of men and deride their ridiculous customes which is not my wont let me craue pardon for my want If in hate and heate against the spirit of singularitie and scisme and to auert the readers therefro being prouoked I haue called some deceiuers of minds Puritans or Pruritans beare with this zeale also Ipsa enim necessitas aduersus huius certaminis doctrinas instans talem nobis sudorem efficit vt lectores auertantur as saith Epiphanius in not vnlike case I did it because sinful scisme is impudent and hauing a whores forehead will not be ashamed till we spit in her face In which respect as I cannot hope for better acceptance of my widowes mite then did x Prooem in lib. 2. commeÌ„t in Oscam Alij quasi parua contemnunt quicquid dixerimus coÌ„trectare despiciâ—it Alij odio nominis nostri non res sed personas consideraÌ„â— magisque aliorum silentium quà m nostrum studium probant Sunt quae audacter nos facere asserant c. Quidam in eo se disertos arbitrantur doctos si alieno operi detrahant c. Ierome of his much cast into the treasurie Some will despise it as a thing of no value and whatsoeuer we write disdaine to reade it Others in hatred of our name consider the person not the thing more commend others silence then our indeuor some count vs bold for handling a matter neuer written of before some thinke themselues skilfull and learned if they can detract from other mens labours non quid ipsi possint sed quid nos non posâ—umus dijudicent so may I iustly wish with Lucilius that neither the best nor worst learned might be my readers because they vnderstand nothing at all and these more then perchance I do meane y Cicer. lib. 2. de Orat. Perseum non curo legere Laelium volo Perseus is too learned honest and not vnlearned Laelius I wish for my Reader And now thee I intreate good Christian if thou hast not written suspend thy censure till thou know what it is to write and be buried in a dead letter of lesse delight and perswasion if thou hast written yet suspend thy iudgement till thou meet with a matter wherein thou hast euery man and yet none for thy helpe It is an easie matter to chaunge an Author è Graeco in Latinum from his Athenian cloke into a Romaine gowne A more easie matter like Chrysippus to take Euripides his Medea and concealing his name make it our owne Tragedie as some do I speake not this to taxe others or commend my selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the brag of a proud Painter that thought be farre from my heart onely I tell Momus Carpere vel noli nostra vel ede tua If I haue done well Martial Epigr. and as the storie required it is the thing that I desired let God haue the praise thee the profite and me the paines But if I haue spoken slenderly and barely as thou shalt perceiue it is that I could The God of peace enlighten thine vnderstanding and sanctifie thee throughout that after thou hast enioyed the peace of conscience thou mayst possesse that eternall peace of God in the heauens Amen Thine in the Lord Egeon Askew BROTHERLY RECONCILEMENT MATH 5. 24. Go thy way first be reconciled to thy Brother THose a Mat. 23. 13. Porters of the kingdome who had taken away the Key of knowledge Luke 11. did with their forged glosse that b Bulling conc 39 in Apoc 9. 1. Doctrina adulterata est clauis adulterina false key so wrest the locke and sence of the Law that sooner they could enter those c Deuter. 29. 29. secreta Iehouae the priuie chamber of Gods secret counsell then open these reuelata the presence-chamber of his reuealed will For whereas Law was not only d Rom. 7. 12. holy to bind the hand from the action of bloodshed Leuit. 19. 18. but e Vers 14. spirituall also to bridle the hart from the affection of hatred vers 17. the Scribes and expounders of the Law whose f Ier. 8. 8. pen it seemes taught falshood by tradition misconstruing the turbulent passions of anger malice and enuie as g Bellar. lib 1. da statu pâ—ccat c. 3. 9. 12. Papists now do to be but h Chrysost Homil 11. op imp in Math. 5. sic glossord Caluin muscul Chem. Aret. Bez. Pisc Ferus Quill in Mat. 5. expon least matters of the law Mat. 5. 19. 20. restrained by their glosse the sixt precept Thou shalt not kill to the outward act of murder vers 21. and openly professed out of not i Math 23. 2. Moses chaire but their stoole of k Psalme 94. 20. wickednesse whereon they imagined mischiefe for a law yea publikely proclaimed as if not l 2. Corint 3. 15. their heart alone but m Acts 28. 27. eyes too in reading of n Leu. 19. 17. 