Dauid Do not I hate them O Lord that hate thee and am not I grieued with those that rise vp against thee yea I hate them right sore as though they were mine enemies Psalm 139. 21. I saw the transgressors and was grieued because they kept not thy law Psal 119. 158. I will set no wicked thing before mine eyes I hate the workes of vnfaithfulnesse there shall no such dwell with me Psal 101. And thus may we be angrie against sinners no not so much the man as his manners as hereafter shall be shewed Thirdly how it must be spent not in fume like the foaming sea that cannot rest till it cast vp mire and dirt for this anger is furor breuis a short madnesse as he q Hâ—rat speaketh and onely they differ said wise r Plut. Apâ—th Cato in continuance of time For whereas there be two kinds of madnesse one of the head which makes men run out of their wit and another of the heart which puts them out of their right mind these angry men hauing neither the wit to gouerne nor the mind to be gouerned in this passion are the maddest of all other seeing as Å¿ Lib. 1. de ira cap. 1. Seneca noteth in them they haue the same signes and tokens that mad men haue and this mist of anger so darkeneth their eye of reason that it cannot discerne things that differ but as obiects though little in themselues thorough a thicke cloud seeme bigger then they are indeed so whatsoeuer moate the eye of anger thorow cloudie browes beholdeth in a brother seemeth no lesse then a beame For as t Lib. 11. nat â—â— cap. 37. Pliny noteth Oculos in comitiali morbo apertos nihil cernere animo caligante that the eyes in the falling sicknes though open see nothing when the mind is darkened and dim-sighted so in comitiali morbo irae as one u Plut deirâ— cohib tearmes it in the falling sicknesse of anger wherein they fall on others men haue like those Iewes eyes and see not the right as eares and heare not the truth but their minds being blinded that they see not Satan euer boweth downe their backe for a load of sinne and anger the daughter of iniurie as Sabellicus speaketh becomes in them the mother of reuenge And as anger in her madnesse is blind to augment all faults and make a moate a beame and a mole-hill a mountaine so is she 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as x 2. Pet. 2. 9. the Apostle speaketh and cannot see farre off but diminishing the person of men maketh a Cedar of Lebanon but a bramble of the bush and like the purblind man in the y Maâ—â— 8. Gospell seeth men but like trees which with the z Ioâ— 1â— â— good husbandman when she should but loppe with the pruning-knife of correction she heweth downe with the axe of her owne iudgement and reuenge And therefore because he will neuer obserue the meane nor keepe a right measure in punishing who in his anger comes for to punish as a Lib. 1. Oâ—â—â—â— Tully said most truly the Romains wisely tyed a bundell of rods to those axes that were caryed before the Consuls vt ijs soluendis inijceretur aliqua mora irae antequam ad puniendum accederent that in loosing of them some delay of time may allay their anger before they came to punish as neither Socrates nor Plato nor Architas whom I mentioned in the beginning durst punish euen their seruants in their anger lest vnder correcting their manners they should reuenge them on the men and turne iudgement into worm-wood as b Cap. 5 7. Amos speaketh and c Apo. 6 12. iustice into gall Wherefore seeing optimum est temperare iram non tollere as Seneca d Lib. 1. de ira cap. 7. noteth to temper anger and not take it away be angry but sinne not saith Paul Ephes 4. 26. Be angry at his manners but sinne not by anger against the man Or if ye chaunce to exceede this golden meane Irascimini are ye angrie as some Bez annot matâ—r in hunâ— lxum interogatiuely vnderstand it sinne not that is so moderate your affection that it be appeased before it burst foorth as our English note on that place expounds it If turbulent motions arise in the mind through the corruption of nature yet let not reason consent and obey them in the lusts thereof that although in our flesh we serue the lawe of sinne yet in our spirit we serue the lawe of regenerate part as f In Psal 4. 4. Austine most excellently expounds it His meaning is this serpent like Goliah must be smote dead in the fore-front and crushed in the head lest if he get in the head as he did into Eue he bring in the whole body wheÌ„ sin is finished from this taile of the serpent leaue g 1. Cor. 15. 55 that sting of death in our soules We must crush this Cockatrice in his egge we must take this little foxe before he do hurt lest growing vp to be great like Sampsons foxe he set all on fire and like Herod the foxe fall to be bloudthirstie and rauenous We must purge out this little leauen lest it soure the whole lumpe we must giue this water of bitternesse no passage no not a little lest like that in Ezechiel it grow from the ankles to the knees and from the knees to the thighes and proue a riuer that cannot be passed without drowning we must dash this youngling of Babell against the stones lest after growth it cry down with him downe with him euen to the ground for this little fire will kindle a great matter this least graine and mustard-seed of anger will grow vp to a great tree of hatred vnder whose branches of enuie and malice the foules of the heauen and princes of the aire will build their nests And therefore this roote of bitternes must not be let grow vp lest many therewith be defiled this little cloud of anger if it be not dissolued by his heate will couer all the skie hide the sunne of righteousnesse and cause much raine and no little storme this cord of vanitie will pull on a cart-rope of iniquitie and therefore for the manner how ye may be angry be angrie but sinne not in your anger For whose season and oportunitie of time when it must be drawne as there is a time to hate as a time to loue and a time of peace as a time of warre Eccles 3. 8. so must anger not rashly out of time nor vnaduisedly out of season be mispent Mat. 5. 22 Sauls flatterers mistooke their time They are mine enemies vniustly saith Dauid and hate me without a cause Psal 39. 19. They gather themselues not for mine offence not for my sinne but without my fault O Lord Psal 59. 3. They hate me without a cause and would destroy me guiltlesse Psalm 69. 4. Thus h Gen â— Caine was wroth with Abel
