance saith g homil 6. Austine and thy fellow Citizen in heauenly Ierusalem and perhaps greater therein then thy selfe Saul was Stephens greatest foe for it was too little for him to stone him with his owne hands alone omnium manâ—bus lapidabat saith that Father he stoned him with all their hands that threw stones in keeping their clothes that better they might throw and yet behold with that contrarie breath with that one prayer of Stephen was he of a foe made a friend of Saul a Paul of a persecutor a preacher of an impostor a pastor a doctor of a seducer of a pirate a prelate of a blasphemer a blesser of a theefe a shepheard and of a wolfe a sheepe of Christs fold therefore saith h Ibid. that excellent Father Non homo sed peccator te insequitur roga pro homine vt extinguat Deus peccatorem cùm enim mortuus fuerit peccator tibi homo non aduersabitur not the man but the sinner doth pursue thee pray for the man that God may take away the sinner for when the sinner is dead the man shall not impugne thee Thy i Chrysolog ser 139. brother rageth impute it to his sicknesse ascribe febri non fratri ascribe it to the feuer and not to thy brother dabisque prudenter infirmitat culpam fratri veniam and thou shalt wisely lay the fault on his infirmitie and giue pardon to thy brother seeing it is onely the feauer of his soule that thus hateth thee saith k August tract 8. in Epist Ioan. a Father Away then with your quid pro quo and rebuke for rebuke It was the wicked resolution of that requiter in the l Terent. And. Act. 5. scâ—n 4. Comedie Si mihi pergit quae non vult dicere ea quae non vult audiet If he begin I will declare his deedes which he doth praâ—ling against vs with malitious words as the m 3. Ioh. 10. Apostle spake of Dâ—trephes in a better requitall It is that resolute retalâ—ation of naturall men n Hom. I haâ— lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then shalt heare againe such words as thou speakest men so farre past shame that as Aeneas told brawling o Ibid. Achilles we may heare them scold in the eares of all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen like women that scold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they go in the open streete Thus are our hearts not soft to breake the force of reproch which is obiected but hard and stonie to send backe and resound the eccho of rebuke like p Plut. reip gerenâ— praecept Epaminondas who hearing Callistratus vpbraid the Thebans with Oedipus his parricide who killed his father and the Graecians with the murder of Orestes who slue his mother rendred this rebuke for rebuke 〈◊〉 verò ipsos à nobis â—iectos reâ—ipistis But ye receiued them when we for this did exile them Or like q Mâ—râ—â— AE 〈…〉 Vâ—later Aâ—thr lib. 14. cap. 2. Phocion on whome Demades crying out The Athenians will kill thee when they begin to be mad But they will kill thee replied Phocion when they begin to be wise Not much vnlike that great gâ—rd of Crassus the Orator whom when Domitius taunted with weeping for the death of a Lamprey which he fed in a pond But thou replied Crassus shedst not a teare at the buriall of thy three wiues Which quipping and taunting speech as it is but the â—ome of wit so is such iesting iustly censured by the holy Ghost for foolish talking Eph. 5. 4. Seeing it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 4. 29. as it were a stinking breath which as Phisitions obserue is a signe of inward putrifaction and when our throates are thus open sepulchers Psalme 5. 9. to belch out such vnsauory breath it is an argument that like graues we are full of dead mens bones within and all filthinesse and our inward parts are very wickednesse Lastly to conclude this point as we must not render rebuke for rebuke so neither blasphemie for blasphemie nor curse for curse but blesse them that curse vs. I know indeed Dauid wished euill vnto his enemies and prayed for their ruine Psaâ—me 69. And when Sauls flatterers like miscreants combined their tongues to accuse him with one voice to the King he did imprecate and wish euil to those foes Psa 109. He prayeth against their person vers 6. 7. 8. Set thou an vngodly man to be ruler ouer him and let Satan stand at his right hand when sentence is giuen vpon him let him be condemned and let his prayer be turned into sinne let his dayes be sew and let another take his office He bent his tongue like a bow and shot
out his bitter words against their family Ver. 9. 10. Let his children be fatherlesse and his wife a widow let his children be vagabonds and beg their bread let them seeke it also out of desolate places He curseth their externall goods and riches vers 11. 12. 1â— Let the extortioner consume all that he hath and let the stranger spoile his labour Let there be no man to pitie him nor to haue compassion on his fatherlesse children Let his posteritie be destroied and in the next generation let his name be cleane put out Yea he curseth their soule vnto death and prayeth for their damnation Vers 14. 15. Let the wickednesse of his fathers be had in remembrance with the Lord and let not the sinne of his mother be done away Let them alway be before the Lord that he may roote out the memorial of them from off the earth Behold here indeed as many imprecations of Dauid against his enemies as euer Callimachus the virulent Poet spent execrations on his mortal foe Apollonius and as bitter cursings as Ouid euer spent on his enuious foe whom in imitation of him he titled Ibis yea as that banner ended his imprecatory inuectiue with this summary execration Haec tibi quae precibus iustis mea deuouet ira Eueniant aut his non leuiora malis so concluded here Dauid his with not vnlike imprecation vers 20. Let it thus happen from the Lord vnto mine enemies and to those that speake against my soule Which practise of Dauid though it may seeme at first to giue allowance and warrant to words of bitternesse in cursing our blasphemers yet if with a single eye we more nearely looke into it we shall find that this imprecation was non optantis voto sed spiritu praeuidentis as Saint r Lib. 1. de serm Dom. in moâ—t ca. 4â— Austine resolues it not so much from a desire and wish of their ruine as from the spirit of foreseeing what would befall them As our Sauiour when vpbraiding the vnthankfull cities in the 11. of Mathew he anathematized the inhabitants of Corazin Bethsaida and Capernaum Non maleuolentia optabat sed diuinitate cernebat did not as men from malice wish it but as God foresee it For Dauid as a graue Å¿ Cal 〈…〉 in Psa 69. 