18. Thou shalt not hate thy brother in thy heart nor remember iniuries Moses had bene couered with a veile that this outward action of killing onely and not these inward motions of the mind were forbidden in this commandement as o Nic. Lyra in Exod. 20. 17. Mat. 5. â—â— Lyra a Iew by ofspring out of their owne p Joseph Antiq. Jud. lib. 12. cap. 13. Antiquarian wel obserues Thus these text-corrupting glosers staying their superficiall knowledge in the vtter court and dead letter of this precept nor once entring into the spirit and holiest of all measured murder but with the span of a bloody hand and mete out homicide with the a Esay 58. 4. stroke of the fist of wickednesse Thus like theâ—â— b Esay 8. 17. fathers they 〈◊〉 〈◊〉 the 〈…〉 ng to the dead and Mez 〈…〉 like 〈◊〉 the liuing spirit of this precept to the dead letter of the law they stifled the life therof with the dead caracter they murdred its soule with the killing letter and made the commandement of God of no authoritie by their glossing tradition Wherefore our Lord thinking it now time to put to his hand seeing they had destroyed his law purgeth it from their glosses as he did the c Mat. 21. 12. Temple of the buyers and sellers and opening with his Key of knowledge the meaning of his Fathers will quickneth the dead letter of this precept with the spirit of truth who laying his axe not onely to the hands and branches of the tree but euen to the heart the roote of bitternesse both chaines vp thereby an Herodian d Luk. 13. 31. 32. foxe from violence or blood and in him also takes the e Cant. 2. 15. vid Iun. Fen. little foxes anger hatred and malice which lurking in the denne of his heart would eftsoones destroy the vine and like f Iudg. 15. 4. 5. Sampsons foxes set all on fire proclaiming with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from heauen that euen
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.
of mans wisedome but in the plaine euidence of the spirit to purge their bad humor with hunger and meane fare and giue them a litle portion of hony whereon they surfet But this is it I say with Saint Austine He profiteth his hearers the most Qui sapienter eloquenter diuina eloquia tractat who handleth a text both wisely and eloquently also and wise matter serued in in eloquent words is as eloquently speaketh the wise man like apples of gold in dishes of siluer Though Salomon forbid too much eating of honey yet was some commaunded to be vsed and season the sacrifice in the law Est veluti quoddam condimentum cibo permixtum saith o Lib. 1. Strom. Clemens Alexandrinus It is as sauce to the meate procuring appetite in him who cannot tast the good word of God and relish the things of the spirit 1. Cor. 2. And vnles our speech be thus powdered with salt it will tast no more in their eare then the white of an egge in their mouth as Iob speaketh seeing the eare trieth words as the mouth tasteth meate Entising words saith p Orat. ad nepor Basil and secular wisedome are like faire leaues that grow by the fruit make it more pleasant and delightsome Wherefore when we find truth in any writer sacred or prophane when we go to Ephrata and find it in the wood we may hew timber out of the thicke trees and bring it to an excellent worke though these men breake downe all the carued worke thereof with axes and hammers I say they qui prodesse volunt delectare delight that they may profite and q Omne tulit punctuÌ„ qui miscuit vtile dulci. mingle both together in mine opinion do best This sawce in Saint Ambrose made Saint Austine as he r Lib. 6. confess cap. 13. confesseth tast the good word of God and better relish the things of the spirit I went onely to heare his eloquence saith he and was delighted with the sweetnesse of his words Å¿ Cap. 14. Cum eum non satagerem discere quae dicebat sed tantùm quemadmodum dicebat ea audire veniebat in animum meum simul cum verbis quae diligebam res etiaÌ„ quas negligebaÌ„ Et dum cor aperirem ad excipiendum quam disertè diceret pariter intrabat quam verè diceret This is it the baite that taketh the fish with the hooke of truth in the net of the Gospell This is it saith Caluin that must comparare piscatoribus idiotis illis audientiam And surely these disciples of fishermen as Saint t Epist ad Marcellam Crassam illi rusticitatem solunâ— pro sanctitatem habent Ierome noted of such who bragged so and held grosse rusticitie for the onely sanctitie as if they were therefore holy because they knew nothing if they fish with a bare hooke of truth seeing with the Apostles they haue not such efficacie and power of the spirit nor worke miracles to perswade their plaine doctrine as those fisher-men and fishers of men did like Peter in his other kind of fishing Luk. 