not sent for our Sauior bids them stay at home Math. 5. 40. If any man saith Christ will sue thee at the law and take away thy i Luke 6. 29. cloake let him haue thy coate also which is nearer vnto thee yea thy very shirt saith k Coment in Mat 5. 40. Aretius Let them heare the Apostles checke expounding his Masters meaning 1. Corinthans 6. 7. Now this is vtterly a fault among you because ye go to law one with another why rather suffer ye not wrong why rather sustaine ye not harme If they will not hearken to the mouth of wisedome what their Aduocate with the Father teacheth let them heare the tongue of policie what the aduocate for their brother pleadeth let them hoth heare how with other mens mouthes they bite and deuoure yea consume one another that if the Gospell cannot schoole them in this Christian precept the Law I say the law may be their schoolemaister to bring them to Christ not that with the Anabaptists I make a question whether Christians may go to law for the Apostle allowes it in lawfull manner 1. Cor. 6. 4. and the l P. Martyr Gualth in 1. Cor. 6. quaest an liceat Christianis iudicio experiri learned haue put it out of question no Currat lex â—â—uat Rex as the prouerbe ruuneth The King by iudgment 〈…〉 eth the country Prou. 29. 4. and we know it true of both diuine and humane m 1. Tim. 1. 8. that the law is good if a man vse it lawfully But we should not go forth hastily to sue any man saith Salomon not for toyes and trifles saith Gualther but vse it as phisicke for those diseases which cannot otherwise be cured For as he not onely spends his purse but spoiles his constitution that 〈◊〉 the 〈◊〉 for 〈◊〉 〈◊〉 of his stomack which by a walke might be 〈◊〉 â—â— he also not only mis-spendeth his 〈◊〉 buâ— disteÌ„pereth his mind that goes to the Counseller for euery offeÌ„ce that he stomacketh if by this going to his brother it might be amended And indeed if n Lib. 3 dâ— Rep. Plato thought it a signe of a disteÌ„pered body politick when the citizens run much to phisick and go often to law how much more are their minds out of temper when for the one the Phisitions shops as he addeth are needlesly and for the other the Lawyers courts causlesly set open The more blame and reproofe deserueth he who as that Philosopher addeth not onely spends in law the greatest part of his life being now a Plaintife now a Defendant but in his foolish mind thinks to winne credit and reputation by his strife that though he wrong others with his will yet by his wit can wrangle and wind out himselfe through his quirkes of law and draw others before Magistrates Idque sapenumero exiguarum aâ—qâ—e vilissimarum rerum causa and that often for very toyes and trifles of offence surely as such a one may kill his brother with the law so shal he find it at his death a killing letter to his coÌ„science a dead letter to his good name and may iustly expect that wranglers Epitaph at 〈◊〉 specilog in Pro. 20. 3. Millain to be set vpon his tomb Ioh. Iac. Triultitâ—â— qut nunquam quiâ—uit nec alios quiescere passus est hic tandâ— quiâ—scit ipse Here rests he in mould that took no rest for gold nor suffered them to rest that wold How much rather shouldst thou follow p Pro. 3. 29 30. Salomonâ— aduice to intend no hurt against thy neighbour seeing he doth dwell by thee without feare neither striue with 〈…〉 uslesse when he hath done thee no wrong or if he hath done thee some wrong yet go not forth hastily to sue any Me thinks this good Phisitian counselleth thee to walke within doores and take some kitchin phisicke of thy brother before thou go to that hal phisick which wil purge thy purse be so reit ease thy stomacke We see how our Sauiour the best Phisition aduiseth thee first to go to thy brother if he trespasse against thee and if he will not heare thee then tell it to the Church Math. 18. VVe see Abraham tooke this word Brother for his aduocate to end strife betwixt him and Let and we heare how many impoâ—etisheâ—â—y long law like the q Marke 5. 26. woman that was twelue yeares in the Phisitians hands haue suffered many things of many iudiciall Phisitians and haue spent all that they had and it aâ—ailed them nothing but became much worse and at last were faine to take this Lawyer for their Atturney as she did Christ her elder brother for her Phisitian It is indeed these Possessiues meum tuum propieties banished out of Plato his common-wealth which sets vs all by the eares while euery man lookes on his owne things and not on the things of other also Howbeit if that Christian communitie which those primitiue Christians enioyed Acts 2. or if that vnitie of minde and heart wherein they ioyned Acts 4. or as the r Aristot lib. 8 Ethic. morall Philosopher could obserue if charitie raigned among men all lawes and statutes should be superfluous and law-makers might hang vp their net or weaue the spiders webbe to catch flies but seeing neither that community among men who looke on their owne things nor yet common vnitie with them who looke not on the things of other men but to lust after them is so to be expected but that some will sue thee forthy coate Math. 5. 40. yea striue with thee causlesse when thou hast done him no wrong and that nullo proposito lucro contendendi tamen studio not so much for his profit contend as for thy disprofit through contention as an Å¿ Plut. lib. de Frat amor heathen in his dayes obserued of some better it were for thee in pollicie and discretion to follow Saint Pauls counsel Rather to suffer some wrong rather to sustaine some harme then as a t Beaux harm Euang in Maâ— 5. 40. writer noteth for to win thy coate to lose thy cloke and other clothes also for adiudicent tibi licet tunicam saith he of their Lawyers non prius tamen quam pallium omnia tua exsuxerint although they adiudge thee thy coate yet not before they haue themselues gotten thy cloake and all thou hast I speake not this to damme vp the currant of iustice in legitimate decisions but onely to perswade by Christs precept and Abrahams practise to go to thy brother who hath offended thee before thou runne to the barre for mends of the offence I speake it not to giue this water any passage in the Court no not a litle least like that water in v Cap. 47. Ezechiel at first it be but to the ankles but afterward grow vp to the knees and after to the loines and in fine proue a riuer which cannot be passed ouer For the beginner of strife openeth the
