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BROTHERLY
RECONCILEMENT;
Preached in Oxford for the vnion of fome, and nov; publifhed with larger me- ditations for the vnitic of all in this Church and Common-wealth:
With
%^ini^fpotogic of the vfe of Fathers yand Secular
learning in Sermons.
By Eg i o it Ask a w of Queenes Colledge.
Afb 7. 16.
Sir s, je arc brethren : tvhjf do ye wrong one to another f
LONDON,
Printed for Giorgb Biihof.
TO THE MOST
CHRISTIAN AND
MIGHTIE MONARCH, Iames,
by the grace ofGod,King of Great Britaine,
France and Ireland , Defender of the true
Cathohke andauncient Faith ,&c.
' Oft religious & renowned Prince, j when I duly confider what afennc I of peace your Maieftie hath bene, * Keeping peace and ami tie with all, *&s Mufti* , yea an heire of reconciliation , in f^^, vvhofc royall pcrfon, thofe two 1 princely houfes arc vnited : as alio what a Father of peace and peace- making reconciler, outwardly of our enemies, inwardly of ourfclues,your Maieftie continueth ; I cannot but iudge your Maieftie is the Salomon , in whofe peaceable dayes Gods houfefhall befiniflicd5whcn ihus peaceis tied to your pcrfon . In regard of our ctmll vnion, feeing yourfrcrcd pcrfon hath toyncdthewoodoflfraclandlu.Lh in one tree, tb.it they /hall he no more two peoples % neither be diuided henceforth any more into two kingdomes , as the *Piophet fpcaketh, I thought itfeafonablcto wrire of* 5^.37, Reconciling of Brethren. And in refpeft of our Eccleft- djlicall vnion, fith your (acred lclfe hath bene our peace,
Ha in
The Epiflle Dedicatorie. in breaking downc this partition wall of ceremonies and rites in this Church ; fo making of two one , and re- conciling both to one God, flaying hatred thereby: I thought it bounden dutie , and prefumed to dedicate to the Reconciler of Chrijlendome a worke of Brotherly Re- concilement. An argument(gracious Soueraigne)if euer and for any ,no w and for vs,moft needful and neceflary, when notonely the bands of brotherhood are d/Jfolued z- mong brethren , but (bnnesalfo (asprophefiedourSa- uiour) rife againft their rcuerend fathers. How much the rather may I hope your royall clemencie will put forth a gracious hand, and recciue this Doue into the arkc, that comes (dial I fay from the waters ofaffli*5lion^) with an Oliue branch of peace and reconcilement in her mouth, fith (he findes no reft for the fole of her foote, but on the arke of your teftimonie! wherein I rcft5bcfeeching God ftill to blefle you, with the head of Salomon^ the heart of Dauid^znd handot Gedeon^ and fru&ifie may he your work of vnion and Brotherly Reconcilement5that in this bodie humorifme purged out, in thefeamelefle coatc fcifme fewed vp , and men in orders (indeed out of all order) brought into order , God may beferued in verity by this Church, and prcferued in vnitie till the coming of his fbnne Chrift Iefus vnto iudgement. Amen, Greenwich this 27-of Aprill. 1^05.
7 our CMaiefties mojl humble and loyallfubieft ,
Egeon Askew,
ajf'Treface to the Chriflian Reader.
S5 1 |
111 |
EloKcdftrifthWy as a time was a foretold , jr^« « » T,m. 4.3. mens cares y*ou Id itch h ssfthenian-hke ,for new * AR. \ things: fo haue they now according to their luftes, (rot them anhcape of Writers y and there is no end 111 making many bookes,
tenet infanabilemultos
Scribcndi cacoerhes, faid a c Say rift of his dyes: and in ours rre daily fee voluntarie offe- c Hum rers bring fo much to the building of the tabernacle , that vmleff* Mofc 'f fioutd forbid them , Prejfcs would be opprejfed, and the worldnot containc the bookes mat fhould be w ritten.
IVkrcinyti 1 cannot but t.ixe our obfeene Pamphlet ers , who. 2d preluntanquam prndium, runne to the Pre(fe as the hcrferujb- ethwo battel, where they are wounded with their owne cjutls when theyfiblift their imp erfetl tons, andfubfenbe to tl. f : fo
them I would excite ,to brin? their grame to the market, w ho d lawp knowledge in their heart , as that c hoorder dtd his come J T- in tk arte: or wrappevp their gifts in paper , at dtd the flouthfull* r*m ll,s6 fcrtint his talent in a napkin, and make their cctnnio::-pL-. ce locket .[. . biger,as he dtd his barnes, where they m#y lay vp m ft ore tl \ . f rites for many yeares: for ' r th'ey fetch away thyfoule S^J
f,<*t thee, nnithen whefe fy-illthofe things be that fo long thou haft iuhk praded? Whofocver art called. U
jrh themaifterofthevtne, Ioh.O.4.1 mull Workc the workes ol hi that lent me, while it is day: the night commeih \shcn n< mi can worke.
aJapreachtno by 8 pen 4 • WW can we tbm(e , . -
tc h m f did on with a w oc , and negi .w.?.u.
f 3 Cl]rfci
To the Chriftian Reader.
i*r. 48. io. i curfe3 vh^ ly nettfoer We preach the Cjofpeli?
Inwhichrefpecl>asitftandsthemvpon, whofe tongue like Za-
charies is notvnloofed^to askewith him for writing bookes , and
write, faying: {for though their tongue cleaue to the roofe of their
mouthtyet fast Id not their right handalfo forget her cunnina: ) So
efe&honeftfi W'-tytbcjthinbeitan^honeft and comely things to leaue good chil-
cxiftimo, ijs c- dren of their mind to po ft er it iey feeing fonnes are but of the bodie fro
f«ur?nmt°£" morta^fied, and good bookes from t he foule by the immortall feede
nos filios rdiiv ofCjods word. Are they toofemple f why he who by the month of an
qutomcorpo. Ajpfo^bad the foolijhnejfe of a 'Prophet, hathchofen the fooltfh
ram:anima? things of the world to confound the wife, ^Arethty too weake in
tus , orationcs. themfelues? His power is madeperfetl through wealeneffe: and hey
Clem.Alcx. ibi. who with fine ft ones in D auid s fling ouerthrewftroig G oliah, hath
chofen the weake things of the world to confound tie mightie thwos.
Are they vile or deffifed among men I Why he who by the found of
T^ammes homes ouerturnedthe wals oflerichojorth chofen the vile
and defpifed things of the world to bring to nought things thatare\fo
certe" focrh? mightie through God> though weake in themfetttes, are the weapons
coram qui funt 0f their warfare, to caft downe holds, andeuery :hing that is exalted
fcriptis repudi- againft Chrift. Wherin^though the liuingfpiritoffpeech quiclgneth
atis, cos, qui moft^ more then the dead letter of writing , whence Paule hmfelfe
component*"' fvijhedfor writings tofpeake vnto the Galathians , that he \ight
admktere. Scd change his voice of the pen into a tongue, Gal. 4.20.7W whenYheir
quidem & Ti. bodily pre fence is weake , and their fpeech of no value, their wrings
m*o, qui fabu- may ye forcible andflrono. Neither let allthinke. that fuch as hey
las&maledr- /. J ,, , ;A / /^ r r 1 "l 1
fta componunt, are in word by letters when they are abjentyjuch can they be , \ith prstcrea ecii g pauj when (fa areprefent with the people, 2. Corint. I o. W//
Epicuro quoq; ' . J '. J ' ■ f . fg _, .
qui eilprinceps which confederations y as they mayjhrre vpfpmtuall fathers tote* 8r author impi. r€ntt^etr youn? Samuels to the temple of 'the Lord, by the m$\h
ctam,qmn c- J * J t \ /* i t i • r t t
tiamHippona. of * which babes and fucklingsyhts pratfe maybe made more pcrffi cho*Mrn°wrpi- among men: fo, fit h the tabernacle is not quite finijhed, free offerers terfcribere c6- need not feare their oblation {though of goates haire)Jhall be rey dauam qu*ift; #«£ ™kcn infirmiflima, the weakeft things are as ntceffariefer to veritatem or*- fpirituall, as that was for the material I tabernacle of the Lord, c SumTftpo- -were ridiculous, faith ] Clemens Alcxandrinus,/* refufe the w* ftcris vtiJitate t'in(TS 0f good men &ftudiousy& admit or licece the that are neithk 1! 'strom5' U ' Nether need any feare that of ours, which he tddeth of hu daye\
To the Chriftian Reader.
For my party when If aw many rich men, cafl of their ft: pet fixity fq much into the Lords treafurte, I thought the widow es f rtkvg would be needlejfe, and once refoluedwith m Ierome in like cafe, to m Lib. fmcczfe from thu worke, left Ifioutd pcure water into thefea , or Pcl3S- carte wood into the forrefi, as hefpexketh, aut cnim eadem dicer c ex fupcrfluo: for that that ts, hath bene, and there is now no new thinovnderthe Sunne,2&\(\no\i*vc\uznn\cX\QQxzy a clarifTimo ingenio occupata Tunc meliora. tsfndtndeed,tofpeake truth , this difeafed Sermon , like the poore creeple at Bet he/da , had kept its couch to the death, had not an Angeli at a ccrtaincfeaibn,//^/ tro- bled the water, put it downe into the poole^tnd made it walke abroad. Who fe fir/} conception as it wasfuddenand too prefent :foy like the vntimely fruit e of a woman thatpcrijhsth before it feeth the Sttnne, might the womhe haue bene its tombe, or at mofl like the Ephcme- Scz, rife roil haue huedbut one cLiy- but that thmkino it would profit e more .a,n,mos dcmlf"
j v* " f J lj per 2urcs*
by the eye, then it did by the eare, many reafons forced me to publtjh Qi> am qu* it to the eye of the world, that was priuatly fpoken in the eare of a JSJ^ Cotledge. Some it may be will aske me, Horac.
Amphora ccpit
Inftituij currcnte roca cur vrccus exit? Horat.
Why I extend it to a booke that was intended but a Sermon, and pro- po/e a pitcher what I purpofed but a kanne% Indeed, like the woman of Samaria, 1 brought a pitcher atfirfl to the well of lining water, but becaufe offhort meditation I had nothing to draw with , I haue now drawne deeper of Iaakobs well, filed my water pot to the brim, and this aborttue tjfue hath reentred (as it were) into the wombe, and bene borne agatne. In whofe fecond birth, I haue , as Galen Jpeakes ofnurces, or mid-wiues framed the vnfapyioned feature and lims of this infant , before I durflorefume to bring it to the church, and chrtflen it in the Preffe with the name of a booke. An argument (deare Chrtfltan) mofl needfullfor the/e tarring and vncharttable times: wherein I befeech my ecclefutfl tea It brethren, m the bowels cf**""i£ti£l Chris 1 1 eft is ,th.it they would preach faith that worketh through frttcbfobib* loue , and « tr dotlrtne off. nth the neceffitte of q^ood '^"J^"*^
worker.more then fome do, who by beating folely on (ale faith, haue uecefintfn^t m.id? > If i ntflers of my Cod , remem- ^„J^£
her, t h . ' caried pomegranates as well as bets, and a pome-
% 4 granate
To the Chriftian Reader.
granatefor euery bell, when he went into thefanlluaryofthe Lord, Exod.28. Andfo the high priest of our profe(fion,hvs dollrineftill was, Euery tree that bringeth not forth good fruit e, flail be hewne downe and c aft into the fire ,Matq. Thofe beaftsin Ez.e^els vifton, l.Thefrafttfe*/ whereby thefoure Euangelifts are prefigured, as not onely auncient ^4p!llUs. Fathers, but modernes obferue , had hands as well as wings , and an
hand for euery wing,Ezek.i. It was the Apoftles,andeuen S, Pauls pratlijc, who ,and where }and 'to whom he flood mo ft on iuflification by faith onely , as in his Epiftles to the %omanes and the people of G alalia, when m the former part he had Uyed that good foundation of faith, omit ted not in the latter end to build t hereon gold,filuer, and precious ft ones of good worses. %,?4uispruept. It was hisftraite charge to Tit us, and in him to al Preachers:tfjis is a true fay ing,and thefe things I would thou fbouldft affirme, That they which haue beleeued in God, might be carefull to flew forth good worker, thefe are good andprofitable vnto men. I may adioyne what he addeth, And let ours alfo learne to Jhew forth good worses for neceffary vfesjhat they be not vnfuitfull. Tit. 7 .8. 14. 3 Thefe loof< *nd A doctrine, as necejfary in all ages , Jo mo ft needfull in our times % vrKtar table therein workes are changed of many into words, walking ingoodnes into talking ofGodJoands into tongues, and hearts into earer, that to cure thefuperfhtion,we neglecl true deuotion\and to auoidthe opinio ef meant, we caft off the care of welldoings that the faith which was wont to be in words of any, isnowfearcefoundin the othes of many. Where'm the difeafe of our forefathers heads is (0 danger oufly fallen vpon our hearts , that whereas they hauing good hearts and bad heads, being but children in vnderftandtng,might truly crie with the Shunamites boy, Mine head,mine head, and their mother could not hslpe them.We hauing good heads and bad hearts, may cry out with Iercmy in another meaning, <JMy belly, my belly, Iampatnedatthe heart : andeuery where barren faith like Rachel cryivg, Giue me children,or elfe I die, giue me workes, or lam but a dead faith ;yea jhe weepethforher children^ and will not be comforted becaufe they /ire not.' t Thch*H'itr °^ How mHC^ ^3e rather flouldjpiritual fathers open by thefe meanes the wombe of barren faith again ,with whom as it did with old Sarai, it ceafeth to be after the maner of women, that God may take away
her
To the Chriftian Reader.
herflander ofbarrennefle and her rebuke amono w omen: and hauing her quitter full of thefe arrowes , foe may be bleffed before God, and not be afbamed whenfbefpeaktth wtth her enemies in the gate*
tsf precept Apofiolicatl y not duly enough praElifed offome, if ho tJWjj? jftfc thinke to make fait h fruit full \a& Gardeners do their Walnut treeyby ,^a/ t,*ckf*t£ fltll beating onthebole.Whofe tantum crede,^/)' beleeue and thou *Luu"> f*f*ff*- Jhalt be faxed, hath taught many to turne the grace of Cjod into -wan- ""
tonnt 'sy& re/blue wtthEunomius, that faith without works wtlferut the tume .0 f who fe blind se ale and indsfcreet {pcakingyooodwork* like thofe workers may complainey Exod. 5 .The Lordlooke vponyou «ndiudge,forye haue made our fauour toftwke among the inha- bitants of the land , in that ye hose put afword in their hand fir to flay vs. O then Mofcs and Aaron , why caufeye the people to ceafe from their workeslCjet ye to jour burdens . Lay vpon the people the number of works which they did in time 'paft \dimintfh nothing therofy fir they be idle jher fire they cry fayingfinly beleeue andwe jhall be faued,for all things arepojfible to him that beleeueth. Which 4 jno- flues,** ftitl they forced me in my ff. eech to bid our Rebecca meet her fpoufe with bracelets as welas with e are -rings feeing not the hearers cfthelaw,but the doers thereof are iufitfied before htmyRom.2.i 3. fofnoued they me now to pen a trad fmoft needfullfor our times) of Brotherly i\econcilement , whereof none auncient or recent hath particularly (that I know) written or diuulged} that lames worleet might beioynedwith Pauls faith , and faith woriee through loue in all Chriftianprofeffors.