5. they may labor al night and perchance take nothing Wherefore to conclude this point seeing the Scripture is most eloquent in the forme in the text and web of the word and most elegant in the threed and phrase of words as by some examples of Esay and S. Paule and by manie testimonies of Ierome Austine Rupertus Ambrose Musculus Erasmus Illyricus and Hyperius who read them more thoroughly then the men that say thus this pretext cannot patronage their rude manner of teaching qui tum sibi videntur Apostolis proximi si quam spurcissimè loquantur as u Schol. in IeroÌ„ ep ad Eustoch Erasmus speaketh of such fishermen rather then fishers of men I confesse indeed with Lib. 2. de â—at Stu. Theolâ— c. 38. Hyperius the holy Ghost if he list needed not this artificiall polishing of his truth but our naturall imbecillitie is such that by no other ordinarie meanes it can be drawne to embrace it And though S. Paule came not to the Corinthes with wisedome of words because thirsting after eloquence onely and leauing Christ he would diet them for their surfet and purge them of this humor to make them relish better the things of the spirit yet in the iudgement of Caluin Gualther Hemingius Martyr and Aretius a Preacher may and must nitidiùs Paulo disserere ad comparandam piscatoribus illis idiotis audientiam qui nihil praeter spiritus energiam gratiae habent Wherefore let them who plucke out the tongue of the learned as Fuluia Anthome his wife cut out the tongue of Tully and like Heli his sonnes indeed sluts slubber vp the sacrifice so that they cause Gods people loath the oblation of the Lord let them heare y Comment in 1. Cor. 1. 17. Pomeranus his censure of their rude teaching Neque laude digni erunt stupidi quidam concionatores ineruditi qui sic omnia confundunt ineruditè tractant vt dicendo multa nihil dicant docendo multa nihil doceant mirum tamen interim quam sibi blandiantur quà m sublimiter de se sentiant contemnentes eruditionem Let them heare z Lib. 1. de rat concioâ— Erasmus Ad conciones sacras admittuntur interdum etiam assiliunt quilibet adolescentes leues indocti quasi nihil sit facilius quam ad populum exponere diuinam scripturam abundè sufficiat perfricuisse faciem abstersâ— pudore linguam voluere What saith a Eâ—asm in vit Iâ—râ— he An Christi professio pugnat cum eloquentia quid autem vetat si Cicero de suis daemonibus dixit eloquenter quo minùs Christianus item de pietate veraque religione dicat eloquenter Shall our boyes take such paines such care and labor for their triuiall orations to perswade vertue or proue a theame in peroration and shall not we take much more to perswade Christs cause and our people to receiue Christ I will not conceale his censure withall of too much affectation AnxiaÌ„ eloquentiae affectionem in Ecclesiaste non probo quae nec villis Philosophis nec Senecae nec vlli graui viro vnquam probate est No he must care for words and carke and care for his matter as I said I end this point with b Cap. 49. in his tract of the ministerie Greenham to perswade them the more Eloquence is not simply forbidden but when it waiteth on carnall wisdome for otherwise ioined with the power of the word and demonstration or euidence of the spirit it is effectuall And these good Reader be their obiections out of Scripture which they that are vnlearned and vnstable wrest saith S. Peter or to vse his owne word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make them looke asquint at learning and good letters Their second sort of Obiections are these vnreasonable reasons 1. Ob. Paule vsed it sparingly but thrice neither vainely with 2. Their reasons
rancor at reproofe and by wholesome admonition become more sicke then salued thereby lest not onely like swine they treade them vnder foote sed illorum prebitorem persequantur calumnijs ipsum impetentes iniurijs afficientes saith h Cap. 43. Coment in concord Euâ—ng Iansenius lest as mad dogs they turne againe all to rent you onely then must we pray for the assâ—â—aging of their impetuous furie that God may giue them repentance to know the truth and come out of that snare of the diuell to amendement of life 2. Tim. 2. 25. The child and sonne of God by nature and grace hath in spirituall wisedome obserued this caution and in pollicie of the spirit eschewed for a season the rage and wrath of the furious as i Gen. 27. 43. Iaakob fled from Esau k Exod. 2 15. Moses from Pharaâ— l 1. Sam 27. 1. 2 Dauid from king Saul m 1 King 19. 3. Elias from Iâ—sabel a Act. 9. 25. 2. Cor. â—1 33. Paul from the Damascens b Luk. 4 30. Ioh. 11. 