waters faith Salomon therefore or euer the contention be medled with leaue off Prou. 17. 14. I speake it to perswade thee to stand pausing at this riuer Rubicon with x Suet. in vita Cas 〈◊〉 31. â— Câ—sar before thou plunge thy self in this water of Marah contentioÌ„ Etiam adhuc regredi possumâ—â— Brother yet we may go backe againe to our home and not open the waters vpon our selues Quod si ponticulum transierimus omnia â—â—mis agenda erunt But if we passe through this riuer we cannot go backe til one or rather both be vndone Take heed then of opening these waters beware of Caesars rash resolution Eatur quo inimicorum 〈◊〉 voâ—at â—acta est alta Let me go whither mine aduersaries trespasse calleth me the dice is throwne come what will come of the hazard and chance perchance ye shall both play so long at the barre till the boxe haue all Neither speake I this to censure the plea of the faithfull Aduocates but onely to disswade wranglers from their vnlawfull lawing and rather go to their brother for the wrong least they meete with an ambidexter Atturney who like him taxed in the Epigramme z Martial lib. 1. Epigram 96. Quod clâ—maâ— semper quod agentibus obstrepis Heli Noâ— facis hoc gratis accipis vt taceas Either furbisheth vp an old rotten cause with colour of troth and with clamorous eloquence sets a good face on a bad matter or through mercenary silence betrayes vndertaken equity much like a Aul. Gell. l. 11 nâ—ct attic cap. 9 Demosthenes the Counseller who being entertained in the plea of the Athenians against the Embassadors of Miletum first day indeed pleaded hard against them but when at night they had bribed him vti ne contradiceret that he would not pleade against their cause the next court day coming forth to the citizens with much furre about his neck he told them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pati that he had caught a cold and had so lost his voice that he could not speake a word against the Milesians No Demosthenes cried one of the company Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pateris thou hast not caught cold but gold and that hath taken away thy voice Neither concealed be afterwards this corruption but vaunted of it proudly saith mine author for asking Aristademus the actor for how much he sold his speech and he told him for a talent but I saith he haue sold my silence for more I speake this that thou wouldst rather go to thy brother and make vp the breach at home then to it that for stopping vp one hole in thy state will perchance make a greater gap in thy condition For howsoeuer our gracious Soueraigne as the report goes hath limited fees and bounded the dependance of cases in the Court yet thou perchance may either meet with one of those soure insatiable b Prou. 30. 16. gluttons which crie Giue giue and neuer say It is enough or at least with one that can spinne out the threed of a sute so long till thou wilt want weft or if he weaue the web to day can by craft like Penelope vnweaue it to morow Thou maist meet with a procrastinating or rather proterminating Aduocate who like him Prou. 3. 28. will say vnto thee euery day Come again to morrow wil procure thy strife til the next when this terme he might procure thy peace because he hath an action to thy purse as the aduersary to thy land Saepe causas tam diu deferunt vt litigantibus plusquam totum auferant saith c De viâ—it hum condit Innocentius of such pleaders Often they deferre the cases so long that they begger their clients he giues the reason quia maior est expensarum sumptus quà m sententiae fructus because they spend more in the plea then the iudgement and sentence will profit them Nec terminantur negotia pauperum saith he quousque eorum marsupia sint euacuata neither is the poore mans sute ended till his purse be drawne drie Not as though all delaying of sutes were altogether to be condemned saith d Coment in 1. Câ—r 6. quaest supra cit Peter Martyr for often in courts of iudgement many things by delay are detected which through the craft and subtiltie of wranglers were concealed and as truth is the daughter of time so may a Iudge like e Cic. lib. 1. Offic. Maximus who cunctando restituit rem by deferring of iudgement bring things to light which were hid in darknesse Which protraction of cases should yet so deterre you from the barre ne litigatores expilentur as he speaketh lest the suters purse be pilled that rather ye should go to your brother to begge then to the barre to buy peace at so high a rate The cost and charges whereof did so affright Themistocles that f Aelian var. hist lib. 9. ca 18. he plainely confessed that if one shewed him two wayes the one leading to hell and the other to the barre he would farre more willingly take that way which leadeth to hell too sharp a censure indeed against the court of iustice I rather from Christ here aduise thee that if thy bâ—other trespasse against thee first go vnto him for amends or if he hath ought against thee pro contumeliâ— affectione pro corporali lâ—sione pro famâ— denigratione pro animâ— lâ—sione pro temper alium substractione as g Co 〈…〉 ns in Mat. 5. 24. Hugo speaketh either for hurting him in his bodie or impeaching him in his name or impairing him in his soule or impouerishing him in his goods go thy way vnto him first And thou litigious quarreller who hadst rather ride an hundred miles to the lawe then go a furlong to thy brother for agreement let me say vnto thee as our Sauiour doth in the next words to my text Agree with thine aduersarie quickly if thou canst not quickly before two or three friends or daies-men at home yet while thou art in the way with him in thy long iourney lest thine aduersarie deliuer thee to the law and the law deliuer thee to the corrupted Aduocate verily I say vnto thee thou shalt not come out thence till thou hast spent the vttermost farthing Go to thy brother The priuate profite whereof as it may much allure vs so 2. Vse exhorting to go vnto our brother should our Lords commaund more enforce vs thereunto and that also be more forcible to all seeing it comes with such emphaticall authoritie as I say vnto you I who created you of nothing I who redeemed you with my dearest bloud I who will crowne you with glorie if you obey or cloath you with confusion if ye disobey my voice I say vnto you This I Abraham heard before the law and in obedience thereof went to his brother for agreement and shewed thereby the effect of this law written in his heart to shame Christian gospellers if in this they follow not the steps