23 writer noteth was not herein caried with a turbulent passion of choler to powre out his bile as most men wronged by their enemies intemperatly giue their tongue the raines but the spirit of God did dictate these imprecations to his Prophet in wisedome to discerne these reprobates from curable beleeuers and in vprightnesse to respect Gods glory rather then his owne priuate reuenge in confusion of his enemies and in moderation to execrate his and Gods enemies without turbulent passions of hatred malice and maleuolence which three if like him we could obserue Probè â—um imitaremur we might lawfully do as he did But seeing our vnderstanding is not so mollified that we haue that 1. Corinth 12 gift of discerning spirits but the Lord onely knoweth who are his and who are reprobates nor our wils so rectified but that vnder zeale for Gods glory we reueÌ„ge our own wrongs nor our affectioÌ„s so sober from disturbance that we are angry and sin not v M 〈…〉 in Psal 10â— Non est hoc cuiuis vsurpandum Christiano in exemplum trahendum this practise of Dauid is no pretence for our cursings nor his example to be vsurped of any Christian as x Balaâ— of Rome doth in hiring his Baalams of Saint Francis order daily to pronounce this spalme in execration against those whom they hate and to curse Israel whom the Lord would haue to be blessed If any for farther satisfaction require a larger discourse of these imprecations I referre him to Martin Bucers disputation of prayer in his explanations on the fift Psalme and to Mollerus his Lecture on the seuenth verse of the 54. Psalme where this at large is discoursed I conclude this point with Musculus in the place before cited It is a common prescript to all which Christ the King of heauen hath commaunded Math. 5. Blesse them that curse you and pray for them that persecute you His Embassadors the Apostle of the Gentiles from his maisters mouth hath enioyned it Rom. 12. 14. Blesse them that persecute you blesse I say and curse not The Apostle of the Iewes hath from his Lord giuen this charge 1. Pet. 3. 9. Render not rebuke for rebuke but contrariwise blesse By which iniunction of both al both Iewes and Gentiles must blesse for cursing and pray for their reuilers and what else should they pray for them saith y Lib. 4. d 〈…〉 cap. 44. Gregory but z 2. Tim. 2. 25. that of Saint Paul that God may giue them repentance to know the truth and come to amendment of life out of the snare of the diuell of whom they are taken at his pleasure to do his will And let both the offender confesse and the offended forgiue and testifie his reconcilement by words of friendship and loue to his enemy though he continue yet in his vnrighteousnesse of reuiling So much be spoken of this first namely verbal reconcilement Be reconliled in word But here beloued brethren we must not stay In atrio reconciliationis in the vtter court of reconcilement where men like the a Luke 1. 10. common people stay without and like the b Actâ— 5. 12. vulgar Iewes are with one accord in this Salomons porch and portall of peace but all being priests by our Christian profession to offer vp spirituall sacrifices 1. Pet. 2. 5. we must enter sancta the holy places of peace and amity by this beautiful gate of the temple of our body and offer to our brethren not onely the calues of our lips but the sacrifice of our hands to manifest our reall reconcilement For we haue a c 2. Sam. 3. 27 Ioab that will speake peaceably to Abner and yet vpon aduantage smite him for the bloud of his brother Asahel that will giue d 2. Sa. â—0 9. 10. Amasa words softer then oile Art thou in health my brother and yet with his precious balmes breake his head yea stâ—b him deadly and shed out his bowels on the ground For thus lip louing Ioab spake friendly to his neighbours e 1. Kings 2. 5. Abner and Amasa two captaines of the hoast of Israel but hauing warre in his heart with the sist of wickednesse he smote while he smiled he killed while he kissed and as Dauid there told his sonne Salomon shed the blood of battell in the time of peace And therefore if our loue and vnity will speake truly we must passe from this atrium to the sancta from word to workes from the tongue of friendship to the deeds of agreement and secondly be reconciled in deeds to our brethren Our Sauiour as before I shewed by symmetry and proportion Second reconcilement reall in my text inioyneth
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
because his sacrifice was more regarded thus Esau i Gen. â—â— was wroth with Iaakob because in the blessing he was preferred thus his k Gen. 3â— children were wroth with Ioseph because of his father he was more fauoured thus l Hâ—man was wroth with Mordecai because he was more honoured thus m 1. Sam. 1â— Saul was wroth with Dauid because he was more commended thus n 1. Sam. 17. Eliab was wroth with this younger because he was more exalted Which sinne of enuie as many shew it by causlesse anger so is it most dangerous to the soule of man because it is the eldest sinne and the diuels eldest sonne therefore cals Austine it the diuels sinne Plutarch the wound and plague Socrates the axe and sword Basil the rottennesse and rust and Chrysostome the moth and canker of the soule For o Maâ—â—â—◠〈◊〉 2. de paâ—t this fire consumeth the wood wherewith it was kindled cum suo alit nutrimento and this worme gnaweth the wood wherein it was bred this viper eates through those bowels wherein it was fed this moth fretteth that garment wherein it was cherished this canker consumeth that iron wherein it was nourished iustissimè possessorem suum torquet saith Nazianzen And iustly is irefull enuie the consuming of the flesh and rotting of the bones Prou. in the enuious and makes him cry with that father 2. Sam. 16. Behold my sonne which came out of mine owne bowels seeketh my life This was it that made p Sabell lib 9. Exemp cap. 2. Cimon so infest to Pericles Anitus to Alcibiades Epaminondas to Pelopidas Hanno to Hannibal Fabius to Scipio and Marcellus to Caesar which tortureth the mind of its owne possessor so much the more because as q Plut. Apoth Anacharsis truly obserued it is grieued not onely with its owne aduersitie but with other mens prosperitie as Bion seeing an enuious man sad said That either some great skill is happened to him or some great good to some other And therfore by r Homil. 