Wherein f\ fonc mihi vitio detur (ai raPatriciu<; apologised his "J^7 *u * citing of many authors} if perchance I be blamed,es fee tally of the/e idle makf-bates, and gaping or idle cautllers, that 1 haue taken mofl things out of Greeke and L.uir.e WfitlTi , a> J *'pply them to mine cwnevfe, Imuslanfn er them a* he did rnchmcny Me parum ad- modutnfidci rebus incis facfturum finite, C\ iblum authoricacc mca niterer. zsfnd be fide , it is th?cnfiom? of 4 '/ writers to mingle 0- thermens tbmffwkb their ow«r,Tum vt ccrtiora icnbant,tumvt ' gracilis iocnndJtfTq;legtnttr: or tu n Aphranitis being accufednidmttf. that he kid taken much cut tf Mcnaiuler; I confrffe (faith he) I mi onely out of him, I w$ out of r \ \ agreed to
iwr»;.i//cr,Quodcunquc mc non poflc faccrc melius crcdidi.
To the Chriftian Reader.
If next the Scriptures I haue preferred the auncient Ts.thers t§
their childrenyG znushoc fermonum pofitum in hominutn vcte-
rumauthontatc&eorumilluftriumplus(ncftio quo pnc~io)vU
»Dc Araicic detur habere grauicatis , ^°Tully in lil^e cafefyak? of his citing
the aunciem ', Nequeomnem fermonemtribuimus fithono, nc
parum eflec auchontatis, fed M. Catcnifcni, qno maiorcm au-
^Dc Scncft. thoritatem habcret oratio , as P clfewhcre heftcaketh . Neither
haue I relied on men of y eft er day, leaf my word might want warrant}
but on the auncient especially 9t hat the mulcirude ofycarcs mighc
jprefat ad left, teach wifedomc in this trail: whereof as Imaj truly like 1 Lipfius
wli&.ciuiUoa. 0f his fententious centons, confefje omnia no! ;ra cfTc & nihil , that
all and nothing is mine : (o-iuftiy do Ife.rrc the authi rs rvhom I cite,
may returne Maxiizls apeflsophevpon me, Sec male dum recitas,
incipit eflfe tuum ,and their licour running through fo mesne acha*
Hunc feraare nelljhath loft much ofhisfweet nejfe. But of the manner cnokg h or too
modum noftii much: for the matter itfeffc hcufieuer this mean t leek? /. at h lear~
noucre libclii, > i • r '• j- j - •• r> , i
Marc. nedthis meane, parcere petionis, dicere ce vtcij I , jet feme (as he
TLipObid. rjpeaketh of that his booke) homines male 31 uti & callidi feufifTc
autfcripfiffemevolcnt/quae peribmnu non fcnfi non icripfi^*/
thinke I meant that whichneuer came in my mind, rcferunrq; ple-
raq; omnia ad hoc vnum suum , Sc quae nos communiter dixU
mus.ltc volunt accipi qua(i hi Titium auc Scium di6ta. Imo va-
tes etiam agunc , non le&ores : nee fumunt a nobis fcnlum, fed
adferunt5& mentcm aliquam adfinguntex fuamente : oangucs,
6 viper#,Fugio vos/ugio, & tamen vix effugio . Hoxrbeit I may
/XdNepotde fofeb motich with Saint f Ieromc , Nullum Ifffi, nullius no-
*ita Cleric; menmeafcripturadefignatumeft . Nemincmrpcciahtermcus
fermo pulfauit.Generalss de viti js difputatio eft ; qui mihi irafci
yolueritjipfe de fe quod talis fit con(\teb\tut. 1 haue ft riueagainft
no manjbut onely hisflrife\maligned no man, but his malic r, nor en-
uiedany, but his enuie. Scio me orTenfijrum cfle quamplurimos,
iicrom.cpift. aithefkidinltke cafe, qui genera Jem de vitijs dilputationcm in
aachftlC'MO* ^uam rc^erunt contumeliam , and they Jball gaine but what he ad-
dethj&t dum mihi irafcuntur/uarn indicant confcicntiam^mul-
toq; peius de fe quam de me iudicant. Ego enim neminem no-
ininabo : nee veteris comoediae licentia certas perfonas eligam
atque perttringam . He fubnetleth a good medicine for fuch fore
badges,
To the Chriftian Reader. backet* Prudcntis viri eft difTimulare, imo emendare quod in fe m C:c id A..,c intelligat;&: indignari fibi magis quam m:hi,nec in monitorem 3. « M ■ mdlcdi^tcgCTCtc/attblcrom.Tokcht^tbfmthstaf'e/orftfi^c?' SSjlSuJiSf" friendly to their brethren , as Plutarch when he offered his booke gfniaimtmt nd Brotherly louc vnto Nigrinus and Quintus agreeing brethren, » Q^mSc am. fayd,\d qua? libellus cohortatur,ea vos iam agentes tcftimonio Plms *■ m- potius ornari qua officij admoneri videbiminiry* this little b—k^SZtm^s of 'Brotherly Reconcilement fhal rat her bear e wttnes of their vmtte, -•'^bircpc;iC. then intreate them to that which willingly they do . For them thut i^pcrcre, a"™' are faHiotisfolkandcontentio^yleaf lyvnderfeandlfir.il not pleafe "m^! them, as *befpeaketh : howf$ener,l pajfe little to be tndged of fetch , banc mmem or of mans incitement when Iindge not myfelfe. Onely thee (gentle £™ ^u"jni!$- cB^eader)I would intreate, that what Socrates thought o/Hc- propter ullum raclitUS his obfenre booke, thou wouldsl charitably thtnke and fay of faf^d af ['" mme,\\xh rvrnKA, ytfvcuei u(x*i ft £& un fvtwuh "what Ivnder- tendoi L flood is good, and I hope that which I hane not vnder flood. * If thou J£^|J fh alt -find ' I touch feme kind of men , and deride their ridiculous en- qoosdcccpc*- ftomes, which is not my wont, let me crane pardon for my want. If in \ hate andheate againfe thefpint offengulantie andfeifme , and to a- (•«* hommei, uert the readers therefro , being prouoked,/ hane culled feme decei- uers of 'minds, Puritans or Pruritansjeare with this zeale dlfalpfi "b- (h*rcC enim nccefluas aduerfus huius cei taminis dodtrinas inftans, i lem nobis fudorem em*cic,& vt ledtores aucnantur^/.r/; Epi- '" ° can)- phaniUS in not vnlike cafe, I did it becaufc fmfulfcifme is impudent; aacoomnoat and honing a whores forehead,wtll not be afhumed tillwefptt m her JLCJJJS! f "
faCC* I clpic;f:t.
In which refpetl, as I cannot hope for better acceptance of my y% :- i ; J Jx t ri r n i •> nu
aowesmite thtnaia* lcxomc, of hu much , cafe into the treafurie, rr
Somewill defpire it as a thin? of no vaite. *wdv>k*tfc*erwe i\ rite, Ba v
difdatnetoreaae tt -.Others in hatred of ohr name cor.fider tie perfon rum fiieniiwn
not the thingys- more commend others fdence thin our indcuor.fome 3" j"„ JJ,0"1 um
count vs bold for handling n matter nener written of before :fome fcJ"
thinke themfelues skiff nil and learned, if they can dentil from other £ \
mens labours, &non quid ipfl polTint, fed quid nos non poflu- &<
musdijudiccmr/o /*///> lutftlywt/bwithL\ic\\\us,that neither tl
bell nor worft learned might be my readers , becauie I
dcrftand nothing at all, and thefc more then perchance I d
mcanc.
ai m
To thcRcadcr Chriftian Reader.
^ciccr.Jib.t, mcane.TPerfcumnoncurolcgcrc,Lxliumvolo:Per(eus is too dc Oi «. framed, honest and not vnlearned L X liu s / wifh for my %eader.
tAndnow thee lintreate (good Chriftian) if thou haft not written^ fufpend thy cenfure, till thou knew what it is to write and be buried in a dead letter of leffe delight andperfwafton: if thou haft written, yet fu fpend thy iudgement, till thou meet with a matter wherein thou haft every man, andyet none for thy helpe. It is an eafie matter to chaunge an Author c Graeco in Lztmumfrom his Atheriancloke into a %omaine gowne. A more ea fie matter, like Chryfippus , to /^ Euripides his Medea, and concealing his name , make it our owne Tr age die, asfomedo, Ijpeakenotthisto t axe others , or cow- mend my felfc: [AV(ju]<Mzti iU §&7<rsv n pmtiavmtjvai the brag of a proud Painter: that thought be farre from my heart : oriel) I tell Martial. Epigr. Momus, Carpcre vel noli noftra vel edc tua. Iflhauedone well9 and as the ft or ie required, it is the thing that I de fired: let God haue the praife , thee the prof te^andme the paims. But if I haue fpo^en fender ly and barely, (as thoujhaltperceiue) it is that I could. The (jod of peace enlighten thine vnderftandwg , and fanclifie thee throughout ', that after thou haft enioyed the peace of confciencc jhoH mayft pojfejfe that et email peace of God in the heavens. Amen.
Thine in the Lord, Bgton K^isketv.
BRO^
BROTHERLY RE^
CONCILEMENT.
Math. j. 24.
C7^7 //^ wdjfrjl be reconciled to tfrj Brother.
I^T^^P QdS&^& Hofc * Porters of thekingdome, who f**«*MI«
" " |i had taken away the Key of tznon/eage, i9tH ytf9c9.x%
** Lnke 1 1 . did with their forged glofle 2^**? f"* ~ (that */*//£ ^r;) fo wreft the locke and ^Ubm* fence of the Law. that fooncr they could SIicutcl ,19 '* y enter thole fecreta Iehoua , the prime « veri.i4. chamber of Gods fecreticounicll , then C^^J^ t ^ I open thefc rette/ata,t\\c prcfence-cham- /'«'*/*«*/ Ci bcr of his rcucaled will.For whereas the Law was not only*£*- \ '/Lugf h*.
/r,tot
bute$
\l. 1 1 .op imp. im MaiM.$. jic
'fpiritHaf/alCo to bridle the hart from the affec-tion of hatred, '^jf^dl vcrf. 1 7. the Scribes and expounders of the Law ( whofe rpen it ■■ - fcemes taught falfboodby tradition)mifcon(truing the turbulent fn^ffg. paflions of anger, malice, and enme (as : Papifts now do) to be ™**IW* but1' leaft matters of the law, Mat.^. 1 9.2c. reftraincd by their 4 p&hnci+a©. gloffethc GxzprcccpttThouJha/tnot kt//,to the outward a&of'xCoI,nt-i ';• murdcr,verf. 2 1 . and openly profeffed out of.not ' Afofes chairc, ~iCXi\l [^ but their (toole oP wickcdncflc , whereon they imagined mif- Thuu J** »« chicfe for a law,yea publikcly proclaimed (as if not ' their heart thcr ■ iky °~ alone, but mo^ too, in reading of0 OMofes had bene coucred hcJrt>noi,c* with a vcile) that thii outward aff ton ofki'ftno one/y, and nor thefe riei. tnvrard motions of the mind vc ere forbidden in this commandemer.t, £ ■V* Lfr* j as" Lyra a lew by ofspring out of thc\: o\\i\c ? .fnrirju.n tan wel _v obferues . Thus thefe text-corrupting glofers flaying their ft- r/ pcrficiall knowledge in the vttcr court and dead letter of this <*f ij. precept, nor once cntringinto the fpirit, 3nd/W#r/?ofall, mca- furcd murder but with the ipan of a bloody hand; and mete