not alway before me m 9. I will take no bullocke out of thine house nor he-goates out of thy folds n 10. For all the beasts of the forrest are mine and so are the cattle vpon a thousand hils o 11. I know all the foules vpon the mountaines and the wild beasts are all mine p 12. If I were hungrie I would not tell thee for the world is mine and all that is therein q 13. Thinkest thou that I will eate buls flesh or drinke the bloud of goates No no r 14. offer praise rather vnto thy God and pay thy voweâ— vnto the most high For as he is not a God of the dead letter but rather of the quickening spirit so he reiects this shadow till the substance doth come Almightie God in the first of Esay forgot his owne people to be the children of Iaakob because they forgot this oblation of loue to be the sacrifice of a God Heare the word of the Lord ye Princes of Sodome saith Å¿ Esa 1. 10. he hearken to the law of God ô people of Gomorrhe and asketh them in iealousie as hot aâ— fire t Vers 11. What haue I to do with the multitude of your sacrifices saith the Lord I am full of your burnt offerings of rammes and the fat of fed beasts I desire not the bloud of bullockes nor oâ— lambes nor of goates 12. When ye come to appeare before me who required this at your hands to tread in my courts x 13. Bring no more oblations in vaine incense is an abhomination vnto me I cannot suffer your new Moones nor sabboths nor solemne dayes it is iniquitie nor your solemne assemblies y 14. My soule hateth your new Moones and your appointed feasts they are a burden vnto me I am wearie to â—eare them z 15. And wheâ— ye shall stretch out your hands I will hide mine eyes from you and though ye make many prayers I will not heare for youâ— hands are full of bloud This was the hearbe and roote of bitternesse that put death in the pot this was the dead flie that putrified their oyntment and made their sweet odours and incense to stink Thus loathed he the fat of their fed beasts when their heart was as fat as brawn Thus spued he out the bloud of their bullockes when their hands were full of bloud Thus refused he the flesh of their lambes when vnder this sheepes clothing they were rauening wolues Thus checked he their treading in his courts when entring into his house they looked not to their feete but gaue the sacrifice of fooles Thus abhorred he their new Moones when the old man of malice was not chaunged nor the new man of charitie put on Thus hated he their appointed feasts when they were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feasts of loue Thus their sweet perfumes stinked in the nostrels of the most high and their incense incensed his wrath when their hands were full of bloud And as he began that Prophesie of Esai in this first so in the a Esa 66. 3. last Chapter with the same tune he ends it He that killeth a bullocke is abhominable as if he slue a man he that sacrificeth a sheepe regarded as if he cuts off a dogs necke he that offereth an oblation approued as if he offered swines bloud He that remembreth incense is accepted as if he blessed an idoll when his hart or as hands are full of bloud For he desired mercie more then sacrifice and this knowledge of God more then burnt offerings Hos 6. 6. Thus he that is rather a God of the quickening spirit then of the dead letter requireth more the quickening spirit of loue then the dead carcase of any sacrifice whatsoeuer I hate and abhorre your feast dayes saith b Amos 5. 2â— the Lord and I will not smell in your solemne assemblies c vers 22. Though ye offer me burnt offerings and meat offerings I will not accept them neither will I regard the peace offerings of your fat beasts d 23. Take thou away from me the multitude of thy songs for I will not heare the melodie of thy vials till e 24. iudgement runne downe as waters and righteousnesse as a mightie riuer Wherewithall then shall I come before the Lord saith his Prophet in the person of the people and bow my selfe before the high God Shall I come before him with burnt offerings and with calues of a yeare old will the Lord be pleased with thousands of rammes or with ten thousand riuers of oyle shall I giue my first borne for my transgression and the fruite of my bodie for the sinne of my soule No no he hath shewed thee ô man what indeed is good and what the Lord requireth rather of thee surely to do iustly and to loue mercie and to humble thy selfe to walke with thy God Mich. 6. 8. This shal please the Lord better saith Dauid then a bullocke that hath hornes and hoofes Psal 69. 31. And to loue God with all thy heart and thy neighbour as thy selfe is more then all burnt offerings and sacrifices saith Dauids sonne and Lord Mark 12. 33. Therefore would f Gen. 4. 4. Heb. 11. 4. Abel be in charitie with Cain before he offered therefore would g Gen. 33. 3. 4. 20. Iaakob be reconciled to Esau before he sacrificed therefore would h Psal 26 6. Dauid wash his hands in innocencie before he went to the altar therefore would i Act. 10. 11. Peter be in charitie with the Gentils before he preached therefore would k Rom. 10. 1. Paul be in charitie with the Iewes before he prayed For l 1. Cor. 13 3. almes without loue it is not accepted m Mat. 7. 22. Prophesie without loue it is not respected knowledge without loue it is not approued miracles without loue they are not regarded burning martyrdome without loue it is as if it freezed prayer without loue it is reiected Esa 1. 15. yea it is abhominable Prou. 28. 9. nay no lesse then abhomination it selfe to the Lord Prou. 15. 8. And it is impious that a wicked man in thought or deed shall come to pray as the vaine n Hesiâ—d lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. ex Plat. Cicer. lib. 2. de legib heathen could obserue This loue then is the fire which purified Abels offering for want whereof putrified Cains oblation this is it which so iudged between the cleane and vncleane that wheâ— two were sacrificing at the altar the one was receiued and the other refused This is the sweet incense which perfumeth our sacrifice of praise and praying and setteth them foorth as the incense and the lifting vp of our hands as an euening sacrifice This is the ointment boxe of Spikenard which sweetneth the calues of our lips and maketh them better then a bullocke that hath hornes and hoofes This is the salt which like that in the o