41. iâ— Math. Chrysostome rightly tearmed bellua multorum capitum because as they who serue that beast with many heads Apocalyp 4. and receiue his marke in their forehead shall be euer tormented and haue no rest neither day nor night so they also that serue this beastly passion of enuie and receiue its Tau and crosse in their countenance are so tormented in mind that it will not suffer their eye-lids to slumber nor the temples of their head to take any rest Which sinne as it takes no quando nor oportunitie of anger but is that Å¿ Rom. 7. 13. sinne exceeding sinfull because wheras all other sinnes are vnius ferè horae peccata but sinfull acts of an howers continuance saith Damascene this is like that inhabiting Cananite and dwelling sinne Rom. 7. 17. whereby inuidus singulis horis peccat the enuious man continueth sinning euery houre and minute of time so is it a sin exceeding painefull because whereas all those other sinnes of drunkennesse gluttonie chambering and wantonesse Ro. 13. 13. in actu voluptatem aucupantur aliquam taste and rellish some sweetnesse and pleasure in the act of their commission as Sabellicus in the cited place obserues sola inuidia perpetuo est moerori Strife and enuying are in continuall sorrow and sadnesse of heart Onely enuie of all the companie with Caine hath still her countenance cast downe and inwardly goes mourning all the day long Onely enuie like the flie â—ingeth her wings and torments her selfe in the light of others which she labours to extinguish and put out I pray thee what pleasure saith t Ad Dâ—meir Ierome doth enuie yeeld to its owner what delight hatred to the possessor or what sweetnesse malice to the maligner so runne through all these perturbations inuenies tot animi tormenta quot vitia and thou shalt find so many torments as there be passions of the mind which therefore by so much might more easily be ouercome by how much they bring no pleasure nor sweetnesse vnto vs in the act of committing them Howbeit if neither we obserue the cause wherefore nor the persons with whom nor the season when nor the manner how yet fiftly hath both the heathen and heauenly man too praefixed hâ—r a teatme quousque and set her bonds of a day which she shall not passe Here must this raging sea stay her proud waues and if thus farre she will go she shall go no further For as three degrees and ages of anger are censured by our moral-maister u Lib. 4. Eâ—his cap. 5. Aristotle one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cholericknesse which is the infancie of anger soone come and gone another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amarulencie or bitternesse which is the youth of anger and stayes boyling in hote bloud for oportunitie of reuenge and the third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 irreconcilable wrath which is her man-age and full stature when she will not be appeased but remaineth implacable without wished reuenge For as there is a triple growth of pietie in children young men and fathers 1. Ioh. 2. 14. so from this roote of bitternesse like that x apple tree in Aslyria some fruit is but budding other ripening and some growne to maturitie So condemneth S. Paul these three degrees of sinfull anger and this three-fold state of angry sinne Eph. 4. 31. Let anger and bitternesse and wrath be put from among you For remedying of the first he forbids vs to walke in the way of vngodly anger be angry but sinne not If that passion be too familiar to stay vs from the second he inhibits vs like sinners to stand in the way of bitternesse Let all bitternesse be put away if our standing vpon it make vs stand in that path to keepe vs from the third he chargeth vs not sit downe in the chaire of wrath and lye downe in the bed of implacabilitie Let not the Sunne go downe vpon your wrath for this is to giue place to the diuell ver 27. who like the y Psal 114. 20. 21. 22. Lion that is greedie of his prey when the Sunne is downe creepeth foorth in the night to seeke whom he may deuoure quietis tempore ad animum iracundi accedit and on the night season commeth to the angry mind in his bed saith z Pastoral part 3. admoâ—â— 10. Gregorie and bringing to his memory the greatnesse of the iniuries exaggereth euery circumstance and sheweth them intolerable to incense his reuenge and therefore noctem metuens beatus Paulus blessed Paul fearing the nights occasion for a work of darknesse saith a Homil. 14 in Eph. 4. â—6 Chrysostome dare not let one go angry to bed lest the Prince of darknesse aduantaged by his solitarinesse finding his house swept from charitie and garnished with hatred bring in seuen other spirits of malice worse then the former of anger but would haue him though he be angry yet sinne not vnto wrath