A out
2 Brotherly Reconcilement.
• Efay 58. 4. out Homicide with the *ftroke ofthefifl ofwickfdnejfe. Thus like
b Hiay 8.17. their b fathers they ranne from the liuing to the dead:and CMe- zentitts-likc tying the lining fpirit of this precept to the dead\tt- ter of the law,they ttifled the life therof with the dead carafter, they murdrcd its foule with the killing letter, and made the commandement of God of no authoritic by their glofllng tra- dition. Wherefore our Lord thinking it now time co put to his hand, feeing they had deftroyed his law, purgeth it from their
c Matii.u. glo(Tes,as he did thecTemple of the buyers and fellersiand ope- ning with his Key of knowledge themcaning of his Fathers will, quickneth the dead letter of this precept with the fpirit of truth; who laying his axe notonely to the hands and branches of the tree,but euen to the heart the roote of bitterne(Te,both chaines
rfLuk.13.j1.32. vp thereby an Herodian dfoxe from violence or blood , and in
wdiun'&im mm a^° ta^es lnc C ^"^ f°xes> anger y hatred and malice, which lurking in the denne of his heart would eftfoones deftroy the
/ludg. 1 j. 4.5. vmc, and like f Sampfons foxes fet all on fire : proclaiming with his etvrbi spa from heauen,that euen an ireful heart,a difdaining ge(ture,and a reuiling tongue,as wel as bloody hands,are guilty of murder and culpable of iudgment.Ver.2 2 .But Ifayvntoyou, rohofoeuer is Angry rrith his brother vnaduifedly , (ball be guiltie of Vidgementiand whofoeuer faith to his brother >Rac a, {hall be guiltie of a Councel: andwhofoeuer [halfay Foole,Jhal be guilty of thege-
jTohn 10 15 henna of fire. This heauenly gardener ( if fo with 8 Mary I may
Cohercnccof r r i • \i ■ i • j - * , i yi i i
thctcxt. luppole him) nauing thus extirpated ^i7fltp0?«Titf^and plucked
vp murder by the roots^in weeding out thofe Ftbras and rootcs
hVUn.biflpm. of bitternes,verf.22: he now plants the herbe h Thilanthropos or
.14 cap. 19. brotherly loue in the ground of their hearts, verf. 23.24. to cure
f their malice,the Kings euill of the foule (Jo^hry/oslome cals h)
HnHph4. asthatvegctiue healeth the Kings euill of the body, askHerba-
\iTtemb.Doden. ijftgobfcrue . Where feeing the 'Pbariiies to mifconceiue like
\MufcMMtt. their m auncelters , that the Almightie would be pleafed with
***■ . their legall oblations, though their hearts as the others hands
were full of blood : he prefcious of their thoughts, preuenteth
their excufe , and doth anticipate their fuppofall in the fequcnt
I o n~3 verfes,Ifihejj.thou bring thy gift to the altar,and there remem-
fllaX-: S- 5> ^re^ tjiat t^ brother fiath ought againft thec , Icaue there thy
1-4- * I gift
Brotherly Reconcilement. 3
gift before the altar, and go thy rvay,firft be reconciled to thy bro- ther, and then come and offer thy gift : agree wich thine aduer- fary quickly ,&c.The brkfe and fumme v\ hereof I hauc hereie- levStcd for the thcame of my future difcourfe, Go thy nayfirft be reconciled to thy brother', paralclc whereto in fenie are thefc words immediatly fubne&edjVcrf.lc.e^r^ mth thine aduer- fury cjuukly\ for^r^herc is be reccnctled^ioi aduerfary tbr other \ for quickly, firft • In which precept of our Sauiour, we may ob- ThegnenM fcruc a dllm.iTion from the altar, Go thy way : fecondly , a com- **■ of thc million of 'two,be reconctled to thy brother : thirdly, this without all intermiiTion,y?r/?, Gothytvsyjirft be reconctled to thy brother. Touching the firft,if this difmillion feeme fo indcfinit, that like Firft.thedifauf. 8 Teter thou askeft, Mafter,to whom (hall I go?He tels thee thy ^ffl1 whole arrantj/I^M 8.1 5, If thy brother trefpaiTe againft thee, go thou vnto him.and tell him his fault betvvecne thee and him alone-,if he heare thec,thou halt won thy brother. If thy brother of gencrati5 or rcgencratio by nature or grace, trejpsijje in word or deed,faith a bwriter,by iniury or contumely , faith the cglo(Tc, b Ant. in hmi tgatnft thee, that thoud onely knoweft it; <o, if he be abfent,be- J /^r/.,«£«. yond thc fca (faith 'tsJuftine) that much water mult not quench J*"* thc fiery coales of thy loue, nor the floods drowne it : but go, wt.h£* non pedibws corpora , Jed mottbtu Ammi, though not with thc iolc c Ltb ldt Prm- ofthy fectcyet with the tccte of thy foule;and at lcaft(ffaith he) (™i" "** thoumuft rcfolue with thy fclfe that fo foonc asoportunity of Go. going vnto him (hall offer it felfc^thou wilt be reconciled. But * '*«<•"/ *>• ifpropinquitie of place will oportune thine intent, go thou ler- uant with rcucrence to thy ma(ter,thou companion louinglv to thy fellow , thou mailtcr with authoritic to thy feruant , fayth a vv\ritcr.But vade man/net ha go in all mccknes,w ith a coole tern- 1 6*^* per of rebated heatc : for as hrc cannot be quenched w ith fire, <j-lou - fo neither ("faith1 Chryfoftome)c2n fury be allayed with fury,hth h HomU^9*n meeknefle and lenitie alTwagcth thc bote fit of anger, as water °"»J *• cxtinguiO.ethcombuflion.And indeed thcreafon why in quen- ching cuiill garboiles and domelticall combuflions, we often for water addc fuell to thc fire, and oyle to the flame As^uodtr*- tos tratt ipfiobtkrgamwjiuh an ' heathen, becaufc in our IDgC I we chide our brothers anger: ft <]** per inSfimt peccat tines per
A 2 tr,\m
4 Brotherly Reconcilement*
$rAmvitiMcamw,znd vnder pretence of corre6lion,in our anger reucge the offece which through his anger he gaue vs:as if one * Mathcw7«4y could fee ■ clearely to plucke out themotc in his brothers eye, who hath a bcame in his ownc . Hence Tome heathens would not aduenturc their fpeech in reproofe or commaund, till their fury was paft and anger abated. It was the leffon of Athewdorw the famous Philofopher,which at his departure from Rome he gaue to OcJawits: St fttccencere contingit 6 lmperatorj&cAi thou b fut.^pctb. chaunce to be angrie 6 Emperor (faith bhe) fay ouer the ?4.1ec- tnfme. ^^ of the Greeke Alphabet before thou burft rorth into fpeech.
Hence others durft not in their rage truft their hands with the rod, nor would fit corrections among their families, nor come with a rod when they could not in the fpirit ofmeekneiTe:^^- • rem temftirafcerer9 1 would beate thee if I were not angry , faid c Set$ecM.\.< *Socrates to Wis (evuanv.Nonaufeu eft fi iracommittere y faith my de#a.cap.\). ^^^ ^e fluvfi not truft njmfeife wjtn anger . Thto his fcho- d SeneeU.iJt Jer tooke out that leflbn in his praclife, d who being angry with ira.f^.ii. Yds boy, and laying him on the blocke w ith full intent to beate him, when he had lift vp his hand to fetch a blow, pcrceiuing himfelfe in fome paftion of anger, held it in fufpenfe and would not (hike: but being asked of one by, what he did, F.xigo poena* ab homine iracundo ,fakh he, I am punifhing an angry man and correcting his 2x\^xsSpeuJippHs beate thou this youth for I am t T>l*t.dtfir ang"c- ' drchita* of Tare mum was notvnlike, who hauing nvrnvtadift. found all things wrong in his field, perceiuing himfelfe gricued in mind towards his Steward, touched him not then, but onely faid departing : It is happie for thee that I am angrie: or ( as f ubJctr*. f latlamim doth relate it) Silly fellow, whom I had killed with €%pl ' bloweSjiflwerenotangrie.IfthefeMoraliftSjPhilofophersof
difcretion, durft not inheate of their wrath proceed to corre- ction of their feruants, (which yet may feeme peculiar and an a& legitimate for anger) left rhey fhould cxcccdc the golden meane of correction and ceconomicalliuftice.- much lefle may we in our bile and cholericke paflions march furioufly like Jehu to admonition of our brother, (which fhold be the purueyer of peace ) left for building we breake downe , for planting plucke vp;& for faking his maladie,gall the fores & vlcers of his foule:
and
Brotherly Reconcilement. 5
and therefore in pollicieand wifedome of the fpirk fends the Apoftie Lcnitie before, as Admonitions harbinger, to prepare for his comming.2.7*iw,2.2 5. 17 TfAOTnriveuAvorr*, in mceke- nefTe not furie, Gods fcruantmuftinftru6t, left w hen admoni- tion comes to be entertained, they will not receiue him, be- caufchisbchauiouris, as if he would go further. But of this more anon.
To kirn. As thou like a good Phifition muft come, not with To him. coales but coolcrs,to allay the feaucr ofthy brothers furie: fo in difcretion oftime muft thou feafonably apply thy medicinablc inftru&ion. For as Phifitions forbid (faith* JV*^*) to apply pre- « Uh.\MiT*. fcripts and medicines cummorbui in accejfttefi , ac ftttu% when the hote fie comcth, and paroxiime begins to rage : but then o- portunely cum /e remit tit, when itflaketh itsextremitic. So that Phifition of the hote ague ofanger,bprcfcribeth tins fcafon for b Idtm '*>*> her receipt, not toadmonifhherwhen the hot fit is vpon her, fedvbi tempore catperit effe Uutor, when by Ion »c protraction of time her extrcameheate and hate is abated. Prir»Am tram non Audebimus oratione mu/cere, we dare not (faith«hcy prefer ibe any c fafM »* receipt, or minirter any precept to anger in her fit: he giucs the **•'*•** reafon, Snrdteft Cramens, it is then deafe and mad, ar.d will take no receipt, no not the bahne ofGile.id: but whether thou pipe vnto her or lament, ling of mcrcic or iudgcniciu, like the deafe adder the lioppcth her eares, and will rcfuic to hearc the voice of the charmer, charme he neucr fo w ifcly,77^/. 5 8. 4. It was both deafe and mad in thole fhf-ncckedjVnrj at Stephens reproofe, All .7 /Deaf c ^ for when their hearts braft for anger, they (topped their cares faith Same /l*<v:and w.f^for they ran vpon him like mad dogs all at ontc,n:ul gnalhcd their teeth: though cauflcfly both dcarc and mad at his now d comming to * • them with a rod, h net * before with the fpirii ofmcekneiTc he ' A&4' could not preuailc. Which feaion for angers cure we Qiould the rather obferuc,becaufc though all other cmls ofthe bodic(faixh r Plutarch) admit remedies when the maladic ragcth.yet anger fQiirsM. brookesnomediem when the mind outrageth, but like a fired ,> houfefils ail fill of (moke and fire, that none can fee for the „ one, norforfcajcoftheotheidarc come to quench it. And » A 3 there-
6 Brotherly Reconcilement.
therefore when Rebekah faw Efau on fire of hell, that he fumed to ward his brother for the blcffing,((7«/. 2 7.4 2.) (lie wifely ad- uifed her fonne Iaahob not then to go vnto him and tell him his * Rom.n.i *. fault, but (as theVApoftle fpeakcsj dare locum tr&, tcgiue place forawhileto his wrath, verf 43 . CMy forme (faith ihe) bearc my voyce, ari/eandflieto Haran to my brother Laban , and tarry with him awhile till thy brothers fierceneffe be ajfwaaed, and then I b Lib.iJtU*. will fend for thee again. Right fo (faith * Ambrofe) if any through fyi&efau*** enuje threaten and menace his brother, let patience like THjbe- *' kah ( who by her counfell kept both the one brother from dan- 9> ger, and the other from his mifchiefe) aduife and perfwade vs n to giue place for a while to the rage of wrath, till feafonably we " may mitigate her furie. And then indeed as Iaakob when his brother sheate and hate was allayed, prefented him fitly with t 6en.3a.jo. « gifts, and with fairedfpeeches appealed his wrath: fo fhall we "Ms-*8 & obferue the e Wife mans oportunitie of time; To embrace and t Eccicf.?.5.7. to be farre from embracing; to keepc filence and to fpeake,and Or™' ' * * our words thus fpoken fitly for f time,perfon,and place,(nall be ^OmiMx. like apples of gold with pictures of filuer,Pr*.a 5. 1 1. The g hea- then could fee this in the twilight of nature:
accendas vitia irritcfy vetando,
Tempo rib us finon aggrediarefuis. If thou do not in their right leafon reproue vices , efpecially wrath and anger,thou may ft fooner kindle then quench them by correction; and therefore his aduice is from natures oracle to reprouers
Dam fur or in curfu efl current i cade furor i. (he fpake it ofloue,but muft more in hatred be obfcrucd,)For- beare to rebuke men in their furre and violent paffions,for Impatiens animus nee adhuc traEiabilis arte l{eff>Mt atcjue odto verba monentis habet, the impatient mind which is yet vntra&able hatcth to be refor- med, and will caft thy words behind him:
Aggrediar melius turn cumfua vulneratangi lam f net ^ & verisvocibhsaptus erit. The fitteft time to pacifle his wrath will be, when being fome- w#at appeafed, he willfuffer his fores to be touched and admit
xnftruAion:
Brotherly Reconcilement. 7
instruction: left his vlcers (faith* Tterntrd) being angred and- Strm ±d* exafperatcd more Phrenetict nonjolnm repelUt 3 fed & merdere"'1" m' tentet media munam , Like a maddeman,not oncly he reie<ft thy phificke, but eucn fecke to bite the hand of his Phifition. It was a caueatgiuen the primitiuc Church, and obferuedby an- cient Fathers in thofc bloudie times, Non compere far ent cm ty- rarmttm, not to rebuke a tyrant in his furic,lcft that mould more incenfe his rage againft the Church. Which CKriftian policie (I thinkc) they learned ofSaint Paule, who in his Epiftle to the %gmams did not fo much as touch Nero their bloud-thirfting Emperour, (but willed fceuery foule befubieel to his powerj * Rom.xj.i. left that Lion(as wifely not in that, but truly in ' another Epi-' 2,T,m '4 1"' (lie he tearmed him) being awaked by rcproofc, ftiould roarc after his prey, and feeke whom he might deuoure: only he wil- kthTtmothie to pray for the appealing of fuch wrathfull Ty- rants and Kings, that they mightleadca quiet and peaceable life in all godlineflc and honeltic, 1 .Tim 2 . : .
Our Sauiour hath prefcribed each reprouer a femblable ca- ucat, Mat.y.S.Giue not holy things to dogs, neither c aft jour pearls before fvtney\\Thy? left they treade them vnder their feet ,(iaih he) Andturne aaaine all to rent yon. By holy things and pearles he mea- neth d holy admonitions, called holy things/ becauie they mull jua 74/Mdt not be f pile ; and pcarlcs, becaufe not contemned: and thefc LjJJxfJ*" muft not be mifpentand fpilt ondog^es and/Ww^which in their mmt.t*fi>u woodne(Tcf admit no medicine, but8 vomit vp their rancor wCQjLjE reproofe, and by wholefomc admonition become more fi eke 7.6. then falued thereby, left not onely like (wine they treade them J cfr vnder foote, fedtllornm prebitorem ptrftyuantur, calummjs ipfnm \-jjm Mmi.~. tmpetentes & tmurn!affi(ientesiiailhb/An/rent;<4y\cft as mad dogs £ c-^43 f#- they turneagaine all to rent you: onily then muft we pray fir jf-'y the afTwaging oftheir impetuous furie,that God may giuc them repentance to know the truth, and come out or that fnarc of thcdiucll to amcndementoflifc, 2. Tim.z. ?c. The child and fonneofGodby nature and grace hath in fpirituall v\i(edome ohferued this caution, and in pollicicofthe fpiritekhewed for i 0^17.41. afrafontheragcand wrath of the furious, as' Am^ fled from J Jjjjjj J* Sfim} ^M§fei from Tbmrm} DoHidi'iom king SmlfElm ^rom m 1 Kmg. ■,. ..
Jejtbcl,
8 Brotherly Reconcilement.
1. corn! ». I^^ytP^^omzhc(Dam4fceHf^znd Chrif himfelfe from
( Luk.4 30. the /raw, Hff defuit eis refugium & confoUtio, la ith a Father,nei-
Jocni^j.H tDer wanted cheyin this flight comfort for a citic of refuge: for
d Exod,».ai. ' Iaakob found fauour in Labans houfe, d J^/?/ a rich father in
/nS^iJij. Iaw.' ' Dattid the ktngdome,' Eliot *n Angell to feede him,B/W
^ as.?. 17. fpirituall brethren to comfort him, and Chrift the comforter.