54. and Christ himselfe from the Iewes nec defuit eis refugium consolatio saith a Father neither wanted they in this flight comfort for a citie of refuge for c Gen. 29. 13. 14 Iaakob found fauour in Labans house d Exod. 2. 22. Moses a rich father in law e 2. Sam. 2 4. Dauid the kingdome f 1 King 19. 5. Elias an Angell to feede him g Act. 9. 27. Paul spirituall brethren to comfort him and Christ the comforter All these gaue place to wrath for a season and when it came most of them seeing the wrath of their enemies allayed fitted oportunitie to pacifie their fury Therefore the faults of offenders saith * Lib. de const vis vur c. 8. Austine must estsoones craue silence for a season he meanes anger wrath and fury Vt aptiori tempore corrigantur That in fitter time they may be corrected Ne exasperatus increpatione non proficiat sed magis ex correptione scandalnm sumat Least the partie exasperated by rebuke be not bettered but more scandalized by vnseasonable reproofe And this he thinkes discretum silentium a discreet silence and * Augu lib 1. de Cinis Deâ— cap. 9. consilium charitatis the counsell of charitie and policie of the spirit For as the * Carbo ad Pru 〈…〉 siâ— Hebr. cold and dead coale saith Salomon is to a burning coale Pro. 26. 20. that is augmenteth the heate saith Hugo so though thy heate be cooled and thine anger dead out yet if thou come to thy brother in the heate and flame of his fury thou shalt but lay stickes vpon his fire saith Syracides and increase the flame Eccles 8. 3. therefore his aduice is wise vers 10. Kindle not the coales of sinnes when thou rebukest them least thou be burnt in the fiery flames of their sinnes Neither offer to make friendship saith Salomon with the wrathfull man or man in his wrath nor walk with the furious man least thou learne his wayes and receiue destruction to thy selfe Prou. 22. 24. the frenzy and strength of anger like the citie Ai Iosh 8. 5. must be wonne by retiring from it for a season Go then to thy patient not in his impatiencie and hot fit of fury but when the feauer slacketh and the heate is abated and then Phisitian-like apply thy medicine to his malady and Tell him his fault 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reproue him saith h Math 18. 15. Mat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tell him his fault sharply rebuke him saith i Luke 17. 3. Luke The Apostle in his charge to k 2. Timoth. 4. 2 Timothy ioyneth both these together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reproue rebuke as if he had said after rebuke where first reproofe will not preuaile and then powre in wine to search when oile cannot salue But in this priuate parley of pacification the former must qualifie the later 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reproue him or as our english translation moderatly rendreth that word Tell him his fault that is saith l Comment in Mat. 18. 15. Aretius Lay his trespasse before his eyes the ground of his fault the qualitie and quantitie of his offence Non quaerendo quid reprehendas sed videndo quid corrigas saith m Serm. 16. dâ— verb. Dom. Austine not prying what thou canst reproue but marking what thou maist amend For n Chrysost hom 61. in Mat. 18. Christ here saith not accuse rebuke aske satisfaction and punishment but tell him his fault as if he had said o Brent in Lex 17. 3. Obiect not againe contumelious tearmes vpbraid not the iniurie with reprochfull words but admonish him louingly reproue him friendly and intreate him gently that he do so no more euill intreate thee Brethren saith the Apostle if a man be fallen by occasion into any fault ye which are spirituall restore such a one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the spirit of meekenesse considering thy selfe lest thou also be tempted Gal. 6. 1. The Metaphor of restoring the Apostle borroweth from Surgeons or Bone-setters as p Heming Aret Illyr in Gal. 6. 1. some thinke who softly handle a member out of ioynt that more nimbly they may set it and restore the luxate member to his proper place to teach them who must Surgeon-like set and restore a member out of ioynt to handle it warily and charily with the spirit of meeknes that is q Heming ibid. not snappishly but gently not with delusion but commiseration not rigorously but meekly And to induce thee therto the Apostle vseth euery word as a motiue of meeknesse for each is pregnant and perswasiue saith r In hunc locum Illiricus Brethren whom sympathie should moue to commiseration if a man whose humane nature Å¿ Gen. 6. 5. Leuit 6. 