I none but such as I haue I giue and forgiue thee In all other good works some one sometime may pretend some colorable excuse saith g Serm. 61. de Temp. Austine but for loue none can excuse himselfe Some bodie may say vnto me I cannot fast but can he say truly I cannot loue he may say for my stomackes sake and owne infirmitie I cannot abstaine from wine or flesh-meate but can he iustly say I cannot loue Some man may say I cannot keepe my virginitie he may say he cannot sell all his goods and giue them to the poore but can he say truly I cannot loue and forgiue them that trespasse against me Let no man deceiue himselfe beloued brethren for God is not mocked nor deceiueth any for though there be many good workes which through humane infirmitie we cannot corporally performe it is too abhominable and a filthy excuse that in this worke of the mind either the lame or the deafe or maimed should for its wearisomnesse make excuse For in this worke of loue neither the feet labour in running nor the eyes with seeing nor the eares with hearing nor the hands in working It is not said vnto vs go ye to the East and seeke charitie saile to the West and ye shal find loue it is engrauen in our heart by that lawe of nature Do as ye would be done to Luk. 6. 13. Whosoeuer thou art this commandement of loue which he commaundeth thee this day is not hid from thee neither is it far off as h Deut. 30. 11. 12. Moses speaketh It is not in heauen that thou shouldest say who shal go for vs to heauen and bring it to vs that we may do it Neither is it beyond the sea that thou shouldest say Who shall go ouer the sea for vs and bring it vs and cause vs to heare it that we may doe it But loue is very neare vnto thee euen in thy mouth and in thine heart to giue it in forgiuing each one his brother Some man may say saith i Ser de Maâ—â—yr Leo I cannot watch I cannot fast I cannot giue all to the poore I cannot liue single but can he say I cannot loue It may be saith k H 〈…〉 l. 6. 〈…〉 d Maâ— 5. 44 Vâ—de tom 6. â—b 〈…〉 a Aâ—hmant â—â— 17. ser 59. dâ—â—â—p Austine that sometime thou hast not gold and siluer apparell or corne wine or oile in thine house to giue to the poore but what shadow of excuse canst thou pretend that thou hast not a penniworth of charitie a wedding garment of loue a graine of mustard-seed of amitie a drop of dilection and ointment of loue in thy coffer and wardrobe and garner and chalice and boxe of thy heart No no this is the tribute of loue wherewith all the world is taxed and all may go to be taxed euery man to his owne citie It is an easie offering alwayes at hand or at heart that with Isaac thou needst not aske but where is the Lambe for the oblation It is within which thou maist easily offer as of that which cost thee nothing In forgiuing each one From the heart For because man ofteÌ„ forgiues with his mouth â— manne◠〈◊〉 from 〈◊〉 〈◊〉 propter homines as l Hâ—â—d 〈…〉 rat Dom. Austine noteth and keepes hatred in his hart propter daemones and m Ierom lib. 3 an Math 18. 35. can say of his brother He knowes I beare him no euill will I will leaue him to God his Iudge I haue for my part forgiuen him for n Buâ—â—r enarra in Math. 18. 35. thus we wold often seeme to pardon our brother when we scarce from our hart forgiue him that we loue him as before yea o Tom. 1. ad epâ— Castor say in the Lords prayer Forgiue as we forgiue animo discrepante cum verbis oratione dissidente cum factis as Ierome noteth therefore Christ saith that Father taking away all hypocrisie and colour of fained peace commandeth to forgiue from our hearts And that if not from his precept yet after Gods example Qui remittit ex corde as Musculus on these words obserueth Who so forgiueth men from his heart that he p Ier. 31. 24. remembreth their trespasses no more but q Micha 7. 19 casteth them into the bottome of the sea and imputeth them not vnto them but couereth al their offences Psalme 32. 1. Which most motiue example of his Father his Apostle vrgeth as the strongest inducement Ephes 4. 32. Be ye tender hearted forgiuing one another But how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen as God forgiues you And if this loue of God shed abroade in our hearts and r Mathew 3. 11 fire of the spirit like that purifying flame in the Å¿ Numb 31. 23. law cannot burne out all our drosse of malice till it be pure and take away all our tinne of hatred from the heart certainly it argueth we remaine full like those wicked Gentils Rom. 1. 29. of all vnrighteousnesse wickednesse maliciousnesse full of enuie murder and debate and poisonous affections of the heart For as we reade of Germanicus Caligula his father that when according to the t Suet. â—n Tyber cap. 75. vide comens Beroald custome of the Romanes who burned their Emperors bodies and other least being interred in forrame wars the enemie should dig them vp though his bodie was consumed in the fire yet his heart could not â—e prierced by the flame but lay vnburned among his bones because being opened it was found full of poison whose nature is such that dipt in poison it resisteth all fire as v Suet. in Calig cap 1. Tranquillus and x Li. 11. nat hist cap. 37. Plinie both obserue euen so and more then so if this fire of Gods spirit That he forgiueth vs from his heart kindle only our tongues and hands to loue our enemies in word and worke alone and inflame not our hearts also to loue them in truth 1. Iohn 3. 18. it tels the searcher of the heart that yet for all this our heart is wicked and deceitfully malicious aboue all things and as y Iames 3. 8. Iames speaketh of as little a member full of deadly poison And though this stonie heart cannot be burned with this fire but lieth buried in the whited tombe of the body though this whited tombes rottennesse and ranc or appeare not to flesh and blood and men that go ouer it perceiue not for it is wicked and deceitfull aboue all things who can know it Ier. 17. 9. yet he who onely knoweth the hearts of all the children of men 1. Kings 8. 39. z Iob 10. 4. hauing not carnall eyes nor seeing as man seeth a 1 Sam. 16. 7. looketh not like man on the outward appearance but beholdeth the heart yea so searcheth the heart and trieth the reines he I say who as Ierome speaketh is all eye when he seeth the hearts hypocrisie and all hand when he
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