All thefe gaue place to wrath for a feafon,and when it came,
molt of them feeing the wrath of their enemies allayed, fitted
oportunitie to pacirie their fury. Therefore the faults ofofFen-
* ub. dt c*nfl. ders (faith * busline) mult eftfoones crauc filence for a feafon, vt$&vur.c.%. (he mean es anger, wrath and fury ) Vt aptiort tempore corrtgan-
tur , That in fitter time they may be corrected : Neexa/peratxt increpatitne mn proficiat , fedmagis ex correptione fcandalnmfu- mat, Leaft thepartie exafperated by rebuke be not bettered, but morefcandalized byvnfeafonablereproofe. And this he
* uuguhbi.de thinkes difcretum filentium^ difcreetfilcnce5and *confiltum cba- CitM.Ditiap9. ritatss, the couniell of charitie, and policie of the fpirit. For as *Ca>b**dPru' the *cold and dead coalc (faith Salomon) is to a burning coalc, wjcHtbr. />r,#3£20-that is,augmcnteth the heate (faith Hugo\(o though
thy heate be cooled,and 1 hine anger dead out,yet if thou come
to thy brother in the heate and flame of his fury , thou (halt but
lay ftickesvponhis fire (faith Syracides) and increafe the flame,
Ecclef.S.} • therefore his aduicc is wife, verf. 1 o. Kindle not the
coales offnnes vrhen thou rebukeTl them , leaft thott be burnt in the
fiery flames of their Jinnes. Neither offer to make friendfliip(faith
Salomon) with the wiathfull man,or man in his wrath,nor walk
with the furious man leaft thou learne his wayes , and receiue
de(tru6tion to thy felfe,/V*/*.22.24. the frenzy and ftrength of
anger like the citie j4i(Iofi.2.$.)mu{\ be wonne by retiring
from it for a feafon . Go then to thy patient, not in his impati-
encic and hot fit offury, but when thefeauerflackeih, and the
heate is abated , and then Phifitian-like apply thy medicine to
his malady, and
Tell him Tell him his fault ,tA*>?eK,reproue him/aith *Mat. W/Tif/Mw
his fault* ft arply rebuke him/aith'Z^.Tbe Apoftle in his charge tok7V-
b Lifkc if 15 moth Ioynetn b°tn thefe together, «At>£ o^Tm/xM^^reproue,
^Ti^o?h!4.-i rebuke, as if he had faid, after rebuke, where fiift rcproofewill
mot
Brotherly Reconcilement. 9
not preuaile, and then pow re in wine to fearch,whenoile can- not faluc. But in this priuate parley of pacification, the former muft qualifie the latcr,s>e>£o> reproue him, or ( as our englifh tranflation modcratly rendreth that word ) Tell him his faulty that is, faith * Aretitu, Lay ht<s trefpaffe before his eyes, the ground I drnmmtjm of hu fault, the qualitie and quant it te of his offence . Xon cjuartndo £* l ' 1 5* quid reprehend** , fed tidendo quidcorrigM, (faith " Aujlme) not m Smm.16.i9 prying what thou canlt reproue, but marking what thou maitt vtrhDt"*- amend.For' Chrilt here faith not, accufe, rebuke, aske fatisfa-* flnforiiB. &ion and punifliment, but tell him his fault; as if he had faid, *»***»•« •Obieft not againc contumelious tearmes; vpbraid not the in- 0 >artm:,»ut. iurie with reprochfull words, but admonifh him louingly , re- 173- proue him friendly, and intrcate him gently , that he do fo no more euill mtrcaie thee. Brethren (faith the Apo(tle) if a man be fallen by occafion into any fault, ye which are fpirituall re- ftorc fuch a one,ir Tptu/tx*T/*f J*™™?, with the fpint of meeke- neiTe,con(ideringthy lelfelelt thou alio be tempted, Cjal.6m\. The Metaphor of refloring the Apoftlc borrowcthfrom Surge- ons or Bone-fetters, (as rfomcthinke) who foftly handle 2t HM*** member out of ioynt, that more nimbly they may fct it and re- 2lS.i . "* (lore the luxate member to his proper placcito teach them,who mufr Surgcon-likc fct and rcftore a member out of ioynt, to handle it warily and charily, with thefpiritofmeeknes: that is, * not fnappifhly but gently , not with delufion but commifera- 1 Himin^uu, tion, not rigoroufly but meekly. And to induce thee therto, the Apoftlcvfctheuery word as amotiueof mcckneiTe, for each is pregnant and pcrlwafiuc faith * Mir tens. 'Brethren, whom fym- ' i*>**l""* pathtc (hould moue to commifcration; if a man,\\ hofc humane nature f as he is man, prone to erre,flip,and bedecciued, muft/* Gen*. 5.LC of men be borne with and pitied: beoutrtakenywcn through ob- ult-* > Hul -6-T (tinatc malice, but Sathansfubtiltie and the flenSes infirniuic: in any fault, which is no notorious fall from his God, but a (lip toward bis brother: you which are Cpiruuail ,* difcrect to iudgc ' i.Cor.j.iy. all things, and* Irrong tobcire the infirmi:ic of the weake: re- " **—*&• ft>refuch a one, not broken offfrom the body, but a little out of fquarc: with the (pint of meekneffe ,who himfclfc being the com- chrrM forter, is ' plcafed with this leniuc of rcproofe.- T with thy fpint > 1
B of
io Brctherly Reconcilement.
ofmeckneffe lcti ibygefturc be mil*) wbaa ■.imic heart is tru-
* *r$puaH culent and inlulting: cortjiderin* thyjetfe , tliaL ihou art a * man Ui^aj! iubiedt to like paflions as be is, and mult therefore hauc tom- \Heb.Li7. pafTion on his infirmities, (as in natural) pafllons % Chrift our
Lord was made in all things like his brethren, that he might be compadionate) thac feeing thou maift be tempted in all things that he is,thou maift be touched with the feeling ofhisinfirmi- fj'tom1*"'' tics>*s that holy father in SaintVforwW, who hearing that his biotherhadtrefpa(Tcdagain(thim>condoledhis fall with this voice of pittie, llle hodie & ego eras, he is fallen to day , and I fhall (it may be) to morow: considering thy felfe by him, con- fider by thy felfe him, that is by thee , and marke euery thing, faith Syractdes^Ecclef. % 1 . 1 5. Conlideiing thy felfe left thou al-
* Uhi.deferm f0 be tempted. Let vs firft confider faith b Aufiine, whetherwe c#.£L haue not, or had not, or might not haue had the like fault : if
none of thefe,yet taught naemoriam communis fragiUtasy\ct vs re- member we arc men fubie&to like pamons, and there lcarnc pittietotemperourreproofetowina brother, and policie to couer the hook of admonition with the bait of pleafant fpeech, to catch afifti, and but tell him bus fault . For although when With Peter, Luk* %. we fifti with the net to catch a multitude of fifties, we may and muft vtiftrcpttn & clamor •<? >vt pifces cogantur t Era.58 r. i»^/<?,asonefpeakes,cCriealoude,and fparenottoliftvpour t luti'i'ii. vo*ce ^e a trumpet, and d rebuking them fharply , • compell them to come in,that his netmay beful.(As he himfelfe by this fhowting droue thofe many Iewes into the net, and cnclofed a great multitude of fifties, euen three thoufand lbules , AH. 2. 41 )Yet when with him (Mat. 1 7. )wcfi(h with an angle, jQtu JinguLtri* eftptfeatio, & advnum tantumpifcem capiendum dirigi- . tnr, as the fame author addeth, which is for one fifti in particu- lar, to conuert a brother,and faue a foulc from death, we muft not make great noife with rebuke, and outcries with rcproofe, but \fefilenccand quictneflc of admonition .-nor though we » bfafij* angle muft we come with a * rod, but in the fpirit of meckneffe; 1.C0M.11. or tFvvith the rod ofthe fpirit, not baite our hooke of admoni- / MarLf.44. tion with iudgement, and that f worme that neuer dicth. There- fore do but tell him his fault faith Chrift , rcftore him with the
fpirit
Brotherly Reconcilement. 1 1
fp iritofmeeknefTe faith his Apoftlc, count him notas an e c- mic, but admonifh him as a brother, l.Thef.^. t $. In this an- gling for one to winne a brother, the heathen could fee that clamors muft be left, and the hookc of reproofc warily coucred that no choler may appearc. All care and diligence muft be ta- ken, faith* he, I'rimumvt admomtw actrbitatejdcindc ofourja- g 0C" M-d» ti9 contHmcUt vucet^iii\ that our admonition be void of bitter- ~4mutl' nefTc, then that blaming be without reproch . And therefore h/7*frfrr£aduifeth to vie in this parley a point of Rhetorickc, h Du^dtir* that if not rranflating the crime, yet extenuati ng his oftence,w c "***• rcmouc the fadl farthcfl from contempt or violence, and rather impute it to fomc folly or lack of wit3to perturbation, to necef- fitie, or fome misfortune. For if thou bring him a glade only to fhew hisdeformi[ieoflife,*///^//>/frK7j, he will dafh it agatnlt the wall,and his mote of anger will grow thereby to a beame of hatred,faith AnfUne. If thou blow the fparkc it will burne , if thoufpitvponit,it frail be quenched; and both theie come tromthe mouth, faith the Wife man,&?/<r£a8. 1 2. for as water ca(t into the fire when it flamcth, cxtinguiftieth the hcatc, fo, faith' firry fofiome J'erbum enm mAnfuetuckne proiuumy a word '(;tn *** fpoken withmildnefle cooleth the mind incenfed with anger. Neither can the Phifition (faith k he) by all his fedulitie iwagc 4 //™/.:» w fo quickly his patients fcucr,as the mild admonifhcr/)r<7^wr*w^ *^/a*x** fptrttione ftrmormm with the cooling breath of mild initruCtion allay the quartainc yea quotidian ague of the impatients anger. For whereas indeed the* mind of man is naturally ftubborne, r*m*,*7**«M and rather willmcly followcth. then with rough mcancswil be —""^P- led.- and therefore Plus hue vut prefiafHrfiuh i5V>,rr<i,ityccldeth f*.u» Cm*, withmildnefle, and with aufteritie rather breaketh then ben- J* deth.forhc fame becomming more froward and perueife with perturbancc,growesmore impatient ofchecke, and lefk hoj c- full to be wonne, Plu* tttcjue proficit tmtcA corrcptioquum txr!-*- lentJiiccisfartofiiiU* ■mho/tr on thefc word.s: more then fore is ■£*•*»!•*• anger aiTv>ai;cd I y a friendly admonition then by 1 turbulent accufat»on.7V///?im /.>/< Lutlt //;rw,and go to him not w i:h a rod, but in thefpiritofmceknefle; and furcry inch friendly brcaih warmed with coales of louc , like fommcr aire openeth the B 2 pores
12 Brotherly Reconcilement.
pores that it felfe may enter: but if it be too fharpe like cold winter ayre, it obdurates the skinne, fhutteth the pores, and ftoppeth its owneingreiTe and entrance. Go not with a Pro- phets denunciation, but with the ApoHJesobfecration;go not like Barrabas a fonnc of confufion,but like "Barnabas a fonnc of confolation; go and powre in not wine toexafperatc hisvlcers, but oyle of loue to falue his bile; go in the fort and (till voice to angle for one fifb, and go not in thunder and earthquake , but when thou (houldftdriue a multitude into the net: if in either of thele thou go to ihy weakc and fuming brother , with thy earthquake thou (halt breake the bruifed reede , and with thy Bc^ccn^cc ftrong wind inflame the fmoking fiaxe, do but tell him his fault. Neither muft this conference for concord, and parley of pa- cification be on the houfc tops before all Ifraell, but in the care, betweene thee and him alone faith ourSauiour: and therefore *hdo was* the Sjriac kTianftztox for reprove, vfeth a * word which lignifl- ntakrt'm. etn to refroHe anc* hide, as a° Linguift obferucs. For indeede if SyrochtU. thou diuulge priuate iniuries by a publike reproofc,thou art not 'wrbDomf* a reprouer but a betrayer faith ° Auftinex debate thy quarrell with thy neighbour alone, ( the holy Ghoft commaunds it by the mouth ofSa/omon)and difcoucr not the fecret to another, left he that hearcih thee put thee to fhame, and thine infamic p x.Cor. 12.23. be irreuocable, Trett. 25.9. For as p nature bids euery man put more comclinefle on, and not publidi his vncomely parts : fo I ** j* ll9' grace ^taught Iofeph to couer Maries fecrets, and not make her C Mat "iti a PU^H^C example: and both may lelTon thee to * put on louc 9 i.per.4.?. rthc wedding garment, to1 couer a multitude of his priuate fins, " 2ffi^& nav all his trcfparTes.Trw.i o. 1 2. and rather with u Shew and mLlbAxafA* xi onftanttne to couer with thy cloke his faults form the eye ofo- thcrs, then like curfed£7ww,ifnotvn couer with thy hand his fhame to the eye, yet difcouer with thy tongue his nakednede itjTfrtf 11 totheeare of all men. And therefore muft thou debate the mat- *rt.r. ter between thee and him slonc yvtfa?»a confer tieturfai\? The-
1**8 m"1% w^/ and r7"^/wdjfcuffing this by queftion, that his name be * f«». m M*t. not defamed, and by open rebuke through ftiame apologize his V'sJm 1*.* orTence,faith a lerome, and Saint b Au(ttne% And as Chrift here ««*.£«» by precept enioyneth vs all to refpe&in priuate rcprchenfions
the
Brotherly Reconcilcrmtnt . 1 3
the fame of our brethren : Co haue the godly pra&i fed ir'euen in their publike rebukes , and tendred the namcoftheir filters, witnefle Saint Luke, who vncouering <J\Ury AUgdalens faults, difcouercd not her name, but only faithjZfcW^thcrewasair*- m*nafmner'm thccitie,£*% 7.37:but Saint Marine recounting • herdeuout fcruice and fwcete ointments beftowcdonChrilts buriali,publifhed her proper name: Mary Magdalen, faiih he, not a woman, but Alary Magdalen brought iweete ointments that fhe might embalme h\m,Afark^i cm. Contrary to the pra- ftifc of fome, dealing with their brother as the lew es did with Chrift , who being forced with common rumor and report to admire his miracles, yet of enuic would at Jeart conceale his name , Htc homo y ThU fellow doeth many miracles , John 11.47. not Iefu4 of Nazareth, but this man : and, the 'world ciohn tmp* goethartei him. But when they wrote the title of his fained crime on the tree, then of malice they publifhcd his name, and cried it at the crofle, not with Htchomo, but Jefia of Nazareth Kmgofthe Icu>esy Iohn 19. 19. and that in three molt famous tongues, Hebrew, Grceke and Latine , that it might be vnder- ftood and read of all men ; yea in Capitall letters they made ic plaine,that fas the ,! Prophet fpeaketh) all men might run aud d Abak x.u reade it. Thou muft rather follow thy hc3uenly Facher.who renrouins ~ .