yet it is now paine and griefe vnto thee thy heart is hote within thee and when the fire kindled thou spakest with thy tongue Indeed the tongue is fire and an vnruly beast which no man can tame behold how great a matter this little fire kindleth Paruum est magna cupit as g Tom. 1. de inter Dom. cap. 61. Bernard speaketh of the heart as little a member vix ad vnius milui refectionem sufficere posset totus muâ—dus â—i non sufficit It is but a little member and yet boasâ—eth of great things saith Iames it would not serue a crow for her breakefast and yet is it no lesse then a world of iniquitie Therewith rightly blesse we God and therewith vnrighteously curse we men It is grande malum aut grande bonum non habet medium saith h Comment in Psal 119. Ierome No meane it brooketh but death or life are in the power of the tongue Prou. 18. 21. And therefore when Amasis the Egyptian king requested 〈◊〉 to reserue the best and worst peece of the sacrifice which he slue linguam â—â—stulit he tooke the tongue of the beast saith i In 〈◊〉 7. sâ—◠〈◊〉 as the seruant in Aesops apologues being commanded by his maister Xanthus to buy the best and worst flesh in the shambles linguas solas emit he onely bought tongues saith the Author So true is that of Salomon A wholesome tongue is as a tree of life but the frowardnesse thereof is like the breath of the wind Prou. 15. 4. Neuerthelesse this raw peece of flesh which offendeth so many queasie stomackes thou must with Christ and his members digest through the heate of his spirit and thy warmth of loue which endureth all things 1. Cor. 13. 7. We must smile at their reproches saith k Ad Serenum cap. 11. Seneca and l Cap. 12. as we suffer children to nick-name and mis-call vs yea to spit in our face so should we tolerate all reuilers though they spit their poison in our eares or as ye suffer fooles and ideots to least and play vpon you so should ye suffer these fooles gladly because that ye are wise 2. Cor. 11. 19. m Cap. 13. for who will be angrie at a mad man who will take in euill part the reproches and reuilings of a man in his feuer The mind and affection should a wise man saith Seneca carrie toward his impatients outrage which Phisitions beare to their raging patients whose vnhonest parts if need be they disdaine not to handle whose basest parts they willingly view and whose railing and reuiling they patiently endure Yea a wise man saith n Cap. 14. he if by faire words he cannot pacifie his reuiler contumeliatorem tanquam acrem canem obiecto cibo leniet will like our Sauiour giue this for a soppe to appease his wrath and giue the dogge a loafe to stoppe his mouth as Aeneas in the Virgil. lib. 6. 〈◊〉 fiction Melle soporatam medicatam frugibus â—ssam Obijcit Did cast Cerberus the helhound a sweet morsell that he might not barke against him For they will go to and fro in the euening they will grinne like dogges and go about the citie they will runne here and there for meate and grudge if they be not satisfied Psalm 59. And thus if either thou take no notice of these Doegs of these Shimeis and dead dogs that reuile or if obseruing their currish custome to barke at all passengers thou be not credulous to suspect they baule at thee or if too suspitious thou yet beare reproch and striue to mitigate their woodnesse thou shalt not be bitten with the tongues of mad dogges or if bitten yet shalt thou not ruâ—ne mad thy selfe to bite againe And seeing as there is the worme p Plin. hist nâ—â— lib. 29 cap. 5. Lytta vnder the tongue of some curres which vnlesse it be taken off will make them runne mad so vnder their toung is vngodlinesse and wrong as Dauid q Psal 10. 7. speaketh which vnlesse if be taken out will make them runne mad and bite euen their owne domestickes Pray with Dauid in that place vers 15. that he who is curator linguae the healer of the tongue would in mercie worme them and take away their Lytta Take away their vngodlinesse and thou shalt find none Thirdly and lastly though these raging waues of the sea cast 3 Raging seâ— vp mire and dirt euen those fiue rockes of offence and stones to stumble at as Sainâ— r Tomb 4 lib. 4. de amicâ— cap. 13 Austine cals them Reuiling Nick-name Swelling Reuelation of faults and priuie detractions though the tongue of these wels without water like a Å¿ Iam. 3. 10. 11. fountaine send out salt and bitter water t Exod. 15. 23. waters of Marah and Meribah u Cap. 17. 7. bitternesse and contention yet let thy well of liuing water send out sweet and wholesome water into these saltish waues to sweeten their bitternesse and not like noisome riuers which to purge out their filthinesse emptie themselues into the sea and replenishing it with mire and dirt make it more rage and fome out it owne shame It was diuellish counsell of x Lib decap ex 〈◊〉 vtâ—l Plutarch that he shall exceedingly benefite himselfe who emptying and powring out these turbulent affections of brawling scolding reuiling wreaking fretting fuming and chafing on his enemies doth so purge himselfe of these bitter waters and making his foes as channels and gutâ—ces to conuey them away and as sinks to receiue them and deriue them away from his friends associates and familiars Isti enim in inimicos insumpti praui affectus minùs molesti erunt amicis for these filthie affections saith he being exhaust and spent vpon our foes will be lesse noisome to our friends He gaue better aduice before if he had not forgot it That it is better to bestow our best affections on our aduersaries for being accustomed to do right to them we shall neuer deale vniustly with our friends No no beloued Christian as it is good in a feauer so much better in anger to haue a soft smooth and render tongue for the tongue of ague-sicke men if it be distempered with heate and fuâ—ie with blacknes signum est melum non causa it is onely an euill signe and not the cause of internall inflammation saith y Pluâ— diâ—◠〈◊〉 ira 〈◊〉 Plutarch but the tongue of angrie and raging men is both an euill signe that they are set on fire of hell and will be the cause that they shall be set in fire of hell Let these waues then and waters of contradiction coole thy tongue and wash away its filth Audisti conuitium ventuâ— est iratus es fluctus est Thou hast heard a reproch it is a wind thou art angrie that is a waue saith z Serm. 3 in Festo Pasch Serm. 3. in fest Epoph Austine The wind therfore storming and the