mouth that displeased him wherefore well might he speake as he k Ci◠in Lalio doth from his experience that nothing doth more beget and bring vp amitie then paritie equalitie and likenesse in the things of the bodie of mind and of fortune What knit Austine and Alipius so indissolubly together to come to more spiritual friendship but because as he l Lib. 6. 8. 9. conf confesseth they were borne both in one towne Togasta in Affricke brought vp in one studie of learning almost of one age conuerted by one Ambrose at Myllaine at one time from one heresie receiued one baptisme and one spirit of new birth And what should more linke our hearts then that we are all borne of one immortall seed in one wombe of the Church growing vp in one bodie to the full stature of Christ as members knit together by one spirit all trauelling to one Canaan and hope of our calling in this way seruing one Lord maintaining one faith fighting together in one Sacrament and oath of Baptisme and louingly liuing together as sons of one God and Father of all O hearts harder then Adamant complaineth m Eras pacis quarim peace In rebus tam multis consortium in vita tam inexplicabile dissidium In so many things fellowship and in life no friendship All one bodie and in the members no sympathie In all one spirit and in the affections no harmonic All one hope of heauen and in coheires no symphonie All one Lord and in fellow seruants no vnitie All one faith and in opinions no symmetrie Al sworne in one Baptisme and in fellow soldiers no symmachie all adopted by one Father and in brethren no fraternitie For all these one 's no vnitie This of all other is argumentum maximi momenti the most inducing motiue saith a n Beza maior ann in Eph. 4. 4. Writer and strongest argument that may be to loue that we are all by one God and Father made one bodie through one Spirit to serue one Lord in one faith and consecrated to him by one Baptisme doe hope all for one glorious inheritance whereunto we are called Which seuen o Zach. 11. 14. bands of brotherhood seeing Satan hath dissolued as Antiochus cut off the seuen brethren which were knit together 2. Mach. 7. giue me leaue to bind them faster then before and seeing the vnitie of one God and Father is p Rolloc in Eph. 4 first in order somewhat inuerting the linkes to order them as Beza in that golden chaine hath proposed them First we haue all one God and Father of all who as he is the 1. linke of Christian brotherhood One Father author not of confusion but of peace 1. Corint 14. 33. so will he haue all things in his house done honestly and by order ver 40. And rather so done because as mightily he hath shewed himself a Father of generation to vs all Esai 64. 8. wherein yet are both q Acts 17. 24. 28 beasts and r Verse 26. beastly men our brethren and our sisters but the ſ Iob 17. wormes so mercifully hath he bene a Father of regeneration to redeeme vs his children Esai 63. 16. for which cause we may call t Math 13. 9. none our father on earth but him nor any brethen but the children of his spirit From which former paternitie of creation as he called his creatures onely good when they were seuered apart but then indeed very good when in one view he saw them v Iun. in Gen. 1. 31. in symmetrie vnited together Gen. 1. 31 so frō this later fatherhood of recreation he counts his new creatures good when in peace they serue him by x Mat. 18. 20. two or three but then only commendeth them for very good when they all continue together with one accord in the temple and in symphonie praise him together Acts 4. 46. yea so good that in admiration thereof he crieth out in exclamation Ecce quà m bonum behold how good it is when brethren dwell together in vnitie Psalme 133. For indeed as the eye saith Saint y Lib. 3. de Gen. ad lit cap. 24. Austine the light of the body though it seeme faire and is well fauoured in it selfe when it is apart from the whole is yet more beautifull and comely when vnited with the members of this little world so the light of the world was glorious and good in it selfe when it was without the firmament of his luster Gen. 1. 4. but then onely called most glorious and very good of its Father when he saw it ioyned with the members of the greater world verse 31. Which vnitie of creatures if it be so good and comely in the eye of their mightie Father who formed them of dust by his word then Quà m bonum quà m iucundum how good and comely is it in the eye of their mercifull father who framed them anew by his essentiall word to see his children like brethren dwell together in vnitie Which dutie of accord though as father rightly he might claime by that title of father A sonne honoreth his father If then I be a father where is mine honor And which seruice of vnitie though as God iustly he might challenge by that right of master a seruant honoreth his master If then I be your master where is my feare Mal. 1. 6. yet draweth he them with promise of reward in that Psalme that they might do it at least like hired seruants for their profit which they would not for his pleasure as dutifull children Ecce saith he behold how profitable and how pleasant it is which sith for himselfe is not pleasant any thing vnto the Almightie that thus thou art righteous nor profitable vnto him that thou makest thy wayes thus vpright Iob 22. 3. for as thy goods are not profitable Psal 16. so neither is thy goodnesse pleasant vnto him for himselfe Iob 35. 7. surely the profit and the pleasure of this concord redounds to them alone that like brethren dwell together in vnitie And though vertue haue no reward better as vice no punishment greater then it selfe so that we should not need the spurre of reward to be pricked forward to this as neither the bridle of punishment to be restrained from that yet is he here driuen to call on our dull nature with the spurres of profit and pleasure when we behold how profitable and pleasant a thing it is for brethren to dwell together in vnitie For seeing omne amabile euery obiect of our loue which lodestone-like draweth our iron hearts to affect and embrace it must be as our z Arist li. 8. eth cap. 2. Moral-master teacheth either good or profitable or pleasant he setteth here this Psalme before our eyes as a glasse wherein we may behold how good how profitable and how pleasant a thing it is for brethren to dwel together in vnitie The glorie of which vertue was so eminent to the eye of his