1 1 r 1 -ii ' 1 • "11 & Pfalm.jan.
the wrath o\ the w icked,to win him to peace, tels him as it w ere betwecne them two alone,Thefe tilings halt thou done, and I held my tongue, therefore thou thoughtclt wickedly,that I am fuch a one as thy felfe ; but I will reproouc thee, and fct before thee the things that thou haft done, not before others, but be- fore thee,D'JvS,bcfore thine eyes not in the fi£»ht of all men. or _ , asthcword,/jr////?/,importcth*rather.I will fliew thee a cata- mfjUpau logue of all thy finnes:to teach fl that we alfo flicvv our brother only the bill of his offences, and not reckon the fcore before all men, lead he cither for (hame deny the debc,or in anger and irru patience dcterrc the paimcnt,and runne more on the fcore.Z?/- irveene thee and him ahr.e . And if thus leafonably thou minilter mcdicinable inflraftion to thy diflcrupercd brother,! hou (halt cure his fcuer if he rcceiuc it,and (hm winne thy brothcr,faith
B 3 our fc2tt*
14 Brotherly Reconcilement.
our Sauiour.He faith not,thou (halt winnc fatisfaction and re- compencc for his wrongs, but thou haft won thy brother, faith < Hom.6i.im ' Chrjfoftome: (hewing thee thereby sthat this enmitie was lofle ^^.18.15. and detriment to you both, to the one of his brother, to the o- ther of his owne faluation , and by thy meanes both (hall be re- couered,an helpfull brother to thy felfeyand an obedient ibnnc to his hcauenly Father.This is Chritrs difmiflion in my text//* thjway, amplified by that whole arrant in the 1 8. ofMathewt It thy brother, by nature or grace jrefpajfe, by word or deec\,a* gain]} theefhzt thou only art cofcious of hisofrencejjrpjn body, if he be neare,or in mind if he be farre remote:/^ in thy tem- pered mood,ta him in the feafon of his abated heate^ tell him kufanlt, in the fpirit of meeknefle betweene thee and him alone, tendring his fame;that if he he are thee, thou mayft win thy bro- *ximpies of ther. Thus Laban fought reconcilement with Iaakobfienefa 1 . the doarinc. j^J^/^b with EfAufien.^ 5 Jaakobs children with Iofeph,Genm 50.1 7.andeuen cutfing Shimet with D*uid,2.Sam.i9.i9.And of al other,famous is that going o£ Abrahamto Lot ,who fought reconcilement of his nephew, and came to this quarcller like the Douc with an Oliue branch of peace in his mouth,G«j.i3# Let there be I pray thee noftrife between me and thee,neithcr fcetweene my heard-man and thine, for we are brethren/or we are brethren ; and if theic iiigred wordes cannot winne him to peacc,fee how he yeeldeth him the choice of hisown inheritace: Is not the whole land before thee , take which hand thou wilt, f /» €<* 1 3. <pactt ftttdio defuo $ttre c^&,faith f Iuniiu, He goes to buy peace with refignation ofhis owne ii$it.OJiiuuenemalie]tiem lunftam \wT*m *Mibuiffet in conftlium, faith *Lmher>0 if he had asked c ounfell of fome yong Lawyer,hc would haue aduifed him not to go to Lot for vnitie,but to law for the lot ofhis inheritance: he wold haue -counfclled him not to y eeld an inch , but haue vrged his *u>fr«f ttfftm. right vnto him,and * euery iot and tittle ofthe law : that to him „ was made the promife ofthe land , that this right muft be kept „ and defended,lcaft he iniury not himfclfe alone, but wrong his >9 pofteritie , and impofe perpetuail bondage vpon his children: „ an honcft and fairc fpecch in (hew , but becaufe it maketh not „ for concord , it mutt be rcie6ted,though it fecme to be drawne » fioni the bofome ofthe law. I
Brotherly RectneiUment. 15
1 1 wifh our contcntiou s termers,i?*^ttf triad ftoftiff\ciKntforay » '^>r«pr«>a'r§ (*$hSeneea ipeaketh of fuch)v\ hole itrife three Courts(I may ad Ihen we rt^id threefcore termes ) cannot decide,wold follow Chrilts precept 5° to °"r hro' or e^r^*w/pra&ife,and go to their brother for peace, rather aiid tidraffe*. then to the bench for pacification. If their brother trepafle a- h J*^*1^ gainft them , they go their way indeed , but the way of peace haue they not knowne, when for trifles they go to law one with another . For as Chrift here bids them go to their brother, fo Salomon forbids them this going to the bench, Pro//, a j . 8. go nor forth hafitly tofuc any many/eaj} tloon know not what to do in the end thereof when thy neighbour hath put thee tofrtme, but debate the matter with thy neighbour. They go indeed, but they runnc when they were not fent, for our Sauior bids them flay at home, Math.^^o. If any man (faith Chrilt)will fuc thee at the law and take away thy ' cloake,let him haue thy coate alfo,which is I Lukc 6-**- nearer vuto thee, yea thy very flnrt, faith k tsfrettw . Let them jf6*«».» heare the Apoftles checke , expounding his Matters mea- ** ning, i.Cortnthar.s 6.7. Now this is vttcrly a fault among you, becaufeye go to law one with another, why rath^ fuffcr yc not wrong? why rather fc#aine ye not harme ? Ik they will not hearken to the mouth of wifedomc, what their Aduocate with the Father tcachetb, let them heare the tongue ofpolicie, what the aduocate for their brother pleadeth , let them hoth heare how with other mens mouthes they bite and dcuoure,yeaconfumeonc another. thatifthcGofpell cannot fchoolcthcmin this Christian precept, the Law, I fay the law maybcthcirfchoolemaifterto bring them to Chrifr : not that with the Anabaptifts I make a queftion, whether Christians may go to law; for the ApottIcallowe*it in law full manner, r. Or.6.4. and the ' learned haue put it out of qucfrion, no, Cur- j T+urtyr + rat lex & viuat Rex.zs the prouerbc ruuneth,X£r King by tudjr- JjjJJ*,*2| mentm.a f>t.itneth the country , '/V0*. 29.4. and we know it true *,{£</?*»• of both tliuinc Mid humane, m that the Uw ts^ood tfamanvfett **J Jjf1 Anr/«//^.Buf.vefhot'ld not go forth nattily to fuc any man.faith Salonwn not for toy es and trifles faith G*alther,but vfc kasphi- ficke for thofir difeafes which cannot othcrwife be cured . For as be not ouely fpends his purfc , but fpoiies his coniliturion,
1 6 Brotherly Reconcilement.
that runs to thePhifitia for euery aunoiacc of hisftoroack, which by a walkc might be remedied:fo he alfo not only mif-fpendeth his patrimony,but diftepereth his mind,that goes to the Coun- fellcr for euery orTece that he ftomacketh,ifby this going to his nU> xdtRq. brother it might be amended. And indeed if D Plato thought it a figne of a diftc'pered body politick,whcn the citizens run much to phifick,and go often to lawrhow much more are their minds out of temper, w hen for the one the Phifitions (hops (as he ad- deth) are ncedlefly, and for the other the Lawyers courts cauf- »i lefly fet opcn?The more blame and reproofe defcrueth he,who » ("as that Philofopher addethj not onely fpends in law the grea- »> tcft part of his Iife,being now a Plaintife,now a Dcfendant,but n in his foolifh mind thinks to winne credit and reputation by his ftrife; that though he wrong others with his will, yet by his wit can wrangle and wind out himfelfe through his quirkes oflaw, and draw others before Mzgifttztcs Jd^fepenumero exiguarum atcjue vilijfimarum rerum cau/dyznd that often for veiy toy es and trifles of offence : furely as fuch a one may kill his brother with the Iaw,fo ftial he find it at his death a killing letter to his cofci- u cnce,a dead letter to his good name,and may iuftly expect that l?£7r£lo'}. wrangler s Epitaph ifMtllain to be fet vpon his tomb, loh.Iac. Triultius qui nunejuam cjuieuitfiec alio* cjuiefcere pajfus efijoic tan- deejuie/citipfiflcte refts he in mould,that took no reft for gold, nor furTered them to reft that wold. How much rather (houldft 9 thou follow* Salomons aduice, to intend no hurt againfl thy neigh-
bour > feeing he doth dwell by thee without fear e ; neither flriue with d man cauflejfe when he hath done thee no wrongiox if he hath done thee fome wrong,yct go not forth haftily to fuc any. Me thinks this goodPhifitiancounfelleth thee to walkc within doores, and take fome kitchin phifickc of thy brother, before thou go to that hal phifick,which wil purge thy purfe before it eafc thy ftomacke . We fee how our Sauiour the beft Phiiitian,adui(eth thee firft to go to thy brother if he trefpaflc againft thee ; and if he will not heare thee , then tell it to the Church, CfrUth.i 8. We (ettsfbraham tooke this word Brother for his aduocatc to end ftrife betwixt him and Lot : and we heare how many f Mukc ;.**. impouerilhcd by long law ( like the s woman that was twelue
yeares
Br ether ly Reconcilement. 17
yeares in thePhifitians hands ) hauc fuffercd many things of many iudiciall Phifuians;and hauc fpent all that they had,and it auailed them nothing,but became much *orfc,and at laft w ere fainetotake this Lawyer for their Atturney, as (he did Chrtsl her elder brother for her Phifoian. It is indeed thefe PolTcfliues mtum&tUHm (propietics banittied out of Plato his common- wealth) which fees vs all by the cares , while euery man lookes on his ownc thing?, and not on the things of other alfo. How- beitifthatCbriltiancomrnunitie which thofc primitiuc Chri- ftians enioyed , ssfEh 2. or if that vnitie of minde and heart, wherein they ioyned, Atts 4. or (as the rmorall Philofopher r ^r./^.^l could obferue) ir charitic raigned among men , all lawes and c' ftatutcs fhould be fuperfluous, and law-makers might hang vp their net, or wcaue the fpiders webbe to catch flics : but feeing neither that community among men(who lookc on theirownc things) nor yet common vnitie withchem (wholooke not on the things of other men,but to luft after them) is fo to be expe- #cd,but that fomc will fuc thec for thy coatc, CMath. 5 .40. yea ftriue with thec cauflcflc when thou haft done him no wrong, and that nullo proptfuo lucro , contendendi tamen (India , not (0 much for his profit contend , asforthy difprofit through con- tention, as an f heathen in his daycsobfcrucdoffomc: better it f v/utMM were for thec in pollicic and difcrerion to follow Saint Pauls *"'*""• COUnCc\yRather ta/uffer/ome rvron* father to fuftatne /bmeharme, then (as a'writer notcth) for to win thy coatc,to lofc thy cloke, t -Bt*mx**rm and other clothes alfo : for dHwikfm ttbi foettmuc*m(&ith he Lt4i"z "• ■**. of their Lawyers) nonpriiu tamen cjuam & pallium & omnia tut txfoxennt, although they adiudge thec thy coatc,yet not before they hauc themfelues gotten thy cloake and all thou hair. I fpeakc not this to damme vp the currant or iufticc in legitimate decifions,butoncly ro perfwadc by Chrifts precept and Abra- hams pradtifc to goto thy brother who harh offended '.hce. be- fore thou runne to the barrc formends of the offence. I fpeakc k,not to giuc this water any paffage in the Courr,no rot a litlc, Icart like that water in * E^ec met, at rirlt it be but to the ankles, Y £?h?« but afterward growvp to the knees, and after to the loincs, and in fine prouc a riucr which cannot be parted oucr . For the
C beginner
1 8 Brotherly Reconcilement.
beginner of ftrtfe openeth the waters/aith*SWbw0»; therefore or cuer the contention be medled with,leaue oGfProu. 1 7. 1 4. 1 fpeakc it to perfwade thee to ft and paufing at this riucr Rubicon y Sattjn vita with'Ce/^bcforc thou plunge thy fclf in this water of Marah Ctfnum.i i. g£ contentio, Etiam adhttc regredt poffumw t Brother yet we may gobacke againe to our home , and not open the waters vpon our fellies : jQuodJi ponticulam tranficrimus , omnia, armt-s agenda erunt.But if we paffc through this riuer,w e cannot go backe til one or rather both be vndone.Take heed then of opening thefc waters,beware of Cajkrs rafh rcfolution, Satttr quo inimicorum iniquitM vocat jacfa eft alea , Let me go whither mine aducrfa- ries trefpaflecalleth me, the dice is throwne, come what will come of the hazard and chance: perchance yefhall both play i'o long at the barre till the boxc haue all. Neither fpeakc I this to cenfure the plea of the faithful! Aduocatcs, butonely to dif- fwade wranglers from their vnl aw full Jawing: and rather goto their brother for the wrong, lcaft they meetc with an ambtdex- nMartiMtb.i. ter Atturncy,wholike him taxed in the Epigrammc. Epigram^. jQuod clamat /emper, quod agenttbus obftrepu Heli,
Non facts hocgratu\ accipis vt taceas: Either furbifheth vp an old rotten caufc with colour of troth, and with clamorous eloquence fcts a good face on a bad mat- ter, or through mercenary filencc betrayes vndertaken equity: l&*l?i?c*ll muc^ ^e "Demosthenes the Counfeller,who being entertained 5J in the plea of the ^Athenians againft the Embafladors of j5 Mtlettimfixb day indeed pleaded hard againft them, but when at night they had bribed him,z>// ne coniradicerety\hzihe would not pleade againft their caufe; the next court day coming forth to the citizens with much furre about his neck,he told them &e „ wvdyMvp*tijh&t he had caught a cold^and had fo loft his voice 5> that he could not fpeakc a word againft the Milepans. No De- 3j moslhenes (cried one of the company) NonevvtLymv ***<*' ttfyir- 3> s&yrwvpaterisj.hou haft not caught cold butgold,and that hath M taken away thy voice. Neither concealed he afterwards this „ corruption, but vaunted of it proudlyjfaith mine author, for af- SJ king AriftodemMihc2&oi3foT how much he fold his fpeech, „ and he told him for a talentjbut I (faith be)hauc fold my filencc
for
Brethcrlj Reconcilement. 19
for more. I fpeake this.that thou wouldlt rather go to thy bro- ther and make vp the breach at home, then to it, that for Hop- ping vp one hole in thy tf ate,will perchance make a greatcrgip in thy condition . For hovvfocucr our gracious Soucraignc(as the report gocs)hath limited tees,and bounded the dependancc of cafes in the Court,yet thou perchance may either meet w ith one of thofe fourc infatiablc B gluttons, which crie, 6f«?,£i0?t * Pion.jo.1*. and neuer lay, It is enough : or at leaft vs ith one that can (pinnc out the thrccd of a futc fo long, till thou wilt want weft : or if he wcaue the web to day, can by craft like Penelope yiv\\\zzue: it to morow.Thou maift meet with a nrocrartinating,or rather pro- terminating Aduocate, who like him TV**^. 28. will fay vnto thee cuery fay^ome axrain to morrow $L wil procure thy frrife til the next,v\ hen this termc he might procure thy peace, becaufc he hath an action to thy purfe,as the aduerfary to thy land.-&p* caufts tamdtu defcrMtit,vt Utiaanttbu^plufquamtotHmAuferMrtt^ (i\t\\c Innocentiui of fucb pleaders, Often they deferrc the cafes « *&***. fo long.that they begger their clients: he giucs the rcafon, quU cm**' ntaior eft expenftrum fnmpttu quam fententit fruclus , becaufc theyfpend more inthe pica then the iudgement and fentence will profit them : Nee termmantHr negotU pdHperttm ( faith he) cjuoufque eorum marjupta/tnt etitcHata, neither is the poorc mam lute ended till his purfe be drawncdrie. Not as though all de- laying of futcs were altogether to be condemned , faith ° Peter 4 fmrn m u M*rijr; for often in courts of iudgement many things by delay Cm t arc detected, which through the craft and lubtiltie of wran-*'4'*' glers were concealed: and as truth is the daughteroftimc, fo may a Iudge like c sl/aximus, v»ho (ivntUndo rrftttuit rem) by c c"LilCf«- deferring of iudgement bring things to light which were hid in darknefu .Which protraction of cafes fhould yet fo detcrre you from the wMT€,m ittw.itores exptlentur, as he fpeaketh, left the lurcrspuife be pilledrthatrathcryc fhould go toyour brother tobegge thentothebarreto buy peace at lohigha rate. The co(t and charges whereof did fo aftripht Themtfforfe ; ' J* ^
plainely confefled,that if one flawed him two wayes, the leading rohcll, and the other to the barre, he would tarrc more willingly take that way which leadcth to hell-, toofhaipa cm- C 1 furc
to Bret My Reconcilement.