their other wares into Egypt and to make their gaine x Lyra Tâ—st Aâ—ul â—n 〈◊〉 locum raised the price and sold him againe at second hand at a higher rate to Potiphar king Pharaohs steward vers 36. But though Ioseph whom they sold to be a bond-slaue in Egypt became afterward y Psal 105 21. lord ouer all Pharaohs house and ruler of all his substance yea gouernor throughout all the land of Egypt Gen. 45. 8. and was now armed with power to reuenge yet see how he recompenceth them good for euill see when his enemies did hunger how he fed them and when they were thirstie gaue them drinke For whereas they had z Gen. 37. â—â— stript him of his parti-coloured coate in recompence of that a Gen. 45. 2â— he gaue them all change of raiment he gaue them a measure running ouer into their bosome They sold him for twenty peeces of mony and put him in their purse and in recompence of that he would not sell them corne but gaue it them freely for nought and put their money in their sackes Gen. 42. 25. he gaue them a good measure pressed downe and shaken together They cast him into a pit to feed him with bread water of affliction Ge. 37. 24. and in lieu thereof he brought them into his owne lodging and feasted them sumptuously with delicate fare and sent them dishes from his owne princely measse Gen. 43. 33. 34. and with what measure they had met to him he would not mete to them againe Holy Dauid trode the steps of good Ioseph for â— Dauiâ— when Saul had bent his bow and made readie the arrowes within his quiuer to b Psal 1â— 2. shoote at this vpright in heart and sweet singer of Israell yea when this fouler c 1. Sam. 26. â—0 hunted him like a partridge to the mountaines so that his soule was faine to aske for the wings of a Doue that he might â—lie away and be at rest yet see when his mortal foe was deliuered into his hand in the cauâ— where he couered his feet he would not lay hands on his enemie nor suffer his bloud-thirstie followers to fall vpon him but onely to giue his notice what he could haue done cut off the lap of his garment and rendred him good for euill as Saul himselfe confessed 1. Sam. 24. 18. Yea againe when he sound him asleepe in the field and tooke him napping he spared his life which was in his hand and to giue him a second warning took away his pot of water and his speare that was sticked at his bolster 1. Sam. 26. and therefore might this Doue safely contestate his harmlesse mind and innocent hands to Cushies accusation that he sought Sauls life Psal 7. O Lord my God if I haue done this thing or if there be any wickednesse in mine hands if I haue rewarded euill to him that had peace with me yea I haue deliuered him that without cause is mine enemie then then let mine enemie persecute my soule and take me yea let him treade my life downe vpon the earth and lay mine honour in the dust No no when he found but one Egyptian rouer in the field he gaue d 1. Sam. 30. 11 him bread to eate when he was hungrie and when he was thirstie he gaue his enemie drinke And as did Dauid so did his sonne and Lord Christ Iesus 5 Christ the sonne of righteousnes from whose brightnesse these starres borrowed this light of grace whose words of truth as they were instructions to their minds so were his workes and actions medicines and cures to the bodies of his deadly foes healing their sicke cleansing their leapers restoring their lame to their legs making their blind to see though they would not behold the light of the world making their deafe to heare though they stopped their eares at the wisedome of the world making their dumbe to speake though they blasphemed the God of the world Yea when their sinne was a bloudie sinne a scarlet sinne a crimson sinne Esa 1. 18. of a double die dyed in the threed being a seed of the wicked and corrupt children and dyed in the web be being a sinfull nation laden with iniquitie and therefore worthie of that double die morte morieirs of the first and second death yet how did he shed his most precious bloud to make their crimson sinnes like wooll and their scarlet sinnes white as snow Yea when with the malice of hell in greatest industrie they went about the act of his condemnation most mercifully with greater diligence he went about the worke of their saluation when they shed his bloud to quench their malice he swet water and bloud to wash their soules Thus the sunne of righteousnes shined on the euill and the good though it softened the waxe and hardened the clay Thus the raine of righteousnesse descended on the iust and vniust though the blessed earth brought forth herbes meete for the dresser and the reprobate ground briers and thornes whose end was to be burned Yea God the Father though he be debter to none doth benefite 6. God his foes to testifie his loue The Father of lights maketh his Sunne to arise on the euill and the good and the fountaine of grace sendeth raine on the iust and vniust Math. 5. 45. A blessing indeed not much esteemed nor iustly weighed as it ought euen of the godly themselues as e Zanch. lib 5. do Nat. Dei cap. 2. quaest 3. one noteth yet in it selfe of great estimate and value seeing by these two Sunne and raine all things as f Ib. c. 1. quaest 1. he noteth are begotten and bred and they be the parents of earthly blessings For seeing the whole condition of mans life dependeth on these two Christ did fitly instance in them saith g In hunc locum quast 353. Abulensis because the former being the cause of siccitie and heate the latter of moisture and frigiditie which foure qualities as our h Ariâ—â— lib. 2. de anâ—â— cap. 3. maister in the schoole of nature teacheth the food and nourishment of all liuing creatures they comprize omnia bona nostra al our earthly blessings as the causes of their effects by a synecdoche coÌ„preheÌ„d innumerable other benefites saith Caluin euen those which Musculus on these words recounteth that he giues life to the euill as to the good that he bestoweth necessaries for life on the euil as on the good that he hath giuen the earth to be inhabited of euill as of good for the i Psal earth hath he giuen to the children of men and k Acts 17. 26. made all mankind to dwell on the face of the earth his fire warmeth the bad as the good his bread doth feede and his wine drinke both alike his rayment doth clothe and his cattel serue both alike Yea the wicked his enemies receiue these blessings from his hand and almes-basket in greater abundance then