3. Hos 6. â— as he is man prone to erre slip and be deceiued must of men be borne with and pitied be ouertaken not through obstinatemalice but Sathans subtiltie and the fleshes infirmitie in any fault which is no notorious fall from his God but a slip toward his brother you which are spirituall t 1. Cor. 2. 15 discreet to iudge all things and u Rom. 15. 1. strong to beare the infirmitie of the weake restore such a one not broken off from the body but a little out of square with the spirit of meeknesse who himselfe being the comforter is x Chrysostom pleased with this lenitie of reproofe y Caluin with thy spirit of meeknesse lest thy gesture be mild when thine heart is truculent and insulting considering thy selfe that thou art a * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iam. 5. 17. man subiect to like passions as he is and must therefore haue compassion on his infirmities as in naturall passions z Heb. 2. 17. Christ our Lord was made in all things like his brethren that he might be compassionate that
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
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.
thankfulnesse b Ier. 8. Ieremy the neglecter of season to the Storke and Turtle Crane and Swallow to learne oportunitie of time the cruell c Lam. mother to the Dragons to learne to draw out her breasts and our Sauiour the worldling to Rauens to learne diuine prouidence and contentation Mat. 6. So aske now the beasts as d Cap. 12. 8. 9. Iob speaketh and they shall teach thee and the foules of heauen and they shall tell thee or speake to the earth and it shall shew thee or to the fishes of the sea and they shall declare it vnto thee If thou go vp to the heauens it is there to be read in the large volume of the heauen if thou go downe to the deepe behold it is there and the naturall face of peace maist thou behold in the glasse of the sea If thou go ouer the sea to the sauage beasts of the wildernesse behold also it is there and thou shalt find it in the dennes of the earth For whether we looke without vs into the greater world we shall see the celesâ—iall orbes and sphaeres of the heauen though their motions be diuers and their reuolutions thwartingly crossing one another as e â—â—a â—pacis q 〈…〉 one noteth yet in so many ages constant in that first couenant of peace they keepe his law of vnitie and order which shall not be broken Psal 148. The elements themselues though in nature opposite and in operation contrarie as heate and cold drought and moisture yet concordi pace ligantur as the f Quid mâ—tam lib. 1. heathen obserueth yet yeeld they each to other and meete all in a middle temper for constitution of humane bodies Looke on the earth below which though it be full of strife and cruell habitations as the Psalmist speaketh yet therein the beasts of the field armentatim pascunâ— they feed by heards and graze by droues the fishes of the sea gregatim natant they swim in routes together and whatsoeuer walketh through the paths of the seas the foules of heauen turmatim volant they flie by flockes and sing together amongst the branches Leonum feritas inter se non dimicat saith Plinie g Lib. 7. 〈◊〉 hist in proam The crueltie of Lions and Beares fight not one with another for quando Leoni fortior eripâ—it vitam Leo saeuis inter se conuenit vrsis The wild beasts and birds fight not with their kind but kindly hold together Euen Serpents bite not one another but the heele of man who treadeth on their head The fishes of rapine though greater deuoure the lesse yet nisi in diuersa genera non saeuiunt the most rauenous birds prey not on their kind So true is that of Syracides Euery beast loueth his like and euery man should loue his neighbour all flesh will resort to their like and man should companie with such as himselfe Eccles 13. 16. Yea whereas all these kinds were made by couples and twoes Gen. 1. 22. as if nature had dispensed with their diuision man was created vnicus but one as a thing of vnitie without diuision vers 26. which one though the Creator made two by an after creation Gen. 2. 22. yet made he presently these two one againe by coniunction of mariage vers 24. vt sciamus quà m concorditer viuere debemus that therby we might know saith h Lib. 11. de ciu Dâ—â— cap. 21. Austine how peaceably we should liue together in one mind But what do I speak of sensible thogh vnreasonable beasts the senslesse creatures as we see in trees embrace one another with the armes of their loue the Vine embraceth the Elme the Peare-tree the Vine the Woodbind the Oake yea the hard-hearted stones affect that in loue which doth sympathize with their nature as the Load-stone the Iron nay quod magis mirum est saith Erasmus which is the wonder of all wonders euen the wicked spirits and fiendes of hell by whom concord betweene men was first broke and daily stirre vp men to strife yet in wisdome agree all together seauen in i Luk. 8. 