in his workes oft expounding most excellently shewes this mutuall compassion Behold saith he the foote treadeth on a thorne and see how all the members condole it the backe bends it selfe the head stoupeth the eye most remote in place diligently searcheth the eares attend where it is said to be the hands pull it out euery member is busied to succour it and yet neither head nor eye nor eare nor hand nor any part but the foote was pricked with the thorne And this is that memento of compassion and fellow-feeling which the Apostle enioyneth fellow-members of this body Hebr. 13. 3. Remember them that are in bonds as if ye were bound with them and them that are in affliction as if ye were also afflicted in the bodie This sympathie of Christs members Paul commandeth Christians Reioyce with them that reioyce weepe with them that weepe Rom. 12. 15. This like-affection euen nature k Aâ—ist lib. 9. Ethic. cap. 4. teacheth all men who wold haue a friend to be not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also to be of like affection one towards another that whether our fellow-member sing of mercie or iudgement pipe vnto vs of his wealth we daunce for ioy or mourne for his woe we lament This was l Iob. Iobs commiseration Did not I weepe with him that was in trouble and was not my soule in heauinesse for the poore But alas where is this weeping with them that weepe We weepe often but it is like the Crocadile who first kils a man and then weepes fainedly for him but for all her teares after deuoureth him Such a Crocodile was m Ier. 41. Ishmael the sonne of Nethaniah who hauing slaine Gedaliah wept for him forsooth and with his fained teares moued Gedaliah his friends to come and mourne for him and at aduantage slue them with the sword These weepers for their fellow-members afflictions are like those hired women-mourners Ier. 9. 17. 18. which with the woman of Tekoah faine themselues to mourne and put on mourning apparell 2. Sam. 14. 2. which can now so weepe with them that weepe as presently reioyce with them that reioyce and are rather passionate then compassionate members whose heauinesse may endure it may be for a night but ioy commeth in the morning Those that indeed will be true condolers must so be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Pet. 3. 8. and suffer with another that as Beza paraphrastically well turnes it they be mutuo molestiarum sensu affecti be touched with the sense and feeling of their griefes We n Diodor. Sicul. lib 4. dereb an t cap. 1. reade of such compassion among the AEthiopians that if any one be hurt or harmed in any part by misfortune all his domesticals and friends hurt themselues in the same if he halt on the right they limpe on the same if on the left leg in compassion they halt on the left communis est omnium felicitas infelicitas saith mine Author these naturall men like the naturall members are touched with the sense and feeling of one anothers griefes And if we will not learne of barbarous and vnwise yet let vs learne of the wise and holy men of God at least let vs learne of our members which we stil carrie about vs. Behold and consider thy selfe O man If Paules face be smitten with the rod the tongue it complaines why smitest thou me the heart it sobs and sighes why grieuest thou me the eye it watereth with griefe why saltest thou me the head it shakes why vexest thou me the hand it points him out why wrongest thou me Behold in a throng and preasse of people saith o Hom. 15. citat Austine if the foote be trode vpon the tongue complaineth thou treadest on me if he reply to it I trode on the foot I touched not thee Yes thou trodest on me saith charitie 4. coÌ„gratulatioÌ„ thou trodest on me saith sympathie thou trodest on me saith vnity their suffering is mutuall as their ioy reciprocall If one member be had in honour all reioyce with it Is the backe to be decked and adorned with costly raiment for ioy the head will inuent it the eye will lust it the feet fetch it the tongue prize it the hand inuest it and the head like our p Mat. 25. Sauiour will congratulate them all In that ye haue done it to the least of these my brethren ye haue done it to me This was the reioycing of Paul with the Phâ—lippians for their heauenly health and their resounding ioy with him for his spirituall wealth Phil. 2. 17. 18. We were comforted saith q 2. Cor. 7. 13. he to the Corinths because ye were comforted and this confidence haue I of you all that my ioy is the ioy of you all 2. Cor. 2. 3. This is the congratulation of Saints to reioyce with others ioy and be glad they haue that in others which they possesse not themselues vt singulorum beatitudo sit omnium omnium beatitudinum vniuersit as singulorum saith r Tom. 4. lib. de amicit cap. 22. Austine That the wealth of each one may be the weale of all and their common prosperitie each ones particular plentie that one bodie being at vnitie the members may haue communitie and that common care moue sympathy and compassion of the members which are linked by a nearer bond of One spirit Which as a soule in this mysticall bodie knitteth 3. link one spirit all her members with ioynts and nerues nearer then the spirit of man doth the lims of his bodie with arteries and sinewes of the flesh For as in the diuine essence though there be three persons which are in themselues distinct yet because they all haue one spirit and nature 1. Ioh. 5. they haue therefore but one will Ioh. 17. 21. So we also though we be many persons and members of one bodie 1. Cor. 12. 12. yet because we haue all but one spirit vers 13. we must needes be like them Act. 4. of one heart and one mind And therefore sith from one soule and spirit humane contrarie iudgements disagreeing thoughts and opposite motions cannot properly proceede but as Å¿ Arist lib. 9. Ethâ—c cap. 4. Nature teacheth the same desire the same lust and will well concluded Paul his Philippians in the bond of peace from the vnity of this spirit Phil. 2. 2. If there be any fellowship of the spirit saith he be like minded hauing the same loue being of one accord and of one iudgement And indeed seeing as corporall wedlocke putteth two soules in one bodie Eph. 5. 31. so spirituall mariage with Christ through this spirit maketh but one soule as it were in two bodies 1. Sam. 18. as t Lib. 8 Ethic. Aristotle spake of friendship Surely as the former couple being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as u Ephes 3. 6. Paule speaketh of the same bodie must needes be x Philip. 4. 3.