it and therefore might truly say with x Psalme 69. Dauid The rebukes of them that rebuked thee are fallen vpon me I payed them the things that I neuer tooke This he performed for vs sinners and said indeed for his enemies as Nisus for his friend Whom seeke ye Coram quem quaeritis adsum I am he whom ye seeke to be crucified Adsum qui feci in me conuertite ferrum O Rutuli I make my selfe sin for them y Esai 53. wound me for their transgressions breake me for their iniquities and lay the chastisement of their peace on me that by my stripes they may be healed Here for them z Esai 50. I giue my backe to the smiters my cheekes to the nippers and wil not hide my face from shame and spitting When sinfull man that like a wandring sheepe was caught in the briars and with the Ramme might haue truly bin sacrificed for this Isaac might truly haue replied Mea fraus omnis nihil iste nec fecit nec pâ—tuit he did no sinne neither was there guile found in his mouth Quid meruisset ouis This sheepe and lambe of God what hath he done Let thine hand I pray thee be against me and my fathers house Thus the partition wall of ordinances betweene Iew and Gentile was broken downe by him who made of two people one man Ephes 2. Thus the partition wall of our a Esai 5â— sinnes which separated betweene vs both and our God was taken away by him who reconciled both to one God and preached peace to vs farre off and to them that were neare Thus our b Ios 17. 1â— Iosua made sinne or in-bred Cananite which c Rom 7. 18. 20 dwelleth in our mortall bodie and cannot quite be cast out d Rom. 6. tributary vnto vs that we may raigne ouer it and bring it into subiection This is the manifold loue of Christ to vs his enemies his reall loue his loue indeed with a witnesse and to witnesse it the more stileth he vs with al names of loue as seruants Iohn 15. 15. if that be too litle his friends if that be not enough his e Marke 3. 11 kinsmen if that be too little his f Math. 25. 40. brethren if that be not enough his g Math 12. 50. sisters if that be too farre off his h Marke 10. 15 children if that be not â—nough his i Luke 8. 21. mother if that be not enough his k Cant. 5. spouse which is the greatest and passing loue of women and all this to shew he loued vs with all kind of loues possible the seruants loue a friends loue kinsmens loue brethrens loue sisters loue childrens loue mothers loue and spouse-loue which is as strong as death and cannot be quenched with floods of water Cant. 8. 7. This was Christs loue to vs his enemies as high as heauen as deepe as the earth and hell it selfe as broade as the world and as long as life eternall Wherefore as him selfe spake of washing his Disciples feet Iohn 13. 14. Siego If I saith he I your Lord and Maister haue stouped to wash your feet ye ought also to wash one anothers feet for I haue giuen you an example that ye should do as I haue done to you so may I reason strongly with his Apostle Beloued if God if Christ so loued vs we ought also to loue one another 1. Iohn 4. 11. And indeed beloued Christian thou canst neuer loue truly and do good to thy foe vntil thou remembrest what Christ hath done for thee while thou wert his enemie Let this loue of Christ constraine thee then who commaunded it for thy practise and practised it for thine example If considering thine owne weaknesse and infirmitie Deficis sub praecepto comfortare in exemplo saith l Mâ—dit in Psal 56. Austine if thou thinkest the precept an hard saying to flesh and blood who can beare it be comforted in the example of him who performed it Christ did it as man in thine owne nature to teach thee he commaunds no impossibilities and he is present with thee vt praebeat auxilium qui praebuit exemplum saith that Father to m Cant 1. 3. Iohn 6. 6. draw thee after him who bids thee n 1. Pet. 2. Come follow his steppes Let vs runne when he draweth and let vs loue really our foes as he loued vs while we were not his friends If we cannot sic sicut so infinitely as he did vs for consider behold and see if euer there was loue sicut amor eius like his loue if we cannot go with him in his sicut and quantitie yet let vs runne after him in the sic and qualitie of his loue as o Tâ—m 1. Ser. 13 in cana Dom. Dilâ—â—te â—nuicem fieâ—t ego dâ—lexâ— vos â—â—c aduerbium sicut non quaâ—â—tatâ—s sed qualitatâ—s similâ—â—udâ—em notaâ— Idem ser 5. in caen Dâ—m Bernard doth distinguish Howbeit if we cannot walke with God nor follow our elder brother in his great steppes of loue yet let vs ambulare cum Dauide go cheeke by cheeke with Dauid our fellow-seruant who rendring good for euill to his arch-enemie Saul made him ashamed of his enmitie and heaped such coales of fire on his head that he kindled his affection to cry out in admiration Is this thy voice my sonne Dauid and weeping he lift vp his voice 3. Our fellow-seruants example and said to Dauid Thou art more righteous then I for thou hast rendred me good and I haue rendred thee euill and now thou hast shewed this day that thou hast dealt well with me for as much as when the Lord had enclosed me in thy hands thou killedst me not for who shall find his enemie at such aduantage and let him go free with a good turne Wherefore the Lord render thee good for that thou hast done to me this day 1. Sam. 24. Yea when afterward he repented of this repentance and with the dogge returned to his vomite yet Dauid againe ouercame his euill with goodnesse that he cryed out with a peccaui in his mouth I haue sinned come againe my sonne Dauid for I will do thee no more harme because my soule was precious in thine eyes this day behold I haue done foolishly and erred exceedingly 1. Sam. 26. 21. With such loue was Dauid annointed when he was annointed with the horne of oyle to be king this was the strength of his loue when he had the oyle but not the horn when he was elected and not yet inducted into the kingdome and yet behold when after Sauls death he had gotten sceptrum pro pedo a scepter for a sheep-hooke and was taken from the sheepe-folds to feed Iaakob his people and Israel his inheritance when the Lord had now exalted his horne whereby he might extirpate Sauls house and roote out all his enemies yet asked he Zyba after Sauls death p 2 Sam â— â— saying Remaineth there yet none