2. Mary Magdalene and a whole legion in k Vers 30. one man could agree without discord and hold it for a Maxime in their policie that Satan should not be diuided against Satan lest his kingdome shold perish by dissention Luk. 11. 18. Thus the greater world without him is like a citie at vnitie in it selfe to shame contentious man if being the center of all this circumference he shall be so diuided in himselfe as to make this great round a cock-pit of iarre and himselfe a gazing stocke of strife to foules of the heauen beasts in the field and fishes in the sea And if yet we reflect our eyes to within our selues and behold Secondly the lesser world man the Microcosme and lesser world we shall find him an harmonie of discords an vnitie of pluralities an epitome of the whole and the center of all these diuided lines For as Salomon spake of the feare of God Finis est omnium totum hominis Eccles 12. 13. so may I of man who was made to feare God he was the end of all creatures and the summe of them all as Ambrose l Hexam with some m Laurent prâ—fat inoper â—â—atoâ— other haue obserued Which litle world as God in the Epilogue of his worke for his worke was a word fiat Gen. 1. dixit facta sunt he spake but the word and they were created Psal 148. 5. created him to be Lord of all so epitomized he all things of the greater in this lesser world to teach him vnitie aboue the rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the n Eph. 1. 10. Apostle speaketh of recreation and gathered all things into this one which are in heauen and earth that as Paul spake of his recapitulation and end of his word Nunc eorum quae dicta sunt haec summa est Now of all things that haue bene said this is the summe Heb. 8. 1. so might the Lord speake at the end of his worke Nunc eorum quae facta sunt haec summa est of all things that haue bene now made this man is the summe and briefe of them all In whose inner man though the o Gal. â— 17. flesh and the spirit are enemies by grace as thoâ—e twins p Gen. 25. 21. stroue and fought together in the wombe of Rebeckah that two nations struggle in his wombe and two manner of people seeme diuided in his bowels yet in his outward man the soule and the bodie though two contrarie parts of heauen and earth like the Wolfe and the Lambe are met together and like the Leopard and the Kid lye feeding together and kisse each other Which two sisters though yet as contrarie each to other as Mary who sate at Christs feet and heard his preaching was to Martha cumbred about much seruing and troubled about many things Luk. 10.
fire and oft times into the water Mat. 19. 15. It was a tongue denying the faith and forswearing nature which cursed its fellow-members Mat. 26. 74. They were hands possessed with a legion of diuels which stroke their fellow-members with stones Mark 5. 5. and most vnnaturall teeth which did p Esai 9. 20. eate vp the armes and q Esai 49. 26. deuoured their owne flesh For if thus the feete of the bodie mysticall shall presume to rise against the head and each member against his fellow what is this saith r Orat. 1. de reconcil Monach. Nazianzene but the dissolution of the ioynts and destruction of the whole If the mysticall members shall thus striue each with other the reuerend bodie of Christ must needs be rent asunder and Satan by our hands shal deuide the seamelesse coate of Christ which by the cruell souldiers that crucified the head he could not effect Iohn 19. 24. Because indeed the twelue tribes of Israel according to the flesh should be deuided in themselues and rent in two parts Ahijah the Prophet tore Ieroboams garment in twelue peeces 1. Kings 11. 30. but because Israel after the spirit should not be rent in schismes 1. Cor. 3. Christ would not haue his seamelesse coate diuided as Å¿ De vnitâ—t Ecclesia Cyprian well obserueth and yet it is dolefull to see what diuision among the members of Christ in whose bodie humorists like distempering humors in the fit feuer of blind zeale runne beyond the sobriety of knowledge and the temper of Christs bodie But blessed be that Phisitian which giueth them a cup of cold water to drinke for allaying of their hot fit verily he shall not loose his reward It is ruthfull to see how when the Galatians would haue plucked out their eyes to giue t Gal 4. 