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yoke-fellowes to y Eccles 26. 7. draw both one way so these latter paire being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same spirit Phil. 2. 2. must needes also be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yoke-fellowes to mind one thing and draw both one way in their iudgements Thus were those former Christians of one heart and soule because they had this one spirit Act. 4. 32. This witnessed z Apol. ad Gent. Tertullian of those later Christians in his time Animo animaque miscemur We are of one heart of one mind and one iudgement because we haue one spirit And this is the nearest of all bonds that heauen and earth can afford For our God of peace to knit our affections bindeth vs with all cords of loue possible to be found First because men of one kingdome loue one another better then straungers that we might do so he made vs one kingdome 1. Pet. 2. not any of vs alients and forreiners but all of one commonwealth Ephes 2. 12. And because in one kingdome men of one citie commonly loue best that we might do so he made vs fellow-citizens and that with the Saints vers 19. And because in one towne factions do arise and domesticals loue more that we might do no lesse he made vs one houshold as there we may reade And because often mans enemies are they of his house and brethren of all the familie loue best that we might do likewise he made vs all brethren Mat. 23. And yet because brethren may iarre and the members neuer fall to warre that we might neuer fall out he made vs one bodie Ephes 4. And yet againe because the members of his bodie may be diuided and our soule is neuer at diuision that our minds wils and iudgements might for euer be vnited he gaue vs this one spirit which is the bond of peace Wherefore that with g Phil. 4. 3. the Apostle I may exhort I pray Euodias and beseech Syntiche that they be of one accord in the Lord. Let the bodie of Antichrist because it hath not this one spirit but like that mad bodie in the h Marke 5. 1. Gospell is possessed with a legion of euill spirits let her members beate one another as did his which cannot be bound with these chaines of vnitie as his could not with bands But seeing Christs bodie which ye are hath one spirit i 1. Cor. 1. 10. I beseech you brethren by the name of our Lord Iesus Christs sake that ye all speake one thing that there be no dissentions among you but be ye knit together in one mind and in one iudgement k Ephes 4. 3. indeuouring to keepe the vnity of the spirit in the bond of peace and rather because it is commaunded by One Lord. For though on earth there be many Lords yet vnto 4. link one Lord vs there is but one Lord Iesus Christ by whō are all things and we by him 1. Cor. 8. 6. who as he came in the l Luke 2. raigne of Augustus a time of peace and was brought from heauen with an m Verse 14. Angelicall song of peace so being indeed the n Esai 9. 6. Prince of peace at his returne to his Father left he his seruāts the cognisance of peace Ioh. 14. 27. Peace I leaue with you my peace I giue vnto you For as malice is Satans liuerie whereby euen Caine is discerned to be of that wicked one 1. Iohn 3. 12. so is loue Christes badge by which each one is knowne to belong to this Lord vers 19. By this saith he shall all men know that ye are my disciples and seruants if ye loue one another Ioh. 13. 35. Not by crying Lord Lord not by casting out manie diuels not by doing anie great miracles in my name not by prophecying in my name Mat. 7. 22. not by speaking with the tongue of men and Angels not by hauing the gift of prophecie not by knowing al secrets al knowledge not by faith that cā remoue mountains not by feeding the poore with al your goods nor by giuing your bodies to be burned 1. Cor. 13. But in hoc cognoscent by this cognisance shall all men know ye are my seruants if ye loue one another Other that are wicked may haue all these gifts as before I haue shewed but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Apostle by this badge are the children of God knowne the children of the diuell 1. Ioh. 3. 10. This was the badge whereby as the Scribes and Pharises o Acts 4. 13. knew by the boldnesse and learning of Peter and Iohn that they had bene with Christ so the heathen knew those primitiue saints to be Christians and belonged to Christ when they cried Vide vt inuicem se diligant See how these Christians loue one another Ipsi enim inuicem oderunt for they hated one another saith p Apol. 39. adu Gent Tertullian and shewed by their badge that they were of their father the diuell seeing the q Iohn 8. 44. lustes of their father they would do and be as readie to kill one another as we to die one for another lay downe our liues for the brethren Which badge of one Lord seeing to weare on one arme is not sufficient for them who like Publicans and sinners loue none but their friends Math. 5. 46. our prince of peace because he is Lord of Lords and King of Kings will haue his seruants to weare it not onely on their breast but also on their back and loue their foes as well as their friends Math. 5. 44. A new commaundement saith this one Lord I giue vnto you that ye loue one another Ioh. 13. 34. But how one another Euen as I saith he haue loued you mine enemies that ye loue one another Know ye what I haue done to you Ye cal me Maister and Lord and ye do wel for so am I. If I then your Lord and maister haue washed your feete in loue to my foes ye ought also to wash one anothers feet These are beloued fellow-seruants the armes of your one Lord whereby ye may shew of what house ye come whether to one Lord as seruants yea as brethren ye belong Louers of their friends are to him but halfe a kinne yea are but his brethrē in law euen of their wrested law r Mat. 5 43. who taught to loue a friend and hate an enemie nay they are not allied to this one Lord vnlesse Publicans and sinners be his kinred Louers of their foes they are his nearest kinne euen his father and mother his sisters and his brethren Math. 12. 50. Now beloued in Christ Iesus sith this one Lord left vs his badge when he went to know vs to be his seruants when he returnes what will he say when he finds on our backes the marke of the Beast and on our breasts the badge of the diuel He will say to such Christians as