fure indeed againft the court of iuftice.I rather from Chrift here aduife thee, that if thy brother trerpafle again!! thee, firft go vn- to him for amends,or if he hath ought againft theepr* contume- IU nffecbione^pro corporaltUfioxe, pro fasna denigratione^pro antm& g CommmM UJione^protemporaliumfiibftratlione^s1 Hngo fpeaketh, either Jf.<*.5.»4. , for hurting him in his bodie, or impeaching him in his name, or impairing htm in his foule,or impouerifhmg him in his goods- go thy way vnto him firft. And thou litigious quarrcllcr, w ho hadft rather ride an hundred miles to the lawe , then go a furlopg to thy brother for agreement, letme fay vnto thee, as our Sauiour doth in the next words to my text: Agree with thine adtterfarte quickly, if thou canft not quickly, before two or three friends or daies-men at home, yet while thon art in the way with him in thy long iourney, left thine aduerfarie deliuer thee to the law,andthc law deliuer thee to the corrupted A duocate: verily I fay vnto thee, then /halt not come out thence till thou haft fpent the vttermoft farthing Cjo to thy brother, 3:^fe,txhor" ^nc priuatc prohtc whereof, as it may much allure vs , fo •^brother, (hould our Lords commaund more enforce vs thereunto ; and that alio be more forcible to all, feeing it comes with fuch cm- phaticall authoriuc,as,//4jf^»/^^, I who created you of no- thing, I who redeemed you with my deareft bloud, I who will crowne you with glorie ifyou obey, or cloath you with confu- fion if ye difobey my voice, 1 fay vntoyou. This IjtAbrah*m-j heard before the law,and in obedience thereof went to his bro- ther for agreement, and (hewed thereby the effect of this law written in his heart: to (Lame Chriftian gofpcllersjfin this they follow not the ftcps of their father ts4bra.ham> who haue both a menacing law to threaten thef with iudgment if ihey neglect, & a promifing Gofpell to reward the with mcrcie, if they hear- ken to the voice of this I.This one letter from lAbfolom mouth was more perfwafiue to his feruants in wicked defignes, then al the tonguesof men and angels befides, i.Sam.i $ . Go and do it, Egofttm cjuiprtcipio, for it is I that command you, and they o- beyed him. It was but a bare ctvTh ty* from the tongucof Pj- *£^0>*4*, which being tyed to the earesof his ichoUrs, like a finall ruddcr,turned about the whole (hip whither ibeucr that
gouexnor
Bretherly Reconcilement. ai
goucrnor lutted. It was I Jay vntoyett from the Centurions mouth, that enforced fouldiers to their dime, though a fro ward and (lubborne generation, C%j,8.q. I lay to one, go, and he goeth: and to another, come, and he commeth: and to my fer- uant,do this,and he doth it. And furely as he fpake to the wo- man of Samaria, lob. 4. If thou kne well or remembreit rather who it is that faith vnto thee, Go thy way to thy brother , if thou docft not runne when he bids thee'go, more art thou difobedi- cntthen Ahfolons feruants , more refra&arie then Pythagorat fcholcrs, anymore vndutifull then barbarous fouldiers to their Lord, their mailter, and their Captainc. Howbeit, if neither our Lords commaund whofe will is our law, nor the praftife of his fcruants whofe fteps we mould follow,can induce vs here- unto, yet for fliamc of our profe(Tion,and difcredit of our Gof- pell,Iet Chriftianstreade the fteps of heathenifh and cthnicke folke; who but mere moral iftg,without diuine lawe to inftrudt their vndcrftandings , without promifmg Gofpell to reward their well doings, iT in this point of Chriitianitie they pre uenc rs, (hall go before vs into the kingdome of heaucn, and rife vp in iudgement at the laft day and condemnc vs. We reade, that *ArifttppHi the Philofopher in? fome cholcr raging towards h Piw^deM tsEfchtHes, when one by asked him, where is now your louc ° ' ' and amitic Arifttppwf lt\s indeed aflecpe ( quoth he) but I am indeuoring to wake it vp againe: and /oone after meeting witfe ts£fcbwtsh\s faid eneuiie, What (faith he J ^[chines fceme I to thee altogether fodefpcratejvngracious.and incurable, that you think me vnworthie of reprooie for mine oftcnccPNo mar- uell replyed the othtr,ifthou being more diUrect in all other things then I,didft in this alfo firft moue vnity,and fee whatwas beft to be done. Though fometime with Artftippuu we raife vp our dead loue, and waken our fleeping charitie toward our bre- thren, yet in this to $p to our foes and intreat agreement, we of- ten come /hort of the pagane Philofopher; when his brother in a ccrtainc braule threatened f EhcIkU vengeance for his trek « PluttrcL A. $&s>Peream,mfi tevlcifcaryktmc ytiifa'ix I rcucngc not this wrong : he replyed with words ofoyle, foft as butter Jpfeve- ropcream, nifite adconcordiam r<cofict/iemt but let mc perim, if I C 3 recorv
52 Brotherly Reconcilement.
reconcile thee not vnto me. If chus the Gcntils which haue not k Rom.1.14. the law, do by nature the things ofthc law, as the k Apoftle fpeaketh, fhall they not iudge vs who reft in the lawe, and 1 ».Pcc.a.i». know his will,noronely haue this1 candle to be a" lanternc to m pfai.n^. our fcetCj but haue alio the Day-ftarre ofthc Gofpcll to go be- fore vs to Chrift? Wherein yet it is a world to fee, how the wif- dom ofthc flefh beholding her wcakh,& glorie, and the bright angcll before her, isafrraid to go, andlike 'Balaams Affe (tends Go neater {till when Hie is driuen. For as n Chryfoftome noted a ridiculous icflc*. ° cultome in fome fooles, Jjtui e.\pe£lant vt pruts falfttentxr ab ob-
it HtmUij* „yfj whofc greatnes expc&cththat others rlrir put offto them,
• UrUntu in orclfe they falute not the obuious, deeming (as • another ob- JHMttb. ferueth)that their authoritie is impeached,their glorie eclipfed,
their dignitic vilified, and their grcatneMediminifhed , if they preuent others in giuing good-day .So is it as notable a folly in fome men of note, when they ftand fo much vpon their Han- ding ,- that they deeme it difgrace to. their perfon , prchemi- nence, and place, if they make themfelues fo cheape, as to be- come proloquutors for peace to their fubordi nates . Wherein /Proa. i$.i 3. yet jf tney cither remembred,thatp humilitie goeth before ho- nour, they wold with Zacbau* come downe from their height, 7 1um.1a.1rf. and be* not higbttatoded, but make themfelues equall to them r M«tth.a3.n. Ofthclo<wcrfort, and 'humbfe themfelues that they might be f anft.hh.\. exalted: or if they confidcrc<i the nature of honour, that it feSvi- SihiccMf.s. tberin thegmer then inthe receiver thereof as their Philofopher t Rom«i» 1* tcacnctn> tncy Would at the J Apoftles aduice: In giuing honour go one before Another for agreement; and count it a mans honour with Salomon, to ceafe from ftrjfe,rProu* 20.3. And if Abraham would fo defcend from his greatneflc,as to go to Lot for agree- ment, the father ofthc faithfull to a then faithlcfle fonne, the heirc of the promife to abrothcr without inheritance/he fupc- riourtothe inferiour,thefeniortothciunior, the vncle to his nephew, the mafter to his fcholcr, a Prophet and a Prieft to a
• *m*tx*fitit%. * nouice in knowledge, as a ■ Writer fpeaketh ; fuiely whofbe- >«ei« Genii, uer will be the children of Abraham, muft follow the (reps of
their father Abraham, and though elder,higher.and more lear- ned, go firft to their brother with obliuion of their yearcs , des- cent
Brotherly Reconctkmtvt . 23
cent frormheir dignity, and ignorance of their learning in this bchalfe. Neither muft we with Cktrecrates in ''Xenopkoitplcid Co letter cr*s iumoritie and indifcretionofyeares, ex peeling the eid.r to be- x°!r/»5w k. gin reconcilement : whom when SocrMes by many reaions vr- gedtofpeakcrufttohis brother fbtrepboH, and prcuent him \vith conditions of peace, Thou fpeakeft abfurdly Socrates, faith he, who willeltme that amiunior to begin, feeing good manners require chat the elder go before. What ? replyed *SV- ' crates, doth not the inniot when he meetes him giuc his fenior the wall, and rifcth at his coming to offer him the better place?* Antimes inctpere ne turpc apparent yfi prior frtlri t*o bent ne<u '. Art thouafFraid to begin, left it redound to thy (hame if thou * preucnt thy brother in well doing? No,no,(beloued brethren) good manners it is in this, to go before our betters, and no Diame to prcuent our elders in well doing. Our Sauiour with- out exception of age, degrce,piacc, or perlon, fends each offen- der to iccke reconcilement of his brother.
Yea but thou replyeft: faith y Cbnojhme) He hath hurt me, r Hmmttfjm and I haue not offended him, and therefore ought he to corners'*" '*" to me, and not I to go to him. O, faith that Father, ( for I fup- pofe fuch a golden faying muft necdes proceed from a * Chry- „ A fojlomey though it be counted a baftard) O faith he , if thy Lord mout^. tor the greater glorie of thy faluation commands thee to make friendfhip with thine offendor, being by him hurt, thou ough- feasor. left rather fit ft to inticat him, that thou mailt get of thy Lord a ,, double reward. One, becaufc thou fuffercdrt the wrong: ano- ., ther, becaufc thou fir/tfougrweft rcconcilement.For ifthouhalt „ offended, & thcrfore intrcatcd him,God will pardon thy fault, „ fith fuft thou intreatcd;: hun,yct no reward llialc thou hane, be- „ caufe being faulty thou befoughtdt him : but if he hath wron- „ gcdthccandyetihouflrit wenteft to him for agreement, thou „ fiialt huic great reward. Haften therefore to prcuent thine cne- „ mic, lilt tliou fore-flowing that oportunitic ofgaine, he go be- ,, fore thee and catch thy reward. Yea Cbritl hwnlclfe (faith that ,, •Father) [<tfumremi'tuy{zvi&i the offended to his brother tor 4 ,"*>. l0Jkm. peace, and fcemes to fay to him, rather then to the offending \^"'^'^s ^ thefc words of my text, Co to thy hot her , tfhe huih ought tpitji Um h
theey
14 Brotherly Reconcilement,
thee , headdethnot,iuftIy,or \m\&\y>b)xt agree wththike aduer- fartey whether he be the plarintifc or defendant , as the word in « TumuivtSy- the Syriackc imports^both.Neithcr faith he, reconcile thy bro- rut.T<fl.M*t.$ thertothec,asifheonclyfcnthim who had offended, but to (hew that he difmifleth the offended to his brother.* he fpeakes in thcpafliue,vV«>t j£//*W>*$/,gothy way and be reconci- led: which agrecth offendendt fir effenfo to both partics,whcther h tttrmtuA*. offending or offended, as k Chemnititu obferueth on my Text. ** * u Which as he there doth but infinuate, fo plainely exprcfieth he
this meaning UWat. 18.15. If thy brother trefpaffe againft thee (faith Chri(T)go thou vnto him. So Abraham who had not of- fended Lot, but was wronged by him and his heardmen, went to him for peace, and firft fought reconcilement, Cjenm\ $.8. So t G«n. j 1 44. *Laban with Iaakob, *Iaakob with Efan^ * Iofeph with his offen- § GcnilsikM. ding brethren, firft begins to make fnerjcKrtip. Yea God him- &lfe firft feekes reconcilement with his enemies which dwell on the earth, 1. Cor.y 19. God in Chrift (faith the Apoftle) re- conciled the world to himfclfc, not God was reconciled,or re- conciled himfelfe, but he was the firft mouer of this peace, the agent ofthisamitie, and reconciled the world \nto himfelfe, yeacommeth vnto them by his ambarTadors,befeeching and praying his enemies to be reconciled; as if he intreated them to be forgiuen and pardoned of their tranfgreffions. Seeing thca the King of kings goctb to his rebellious fi bie<5ts for vnitie,thc Creator to the creature, louc it felfc to hatred it felfe, the potter tohisveflellofearth,Godtoman,the Almightiet© a wormc crawling betweene hcauen and earth; let vs be followers of God as deare children, and find them whofought vs not, and manifeftour felues to them that asked not after vs, yea all the day long ftretch foorth our hands of fellowfliip and friendfliip vnto a gainc-faying people. I hauc heard fomebragge( faith fTtm.sfim. lChryfoflome)xhzx they went not againe to them, who butoncc ^J^Af!t"$n did notrcfpc6t them, which yet their Lotdfiii g/oria duxit> counted his great gloric. For how often did men (pit at him? how often did they defpife him? whom neucrtbelefle he negle- cted not tobefeech often with teares,ashedid Ierufalem, quo- ties wlni) how often would I haue reconciled thcc,and thou
wouldft
Brotherly Rec$nciltiHent. 35
wouldft not? And in imitation of thy Sauiour fay thou of thy „ brother, I will neuer defift to winne thee from hatred , though „ an hundred times I get the repulfc. For indeed as *Socr*t*s told X *•■***** the younger, and (it may be) offended brother, 10 doth thy Sa- uior here to thee; If I thought him fitter then thee to begin this ynion, I would hauecommaunded him to go to his brother: but feeing thou art more like to effect it, I fay vnto thee , If thy brother trefpafle againft thee, go thou vnto him to lecke recon- cilement.Go then like the Doue with an oliue branch ofpeacc in thy mouth: Is it peace my brother, is thine heart vpright to- ward me, as mine is toward theePSeckc him/olJicite him in the Apoftles phrafc, Peace be to thishoufe, to this chamber , to thisftudie; and if the fonnc ofpeacc be there, it fhail reft vpon him; if not, it fhail returne to thee againe . Go offender, how meane focuer; go offended, how great foeuer ye be: go your way inthcfpiritofmeeknefle,and as ^/rfr^aduifed hisfonncs, • Ccn^t ,1. Arife,go to the man, and take of the beft fruite of the land in your YcfTell, louc, peace, long-fuffcring, genrJenc(rc,ard meek* ncfTe, the fruites of the fpint, and bring the man a prefent : that which ye hauc taken, carric backe inyour hands; that wrong which ye hauc done, carric in your mouths, left it were fomc ouerfight : anfc and go againe to the man, and God almightic giuc you grace and fauour in the fight of the man, that he may deliucr you your brother: Go thy -pray.
As thus thou art difmified from tbc altar to feeke reconcile- t?cncli!f*n ment, fo muft thou not rerurnc to offer there thy gift , till firfi w '** thou be reconciled: ^f azo^firtl be reconciled, and then come and offer thy gift. O the admirable goodnefle of God, and in- effable loue towards men, faith ' Chryfofiome on thefc words: ' i//w,7 ■*" He neglecleth his ownc honour, that he may mouccharitic to- * M'J4' wards thy neighbour. Let my feruice be interrupted (faith he) " that thy loue may be reftored: therefore bids he not, after thou haft offered, or before thou offer: but, thy gift being brought " to the altar, and facrifice beginning, go thy way , leauc there " thine offering before the altar, and fiii\yfirft be reconciled to thy brother. Whereby (faith that Father) he tcacheth vs , that he counts charitic the moft acceptable oblation of Chriftians, " D and
K Pfal.50 7. /Vctf.S.
/ 12.
1 13.
r 14.