15. Paul the hands of Christs bodie would plucke out the eyes to giue themselues sport as the Philistines did Sampson and our tongues of perswasion would teach the eyes to be no higher then themselues in the bodie and haue no greater lights then starres in the Church which is a u 1. Tim. 3 15. firmament of truth nor those to differ one starre from another starre in glorie We haue not wanted many a Diotrephes Qui quoniam non possunt primum locum obtinere in Ecclesia idcirco eam scindunt vel ab ea deficiunt as x Maior annâ—â— in 1. Cor. 12. 15. Beza speaketh who it seemes said by experience of some in our Church and for loue of good brethren concealeth the Church who because they could not haue the preheminence among vs to be one of the two eyes of this bodie would therfore not be of the bodie and when blazing comets could not be the Sunne or Moone would fall from heauen with the taile of the Dragon and become wandring starres as the y Iud. 13. Apostle well termes them And though as z 2. Tim 3. 8. 9. Iannes and Iambres withstood Moses these also resist the truth yet the comfort is they shall preuaile no longer for their madnesse shal be euident vnto all men as theirs also was but of this more anone and meane while let them know from Saint a Ser. 2 de pace aâ—frat in erem Austine that as the spirit of man viuifieth not the corporal members vnlesse they be ioyned in vnitie so neither the spirit of God quickneth the spirituall members vnlesse they be vnited in peace and so vnited that like as those though they haue not the same office haue yet the same care one for another 1. Cor. 12. 4. 25. so these though they haue diuers giftes and operations of the spirit yet be one anothers 2. Community members in the bodie Rom. 12. 5. 6. For as the eye seeth more for other parts then for it selfe so must the wise with b Iob 29 15. Iob be the eye of wisedome in counsell to the ignorant and blind and looke not euery man on his owne things but on the things also of other men Philip. 2. 4. As the hands are not strong for themselues alone but for defence of the rest so must with c Verse 12. him the hands of helpe in the Nobles deliuer the poore the fatherlesse and him that hath no helpe As the feet sustaine not or cary themselues but the whole so must those strong men of supportance in the gentrie with d Verse 15. him be feet to the lame and support one another through loue Ephes 4. 2. As the head deuiseth not so much its owne as the good of the whole so with e Verse 16. him must the head of aduice in the Lawyers seeke out the cause for them that know it not As the eare heareth not alone for it selfe but the whole so with him must the eare of iustice in the magistrats deliuer the poore that crieth Iob 29. 12. and so as they did him the eye that seeth their iustice shall giue witnesse to magistrates the eare that heareth their wisedome shall blesse the counsell the hands that receiue their helpe shall defend the Nobles the feete that feele their sustenance shall support the gentrie that as f In Psal 130. Austine noteth though the eye see and heare not the eare heare and see not the hand worke and neither heare nor see and the foote walke and neither heare see nor worke yet the eye may say the eare heareth for me and the eare may say the eye seeth for me and either say the hand worketh for me and the hand say both see heare for me and all three confesse the foote walketh for them seeing singula seruari totius interest the safetie of one is the safegard of all as g Lib. 2. de ira cap. 31. Seneca wel obserues Thus those three thousand Christians which were members of this bodie had such care one of another that none among them lacked but had al things common which were communicable Acts 4. and each distributed to other as he had need as the naturall members haue care one for another Thus those other Christians in the Primitiue Church had a communitie of hand and heart one with another Omnia indiscreta sunt apud nos praeter vâ—cores All things said they by h Apol. aduers Gâ—mez Tertullian their mouth are common amongst vs except the mariage bed In illo loco consortium soluimus in quo solo caeteri homines consortium exercent in that place we breake company in which alone these heathen are companions This should be the mutuall care of Christs members sith the members of the body haue such care one for another that as these if one suffer all suffer with it 1. Cor. 12. 26. 3. compassion so also they suffer one with another 1. Pet. 3. 8. Which place of Saint Paul father i Tom. 10. homil 15. de mod quo noâ— inuic dilig deb tract 32. in Jâ—an in Psal 130. Austine
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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