faith to faith Roman 1. 17. Which reuelation neuerthelesse whether it be meant from the faith of Preachers to the faith of their hearers as Å¿ Lib. de spirit lit cap. 11. Austine or from the faith of the Iew to faith of the Gentile as Ierome or from the faith of God promising to the faith of man beleeuing as Ambrose or from faith in the old to faith in the new Testament as Chrysostome or rather from faith imperfect to faith more perfect in degree with Musculus and Aretius I rather deeme surely it is not distinct in either but one in both them and vs which like t Macrob. Sat. lib. 1. Ianus being bifrons two-faced in the Iewes as it did in u Ioh. 8. 56. Abraham that saw Christs day looked forward to him that was to come and in vs Gentiles looketh backward vnto him who is alreadie gone as Peter witnessed of vs both when he spake of this bifrons fides Act. 15. 11. We beleeue to be saued through the grace of Christ euen as they For he hath put no difference betweene vs and them after that by faith he had purified their hearts Which last exposition of our latest expounders as it suteth with the limmes of the text so is it semblable to like phrase of Scripture where the godly are said to grow froÌ„ strength to strength Psal 84. and to be changed from glorie to glory by the spirit of the Lord 2. Cor. 3. 18. and here from faith to faith Ro. 1. 17. froÌ„ a x Mat. 6. 30. litle faith to a y Mat. 15. 28. great faith as he prayed in the z Mat. 9. 24 Gospell Lord I beleeue helpe my vnbeleefe or as the a Luk. 17. 5. Apostles Increase our faith For howsoeuer the Apostle saith b Strom. lib 5. in princip Clemens Alexandrinus seeme to import a double faith in this place yet he purporteth but one quae per augmentuÌ„ ad perfectionem contendat a musterd seed of faith planted by Paule which watered by Apollo may grow vp to a great tree in whose branches the graces of heauen may build their nests as he seemes to allude Thus then haue we all whether Iewes or Gentiles bond or free rich or poore one faith one I say though not in euery subiect wherein it dwelleth yet one in the obiect on which it worketh the free grace of God in Christ Iesus who was yesterday c Caluian Heb. 13. 8 aly vnder the Law and is to day in the Gospell the same Iesus and Sauiour for euer Heb. 13. How should we not then all agree in one light of truth being 1. Vse so manie beames shining from this one Sunne of righteousnesse How should we not all beare one fruit of the spirit being so many branches ingrafted in this one vine and roote of Iesse How should we not all relish alike each to other being so manie brookes deriued from this one fountaine of grace How should we not all consent in one sense and iudgement being so manie nerues proceeding from this one head of wisdome How should we not all be of one affection being so manie arteries springing from this one heart of loue How should we not all be of one mind being so many veines drawing our nourishmeÌ„t from this one liuer of life How should we not all be of one accord in Christ Iesus being so manie lines drawne from this one center of grace How should we not lastly square and proportion all our soules and bodies each to other being so many liuing stones coupled and built together on this corner stone and foundation Christ Iesus the author finisher of this one faith O what sympathie in our bodies and vnity in our soules should it make that these desperate compatients are healed by this one Phisition O what symphonie of tongues and free affection should it cause that forlorn captiues we are freed al together by this one redemption O what vnitie of spirit and coniunction of minde bred it in the children of Israel that this one Sauiour made them all d Exod. 15. 1. one miraculous way into the holy land through the red sea wherin he drowned their enemies And what vnion of minde should it cause in vs true Israel that he hath e Heb. 10 19. 10 made vs all enter into the holy place by one new and liuing way eueÌ„ his bloud in the red sea whereof he hath drowned all our foes the fiends of hell As we all then blessed brethren go this one way thorough truth vnto life so let vs not fall out by the way through any error in this life we haue all one faith and grace of God in Christ Iesus the one and onely meanes of our saluation Which one faith seeing our aduersaries of the Romish sinagogue 2. Vse rent in sunder by their idolatrous superstitions how can we be but vnequally yoked with those infidels What fraternitie and fellowship can the righteousnesse of Christ haue with the vnrighteousnesse of Antichrist What communion or common vnion can light haue with darknesse What concord Christ with Belial What part the beleeuer aright with the infidell what agreement the temple of God with diuels saith S. Paul 2. Cor. 6. 16. For though f Lib. 4. princip sâ—d cap. 10. Stapleton slaunder our Church with renting this one faith yet sith the foundation of their faith is not the rock alone wheron we build but that other of sand 1. Cor. 3. as hath bin in * By D. K. throughout his conference conference learnedly shewed if their religion be superstition and their Christian profession Antichristianisme which hath bene as solidly and substantially * By D. D. and D Ao in their Tracts of Antichrist proued without doubt we haue rightly come out from among them and separated our selues iustly as g Tract de Eccl. cap. 10. per totuÌ„ Philip Mornay hath sufficiently demonstrated For seeing this one faith and onely meanes of life they refuse at his hands who freely offereth them all-sufficiency and answer wickedly what h 2. Sam. 24. Dauid did well Not so but I will buy it of thee at a price seeing they count Christs robe of righteousnes not large enough to couer their nakednesse of sinne but patch too a peece of new cloth as if this old were out worne seeing they botch to it the i Esa 64. 6. menstruous and filthie clouts of their owne righteousnesse which like the k 2. Sam. 10. 4. 5. curtald garments of Dauids seruants cannot hide their shame but do indeed defile them as l Iob. 9. 31. Iob confessed Mine owne garments defile me and had more need to be washed themselues in the bloud of the Lambe then be able to wipe away their scarlet sins truly if they will be our brethren in this one faith they must know that when they came to buy food of life at our m Gen. 42. 25. Ioseph with