euery side and are trauelling homeward to our heauenly Father in the promised land let vs like fellow-citizens of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and countrimen of one kingdome sticke fast together in a straunge land Our Ioseph hath charged vs his brethren b Gen. â—5 24. fall not out by the way fall not out in thought word or deed by the way about your victuals and prouision about your sackes and your money about your Ins and your lodgings about baiting in this earthly pilgrimage And if ye chaunce here to fall out agree with your aduersarie quickly while ye are in the way Mat. 5. 25. for seeing by many tribulations we must enter into this kingdome and hope of our calling as the children of Israell went thorough fire and water into a wealthie place let common daunger of this red sea vnite our hearts for a common hope of the hauen that like fellow-swimmers we support one another through loue and hold them vp that they sinke not We c â—lin lib. 8. nat hist cap. 32. reade of the Harts that when they passe the sea to an Island for pasture the strongest swimme foremost to beare vp on their hanches the heads of the weaker and when they are wearie the hindmost sustaine them Which louing nature of the Harts perchance Salomon meant saith d Lib 83. quâ—st 71. Ser. 21. dâ— ver Apost Austine Prou. 5. 19. where he calleth the Hind amicissimam most friendly or as the Hebrew ceruam amicitiae the Hind or Hart of amitie Such Harts saith that e In Psal 129. locâ— câ—t Father often applying this storie should Christians be one to another that while they passe these waters of affliction to their fortunate Iland and Capê bonê Speranzê their Cape of good hope They which are strong ought to beare the infirmities of the weake and not to please themselues alone Rom. 15. 1. They must beare one anothers burden of miserie and so fulfill the law Gal. 6. 2. though euery one must beare his owne burthen of transgression Versâ— And then indeed as the Harts by mutuall supportance in common daunger safely attaine the hauen and make not shipwrack in the sea Quia quasi nauis est illis charitas because charitie as he speaketh is their ship their hope their dread-nought which conuoyeth them ouer So we communicating our helpe in communitie of perill shall in this shippe of charitie which supporteth all arriue safe at heauen the hauen of this hope For as the Church of God is semblable to f Act. 27. Paules shippe wherein we must saile to these Faire hauens so must there be in this sea-fare which g Lib. â— Ethic. cap. 12. Aristotle requireth in euery shippe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the amitie of fellow-sailers which common daunger hanging ouer them as it did in Ionahs fellowes Christs disciples and Paules mariners should effect And as their shippe continued they friendly in it would saue them all but the boat were it kept in to it would loose all Act. 27. 31. euen so while we continue with one accord in the temple the Church of God tyed to the anker of this Hope will saue vs all and like the arke land vs on the mount of Armenia but if any forsaking the ship and the fellowship we haue among our selues as the manner of some is shall flie into the cocke-boate of his priuate humor and spirit of singularitie it endaungereth him to make shippewracke of faith and a good conscience Wherefore as wisely did they in their course who cut off the boate and let it fall away lest the mariners leauing the shippe should cause a wracke of the rest so was it their wisedome of the spirit who haue cut off the spirit of singularitie least many flying from the Church should make shipwracke of faith and a good conscience Wherefore seeing the tenure of this Hope and inheritance we hold in capite in our head Christ Iesus surely as at his farewel he left vs here in peace Peace I leaue with you Iohn 14. so vnlesse at his returne he find vs in peace this Hope his peace he will not giue vnto vs. Peace I leaue with you and if you keepe it till I come my peace I giue vnto you Nec dum capaces estis saith h Ser. 4. in vâ—gâ—â— nat Dom. Bernard in his person interim relinquo vobis viam pacis tunc dabo patriaÌ„ pacis Ye are not yet capable of the end of this hope in the meane time I leaue you the way of peace and after your iourney wil giue you this Hope the country of peace In the way to this hopefull inheritance in the world ye shal haue affliction but theÌ„ in me ye shal haue peace Reioyce in the Lord saith i Ibid. Bernard that here ye receiue the gifts of his left hand but now I say againe reioyce yea alway reioyce in the Lord that then ye shall haue this hope and rewards of his right hand for in his left hand is but riches honor and peace externall but in his right hand is eternal peace and length of dayes Prou. 3. 16. These be the two armes of the bridegroome saith k Ser. 4. de â—â—â—â—uent Dom. he wherin his hopeful spouse resting said of her husband His left hand is vnder my head and his right hand doth embrace me Can. 2. 6. His left hand of peace externall was vnder her head before his right hand of this Hope and eternall peace did embrace her Laeua quidem leuat dextra suscipit saith Bernard laeua medetur iustificat dextra amplectitur beatificat in laeua eius merita in dextra verò praemia continentur in dextra deliciae in laeua sunt medicinae This is the reward of the right hand which he bestoweth on them that kisse his left hand of peace this is the hopefull inheritance and substance which that father in the Gospell will deuide to his sonnes that are not at diuision This is the countrey of good hope which the Prince of peace in heauen wil giue to his spouse of peace in earth In this mariage dinner indeed on earth which is but a feast of desponsation here oft wants wine of comfort peace and here is great store euen sixe water pots of affliction but in that mariage supper of the Lamb which is the feast of copulation when he shal take her to himself the Bridegroome will turne that water into wine Iohn 16 Ye now sorrow saith he but your sorrow shall be turned into ioy O that the consideration of this country of peace wold draw and drag vs along the way of peace O that we would reioyce againe and againe I say reioyce on earth in this hope of reioycing in the Lord alwayes in heauen When he shall fill vs all with loue of â—ll without iealousie of any peace without distention and ioy without enuie and emulation Where he shall fill animam rationalem sapientia