26 Brotherly Reconcilement,
and without it no Chriltian faciifice he will accept. Tbedoarinc. For hath the Lord as great pleafme in burnt offerings and facrifices as when his voyce is obeyed?Bvhold, to obey is bet- ter then facrifice, and to harkenthen the £u of rammes,!. «$■«?«. 15.22. Heare 6 my people (faith k God to the Icwes) and 1 will fpeake, hearken 6 Ifraellfor I will teftifie againft thee , * I will not reprooue thee for thine oblations and burnt offerings be- caufe they were not alway before mc. m I will take no bullockc out of thine houfe, nor he-goates out of rhy folds. ° For all the bcafts of the forrelt are mine, and To are the cattle vpon a thou- fand hils.° I know all the foules vpon the mountaines, and the wild hearts are all mine. r If I were hungrie I would not tell thee, for the world is mine and all that is therein. 1 Thinkeft thou that I willeatebulsfleflijor drinke thebloud ofgoates? No,no,r offer praife rather vnto thy God, and pay thy vowes vntothemofrhigh.Forashe is not a God of the dead letter, but rather of the quickening fpirit , fo^he reiecls this ftiadow till the fubftance doth come.
AlmightieGodintheflrltof^y^; forgot his owne people to be the children of/d^^becaufe they forgot this oblation ofloue to be the facrifice of a God.Heaic the word ot the Lord ye Princes of Sodome, (faith fhe) hearken to the law of God opeopleofGomorrhe; andasketh thcminiealoufie as hot as fire,1 What haue I to do with the multitude of your facrifices, faith the Lord?Iam full ofyour burnt offerings of rammes and the fat of fed bealts. I deilre not the bloud of bullockes , nor of lambes, norofgoates.'Whenyecometo appearc before mc, who required this at your hancjs to tread in my courts ?* Bring no more oblations in va.ine: inSfenfe is an abhomination vnto me: I cannot fuffer your new Moones, nor fabboths, norfo- lemnedayes,(it isiniquitie) nor your folemne aiTembliesJMy foule hateth your new Moones, andyour appointed feafti :they areaburdenvntome,Iamwearietobearethem. * And when ye Hiall ftretch out your hands, I will hide mine eyes from you, and thoughyemakc many prayers, I will not hcare, {ox your bands are full efbloud. This was the hearbe androote ofbitter- neffe that put death in the pot; this was the dead flie that pu'tri-
fied
/Efa 1. 10.
» VcrC u.
m is. X13.
J '4-
\ *5-
Brotherly Reconcilement. 27
fiedtherr oyntment, and made their fweet odours and incenie t»ftink.Thus loathed he the fa: of their fed beads, v\ hen their heart was as fat as brawn. Thus fpucd hcoutth: bloud of their bullockes, when their hands were full of bloud.Thus refufed he the flefli of their lambeSjuhciivndcrthijfheepes clothing they were raueningwolues. Thus checked he their treading in his courts, when entring into his houfe they looked not to their feete,butgaucthcfacrirlceof foolcs. Thus abhoned he their new Mooncs, when the old man of malice was not chaunged, nor the new man ofcharitie put on. Thus hated he their a ppoin- tcd fealts, v\ hen they were not AyarAi,fc2i\s ofioue.Thus their fweet perfumes ftinked in the noftrcls of the moft high : and their incenfeinccnled his wrath v\ hen their hands were full of bloud. And as he began that Prophetic oiEfat in this firft, fo in the Malt Chapter with the fame tune he ends it; He that l^illeth «■&**! a bullccke is abhominablc as if he flue a man : he that fieri fie eth 4 fieepejTCgMdcdaftfhecutsoffadogs neeke : he that offereth an oblation approued a* if he offered [nines bloud: He that rcmem- brethmcenfe^ is accepted, as if he blefftd an tdo //,whcn his hart or as hands are full of blo*d. For he defired mercie more then fa- crifice, andihis knowledge of God more then burnt offerings, Hof.6.6. Thus he that is rather a God ofthc quickening fpint then ofthc dead letter, requireth more the quickening Ipirit of loue, then the dead carcafe of any facrifice whatfoeucr. I hate and abhorre your feaft dayes, (faith k the Lord) and I w ill not fmell inyourfblemneaflemblies. c Thoughye offer me burnt c ?c:f°i7. offerings and meat offerings, I will not accept them, neither will I regard the peace offerings of your fat bcalts.' Take thou d away from me the multitude of thy fongs, for I will not hcare the melodic of thy vials, till 'Judgement runne downc as wa- » :4- tcrs, and righrcoufnelTc as a mightie riucr.
Whcrcwithall then fliall I come before the Lord ( faith his Prophet in the pcrfonofthe people) and bow my felfc before the highGod? Shall I come before him with burnt offerings andwithcalucsofayearcold? will the Lord be pleafed with thoufands of rammes, or with ten thoufand riucrs ot c yle? fliall I giuc my fitft borne for my tranfgrcflion, and the fruitc o( my D a body
o« J a.
28 Brotherly Rcftncilement.
bodie for the finne of my ioule? No, no, he hath ftewed thee, 6
man,what indeed is good,and what the Lord requireth rather
of thee, furely to do iultly, and to louc mercie, and to humble
thy felfc to walke with thy God>Micb. 6.8.This fhal plcafe the
Lord better (faith 'Dauid) then a bullocke that hath homes and
hoofes, 77^/. 69.31. And toloueGod with all thy heart, and
thy neighbour as thy felfe, is more then all burnt offerings and
facrifices/aith rDamds fonnc and LordyCMart^. 12.5?. Therc-
fGcn-f.4.Hcb fore would f Abelbe incharitic with £!»« before he offered:
j'^;n therefore would *Iaak$b be reconciled to Efau before he facri-
4-2o- ficcd: therefore would11 DfittidwaSh his hands in innocencie be-
*i Aft!'i2o.&ix. fore he went to the altar: therefore would ' Peter be in charitie
\ Rom.10.1. with the Gcntils before he preached: therefore would k Paul be
in charitie with the Iewes before he prayed. multSXt ^ot l ^mcs without loue,it is not accepted:* Prophefie with- out loue,it is not refpe&ed: knowledge without loue,it is not approued.-miracles without loue,they are not regarded:burning martyrdomewithoutloue,itisas if it freczed: prayer without loue,it is reiecled, 8f*%\ .r^. yea it is abhominablc, Proti.1%.9. nay no lelTe then abhominationit felfc to the Lord,7Jrou,i 5.8. And it is impious that a wicked man in thought or deed mall n Nefssd. \tb. 1. come to pray, as the vaine D heathen could obferue. This louc ipy »«i Mftif. then is the fire which purified Abels offering, for want whereof y£'.'cv«r.w.». purified Q&m oblation: this is it which fo iudged between the dtiegib. cleanc and vncleane, that when two were facrificing at the al-
tar, the one was receiucd and the other refufed. This is the fweet incenfe which pcrfumeth our facrifice of praife and pray- ing, and fetteth them foorth as the incenfe, and the lifting vp of our hands as an euening facrifice. This is the ointment & boxe of Spikenard which fweetneth the calucs of our lips , and ma- keth them better then a bullocke that hath homes and hc/ofes. • Uuk.a.13. This is the fait which like that in the • law mull feafon our fa- crifice, without which it is vnfauourie,C^n^ 9. 49. and with- out this(like the Iewes in the Prophet Hef^.6)we dial go with our meepe and our bullockcs (I meane our F prayers the calues fjic .15.15. 0follr lippes, Hof.i4.)to feckc the Lord and (hall not find him, . for he will withdraw himfelfe from vs ; and though wc ftretch
out
Zrothtrh) Reconcilement. 19
out our hands3he will hide his eyes from vs : & though we make many prayers, he will not heare.if our hands be *fuil ofbloud. * wj-mj.
The rcafon whereof our Sauiour gaue the woman of Sumo- The rfifon nf rU: God which is a fpirit, will be worfhipped in fpirit, and the l 'e cov:it* houre cometh and now is ( faith the Lord) when the true wor- shippers (hall worfhip the Father in fpirit and in truth, for euen fuchandnoneotherrcquirethhetoworfliiphim,/*^.^. yf
Whetherthcn we offer the facrifke of prayer or thankfgi- tanftovafci uing,in this mult we lift vp pure hands without wrath, i.Ttm, 2. bciorccprajr 3. and in that, out of one mouth rauft not proceed blcfling of God, and curling of our neighbour, lam 3. 16. For* when one f Bcckfttai prayeth and another curfcth,whofe voice will the Lord hcarc? And indeed how canft thou askc God forgiuenefle of thy fins, when thou wilt not forgiue man his offences?How canlt thou beg reconcilement with thy hcauenly Father,v\ hen thou ait not reconciled on earth to thy brothcr.;How darcft thou offer him a facrificeofpraile in thole lips which arc full of curfmg and bitterne(Te?He will aske thee ( faith r Auflme) What halt thou' S™A6M here brought me? Offers munns tHHmy& non es mumu Dei, thou offered me thy gift, and giueft not mc thy ftlfc for an offering. Thouprayelt againlt thy felfe,and through malice makclt ihy prayers frufrrate before thou doeft make them : they are finne becaufc not of faitb;thcy arc not of faith,becaufc they wrought not through loue.
For if charitie be (as f 'Bernard fyc2ktt\\) quad^m antmafidei, f Serw.%i.im as it were the foulc of faith, or as the* Apofllemore truly tea- 0"* chcih, /pirittufidei, the breath and pulfe of faith, whereby we may fcele if Hie be aliue,and ice if the maid be not dead but flce- pcth, furely the diuorcc of thefe two which God hath fo cou- pled together cannot be potfible, but like Naomi and %hth> they will hue and die together. AnJ therefore if thy prayer be not offaith which workcth through loue, it doth but iblcmnizc the funcrall of thy faith, which thou before killcdft through ha- tred. And as it was no maruell ( faith that Father)if^4i« flue his brother, who had killed his ownc faith and brotherly loue be- fore: fo no wonder if God rcfpecled not his offering, whole perfon he for that caufc deipifed , J^hu etfwcc dumfratncuL^ D 3 MM
• Iam.i.ML
30 Brotherly Reconcilement,
tarn tamer, fideicida tenebatur, becaufc though not yet he had killed his only brother, yet now had he flaine his ownc faith, whofe carcaie and carion made his facrifice liinke in the noftrils of the Almightie. 0 Ser.i66.4* This then (lakh *Auftine)\s the bond of peace, which both Ttmp. clerickes and laickes mult bring with their faenfice , fine qua non
fufcipitttr [Acerdotis orMio,nec pubis obUtio, without which nei- ther the Priefts prayer, nor the peoples praife is accepted with God. For feeing we mutt as well with one mind as one mouth praife and pray God the Father of Iefus Chrift, %pman.\<y.6. x Apocf.j. furely vnlclTe both(likc thofe* odours which were the prayers ofthe Saints)bc kindled with this heauenly fire, they cannot afcend to the Lord of hofts,ncither thence will he fmcll a fweet fauour of reft. For as the Saints are faid to praife God in cboro% m^'tfiL <7y%i49.thacis,invniticoflouc, asthe rGIofle defcants on it, and to fing praifes ynto him with timbrell and harpc,in figne of concord and confort ofloue, as Lyra harpeson thofe inftru* ments ofmuficke: lb muft we with the ciders, Apoc, 5. 8. when we offer vp thefe odours the prayers ofthe Saints , haue euery t, Commim.in one his harpe,("which is a fymbole ofharmonie,as xAretiw ob- ^/w.5.8. fctuesj and fing with one confort and confent of fpirits before our voice (hall be heard, or our prayers get a blcfllng ofthe Lord. And therefore when the Pfalmift exhorted eucry Lcuitc in the temple to praife the Lord/P/^/.i 2, 4. 1.2. he t els them,the blefling ofthe Lord is not giuen vnto them therefore , till they ^Wbcone^erfyThe Lord b/ejfe the, not, the Lord blcffc ye, but the Lord blefle thee out of Sion. Plnres hortatur vt benedi- m tnmst. in cant, & ipfe vnum be»edicit3 faith %Aufitne> he exhorts many to y/«/.i 33.3. bjcfj-c lhc £ord^ ancj hc bkflfeth not thcm till they all become
one. Therefore came Chrifttohis difciples with a blefling of comfort, when on the fea they were rowing togethcr,/l/rf/.i j. 27 .Therefore came he to his Apoftles with a blefling of peace, when in vnitie they were affembled together, /^.2o«io.There- forc fent he not them the holy G h»ft, till with one accord they wercgathercdtogether,^^.2.i.Thereforefilledhehis Saints with the holy Ghoft, when in one foule and one heart they conuerfed together, Aft.q*} 1.S0 true was his promifc which
he
Brotherly Reconcilement. 31
he made to them all, Verily I fay vnto you, that if two of you fvfjLputncvffiv dial with harmony agree in any thing vpon earth, vvhatibcueryellialldefirejitfiiall be giucn you, for where two or three are gathered in my name, there am I inthemiddeftof them,/J/*r/\i 8.1 9. And io needful it is that before we do offer the calues ofour lips to our God, we be firft vnued and recon- ciled CO our brother. Et qttAm diutPjtmpUcAre non fcfiumtu, ne- fcio an confecj neuter tanner a noftra offer amw Deo, and lo long as we cannot pacific and appeaie him,I cannot tcll(faith JIerome) b rMm%t m whether after we may offer our gifts of praife and prayer vnto M* i h- God.
And ifthis facrificc without precedent vnitic be not accep- a.Yfr>exh©tring ted, much lefle maift thou hope for acceptance of thy felrc , if g **"■■ b*° when thoureceiuelt the bodieofthc Lord thou be not firft re- m^nic"^" conciled to thy brother. For if (like the factious Corinthians) w hen ye come together in the Church to receiue, there be dif. fentions among you, the Apoftle tels you,this is not to eate the Lords body, but to eate of the bread and di inkcof the cup vn- worthily to your ownc damnation, i.Cor. n. 29. Let a man therefore fidt examine himfelfc of his brotherly louc and re- concilement; and till then not dare to eate of this bread and drinkeofthiscup.
Wc'read that the ancient Romanes ordained a feaft, w herat c rA Mmx ^ memat enmitic were recoeilcd 1 & if any iar was nlcn vp among : ('t »■ than, apud/kcra men/* to/Iehixr nr, the breach was made vp at that folemne feaft by their fricnds.which therefore they tenned fhari/h*. The Saints in the Apoftolicall times (whether they learned it fromChriits fupper before the communion,orfrotn the Apoftlcs as molt fuppoi'c) at their rcceiuing of the Lords Supper,had theirfcafb alio,!. Cor.\ 1.21. which S./W^termcrh * l-<i€ *• <7*T«tr, feaft s of loue , and ihc faithfull continued them in the Primituic Church, as the auncient ■ Fathers obferue , w herein f TmmiMf,t^. they ate their meatc together with fincleiuiVe of heart, thatfo l*f* they might examine their mutuall charitie when they recci- ued.Though we haue not thofe Agapas,yct hauc we this great feaft of louc, before which the Apoitlcrcquircth «t^*:nr, bro- ihcrl? louc,w hich we mull examine before \\c eate of thisbread
and
32 Brotherly Reconcilement.
and drinke of this cop, i .Cor, 1 1 .28, For if the Ic wes might not cate the pafchalLambjVnlcflc their loincs were firit girded vp, their mooes on their feet, and their ftaucs in their hands,£jtW. 1 j. 1 r .much leflc may we cate ofour Paflcoucr,which isfChrilt fu or.5.7. faenficed for vs,vnleffc our loines be firft girded about with ve« ritie,our feet fhod with the Gofpell of peace, and the fword of the fpirit in our hands,i;/>&.6.i4.And therefore let vs keepe this fcaft ("faith 'Paul) not with old leauen, neither in the leaucn of malicioufneffe and wickedneffc,but with the rnleauened bread offinceritic and truthji.CVr.}. 8. as the Iewes while their fcaft lafted might eate none but bread vnleauened.
It is Salomons leflbn to eucry inuited gueft at a carnal fupper, Prau.1^1 .When thou comeft to eate with a Prince, confider diligently what is fet before thee,or(as the Hebrew *w «-/w will % *H<"*r.i* cary in s both genders) quis & quid, confider who and what is Two motiues &t before thee. And indeed whether we confider the feaft-ma- toexamincour kcr himiclfe,with whom we fit at this table as inuited gueti s:or tk before the hismoft precious body and bloud fet before vs to our faluation •ommunxm. ifworthily,or to our damnation if vnworthily we receiuc it ; we had need to take heed to our foot when we enter into the houfe of God, that we put offour mooes andfandals, our iniuries and fcandals, feeing the place whereon we Hand is fo holy ground. £ake*r. And for the Prince with whom we eate,feeing he is King of
h Um.ym t- kings,at whofe mefle we fit (faith h Chryfoftome) whereof cuen w*« tnc Angels are attendants,with what diligence mould we con-
fidcr him who is fet before vs ? lfJofeph durft not come being inuited of Pharao, till he had firfi fhauen his head and changed hisrayment,^».4i.i4. how dare we come to this fupperof i iam.i.ai. tne Lambe, before we hauc cot off excrement 'a malitia, thofe k xpbef^. excrements or fuperfluiticof malicioufnefie , and k put on the new man of a wedding garment of charitie? And if Iaakobs fonnes did with fuch diligence addrcfle and make ready them- felues , becaufe at noone they mould dine with Iofefb their princely brother, Gen.^%.. how mould we firfl prepare our , - ^ j fclues/eeing we are to cate at the Lords table , who fcarchcth mi L*myL ' his guefts if any want the wedding garment of llo\\c}Afat.22.n.
VVe
Brotherly Reconcilement. 33
We know him that hath fa:d:
abftntem cjm rodit Amicum^ Hanc mtnfam vctitam nouent effefdi. He that backbueth his brother, friall not fit at my table . And Chrift himfelfe hath pronounced of iuch gue(h , They, fhall Lv\c M l4t nottaftof my Supper. He will not take the children* bread and caft it to whelps. He wil not giut thefc holy things to dogs, which returne to their vomitc or rancor : nor call the ic pearlcs before fwine, which go againe w ith the lovv to her w allowing in the mire. But as thoic dogs and thefc f.\ ine he excludes from the holy citie and fupper of the Lambe, yfpoc.n.Co from the holy communion and fupperofthe Lord, i.Cor.i 1. with that AViwir Mȣ*r*ofthemApoftle,touchnot,ta{r not, handle not, m Cola,Sf.
For albeit malicious ludtu he admitted to his former fupper of the pafchall lambe, loh.x 3, 26. yet excluded he I*d/ufiom this laft fupperofthe Lambe ofGod, which was the banquet (as it wcre)of the former, & lent him out with this prohibition, That thou do(l do quickly, v. 27.6V as (bone he had rccciucd the foppc \lippcd in the dt(h of the pafchall lambc,€i/3ia>f *?»A5ir, « M*u*i> he went out immediatly, faith John, vcrf! 30. before the fupper ofthefacrament: and though he was at fupper with the Lord, non mtcrfntt can*, yet was he not at the Supper of the Lord, as • ' Znnchv** fufficicntly nroueth. Or if he admitted Iud.u to this ' LihAtff ■* tablcfas fome fuppofe)yet accepit ptnem Domini \nonpnrftm Do- nm»,d<c*r.* minnm faith f /tuftine, he rcceiued not the bread of life , but the jfj^JE Xf% bread of the Lord which he ate to his ovvne damnation, and at- t T*M»%%m terthe foppc Satan entrcd into him, verfiij. mMm*
Wherefore ifthe Lord would not talkc at mount Sinai with the children oflfracll, till Hr(t they had fanclified thcmfclues , and wafhed their clothes, Fxod. 1 9.1 o. much IefTe may we look foi accefTc to his ownc table, if we be not fanclihed through loue, b t come to catc with vn wafhen hands. And if for their eating ofthe pafchall Lambe , they muft fidt put awav from their houfes the 1 lcauen of brcadrmuch more fhould w e in kec- * 1%' l * ping this fafl ofthe true paffcouer, purge out ofour minds the old lcauen of maliciouihefle, 1. Cor.<;.-i. And this we, rather then they that, becaufc though by prefcrift he bid them catc JE theirs
34 Brotherly Reconcilement.
theirs withfourcherbcs,£*AW.i 2.8. yet vs by precept he for- bids to eate ours with rootcs of bitterneiTe,/1/^.! 2.15. where- fore let all bitternefifc, and anger, and wrath, crying and cuill fpeakingbeput from among you, with al malitioufnefle,E^?^
< The fcaft it Howbeit if the Princes perfon, at whofe table we fit, we re-
k\k. gard not, but bring our lcauen ofmalicetofurmiTi out his table
ofvnleauened bread, and our viols of wrath to mixe his cup of faluation, as ifwe meant to drinke of the cup of the Lord and
r i.Cor.10.21 of that r cup of diuels; to be partakers of the Lords table and the table of diuels: yet fhould weatlaft confiderwhat isfctbe-
f ».smU^. fore vs, the body and blcud of this Lord, w hich like the f arke mutt not be touched with vnpreparcd hands. For feeing this fuppcris like thatfeafr of reconcilement, Lcuit . 25. 27. and a feaft of charitic,furely we fhold firft be reconciled,and examine our felues therein before we eate of this bread and drinke of this cup. Yea fith as we eate of one loafc made of many grains, and drinke of one wine of many grapes : fo we that are many are oncbread and one bloud,becaufe we are al partakers of one bread and one cup, i.Cor. to. iy.doubtlcrTe this communion of bread and wine fhouldcaufe a common vnion of body and
t s*iufl.co»iu- fpirit, that we be ajl ofone mouth and one mind. We e reade of m T" Cat?Ln' ^ fat dine % that to make his confpirators ofone wicked will and arTe&ion, he caufed them all to drinke each to other goblets of wine mixed with mans bloud, that confanguinitie of one cup which nature had not giuen, might vnite their affections . And feeing contrariwife ourSauiourtomakchis followers ofone mind and ofone accord in the Lord, hath made them drinke of one cup of wine myftically mixed with no other but his ownc a Mat.itf 17. bloud,faying,u'Z?^//<f ex hoc omnes, driiiikeyc alofthis,this is my bloud of the new teftament: furcly, this cup ofblcfflng wher- by we are made drinke into one fpirit, (r. Cor. 12. ) fhold more combine the hearts of Chriftians,then their cup of deadly wine did the hands ofthofe confpirators.
But if not the communion of his bloud, which we come all to participate, can fore-vnitevs: yet feeing this new wine of the maifter of the feaft (who in this bloud of the grape giues vs
the
Brotherly Reconcilement. 35
the grape of his bloud co drinkc, and keepes the good wine till laftj mutt not be put into old veflclsJC'J/rt/.9. 17. into vnclcan- fed bodies faith lzs4mbrc(c\ » Jet eucry man know how to pof- j>i£7V£»" fclTe his veiTeJl in holmes and honour, in charitic and loue, that ■ '■■-■ no man cpprelTc or defraud his brother in any matter, but * firit ' \ xjjjjj purge himiclfc from the ruft of malice and car kcr ofenuie.that he may be a vcffeJI not or wood or earth, but of gold and of fil- uer, a veflell vnto honour, fanefcified and clean!ed3mcete and prepared for the bloud oftheLord. Letvstakc this cup of his bloud with pure hands,withoutwrath,and not with hands full of bloud. Let vs put this new wine into new vcflcrls,that fo both may be preferued. Let no man dare to put it into old ve(Tels,wr corpus fcindttur & or at ufundttftr faith " Ambrofet\c{{ the veiTel « Ltc$fafr^u. of his body brcake,yea perifh,and the wine of his grace be fpilt. Experience may teach thee ,/incerHm eflmfiv/u quedcuncjuc jr- fundi* y*refat : That vnlclTe the veflell be lcourcd from ruft and made cleane, whatfoeucr thou powrcft in doth waxe foure and taltcthofthecaskerand let truth perfwade thee, that if thou powrcft this wine into a ruftie (tomacke and cankred mind , it willturnetovinegcr,and be bitter in thy belly as the gall of Afpes,and thepoifonof Dagon*. If thou vfclt but a little of thiswine with a (tomacke to thy brother, and in fuch often in- firmities ofthy foule, it will prouehkcMievineofSodomeand b IX Gomorrha,as the grapes ofgall, and the cinders thereof bitter n to (et thy teeth on edge. Wherefore lay apart all filthinefle and fuperfluiticofmalicioufne{re,andrcceiue with mcckncflc the word, the cflentiall word to be grafted in you, which is able to fauc your loulcs. And if there be any of the generation ofvipcrs, vnder whofe tongue is the poyfon of Afpes, and in his heart the gallof Dragons, let himhrrt calt vp his malice, le(l he poylon this drinkc to lus owne definition: let him imitate the ferpent (faith c fpsphnMHsznd * 'Bernard') v\^ich when me comes to f T^, % ^., drinkc of the riucr yA'on acctptt feiumvenennm, (edtn Utii ulu I >■--
brings not her potion with her, but leaucs it behind her «*joXJ^ m net hole, lcllinfec^inr her drinkc Oic intcrftc^ her lclte./Vr- fc" ' ' * mde&iffibtc mJnmm , faith Ep$pbmiwt let vs alio in this be v. lie as fcrpents, vi ffdmli adjao am Ecckjmm/m$ *dprcces>**t
li 1 *d
5 6 Brotherly Reconcilement.
*d tnyfteria vcncrimM, malttUm & immicitiam in ceittAtiombui noftris neferammx That when vvc come to the Sermon or to prayers, or to receiuethefe myfteriei of bread and wine, wc bring not our malice and hatred in our breafts. Let vs examine ourloucand caft vp our malice before we drinke ot this cuppe, left by vnworthic recciuing we poifon the wine,and drinke our ow ne damnation. For as the coiporall meate and drinke (faith e C)rryC4Qm- a 'Father) if it find a ftomacke, epplet aduerjis bumoribtu , with pril'.jud*?' rawandindigeftedhumors,hindreth more the concoction of thofe crudities, and hurteth both their digeft ions : fothis fpiri- tuall repaft of bread and wine, if it find a mind fraught with ha- tred and malice,it will more hinder the health of his foule, and batmen the death ofhisbody. Witncfle thofe fa clious andmali- tious Corinths, who did eate this fuppcr with an numerous fto- macke toward their brethren, and Std 7 £70 faith Paul: For this very caufe many are weake, and ficke among you , and many (leepe in their graues, 1. Cor, 1 1 . : o. Wherefore before thou comeft to this fountains, that is, to the communion of the bo- die and bloud of Chrift, imitate the fei pent faith Tlcrvardy and caft vp thy poifon, that is, thy hatred, thy anger, thy malic e,thy enuie, thy euill will, and thy hurtfull thoughts from thy heart, left thou come to eate and drinke thy damnation. Onely let vs be rather innocent as doucs,then wife as ferpcnts,to rcfume our former poifon, left if, once hauing efcaped from this filthi- nefTe of the world, we be yet entangled therein againe and o- ucrcome, the latter end with vsbe worfe then the beginning.
^ ^1 ■» Wherein it is to be fe ared, that as lTbemi(lodes and Ariflides
rtHd.pr&ept. fo often as they went Ambaliadours, or to leade an armie toge- ther: Inimicituiminfimbiu patrU depofuerunt , reuerji^domtiny, earn reftimpferunt , Laid downe their mutuaJl hatred in the bor- ders of the countrie, and left their enmitie behind them til they came home, and then relumed their old grudge againe.- fo ma- ny when they go with their brother to the fupper of the Lord, leaue their malice and hatred at home, or perchance at the Churches doore, and when they come out, with the ferpent rcfume their poifon againe, with thedogge returneto their
vomit,
Brotherly Rtconcikmtnt. 37
vomite, and with the low that warned 3 to their wallowing in the mire.
But letfuchreuoltersand Jeauers of their fnftloue know, thateasarclapfcincorporall difcafesismcit dangcious/othis • TtmU.x.tn of the foule is Co defpcrate,z//y7 rf/.i^mur,:hat if they fall backe j^,^f' againe and returnc to their vomite, it isimpotfible th:y Humid **. be reftored by repentance, Hr6.6.6. feeing they crucirie againe to themfelucs the Sonne of God , and make a mocke of him in this Supper. For if we thus finne v\ lliingly after we haue recei- ued the knowledge of the truth, we tread vnder foot the Sonne of God, and count the blood of theTcftamcntas an vnholy thing,whercwith we were fandined;and then there remaincth no more facrifice for finncs, but a feareful looking for of judge- ment, and Yiolent fire, which mall dcuourc the aduerfanes of ofGod and their brethren.//^. 10.26.
Wherefore as^Chrift when he had healed him that had bene b iohn'5.14. fickc eight and thirticyearcs , like agcodPhifitian prefevibed himadietforfearc of relapfc : fo when thou haft call vp thy ma/iisam/ecu/i (as the Prophet cals it) thy long and inucteratc malice before the communion, keepe a good diet, and a j>ood ftomatkfordigeition of any wrong, Icaft thou fall back againe. Behold,thou art made whole,iinnc no morc.leaft a worlc thing come vnto thee.
The vncleanc fpirit of malice is now gone out of thee, man, take heed, if after the fon Satan reenter into thee, if at his re- turne to his houfe he find it emptic , without the loue of thy neighbour, fwept1 from faith,hopc and charitic, and garniflied 1 .4rn.tm«m> with hypocritical! colour of good will, then w ill he bring with **"k**+* him fcuen other fpirits worfc then himielfc,which will enter in and dwell there; andtheendofthatmanis worlc then the be- * Jl ^^ ginning,C^-/jM2.4<f.
But thou fbcloucd brother ) like that ^ood hofl in ihc God pell , fhew thou thy Sauiour the vpper chamber of thy heart, trimmed and prepared tor Ins body , fbrthii U the lodging where he will eate the PafTcoucr with his DiUiplcs. And feeing thou art not worthy he Humid Come viulcr the roote of thy mouth,takc heed lcaft thy mouth catc vnwormily.Lct vs open
this
38 Brothertj Reconcilement.
this gate,that the King of glorie may enter in . Let vs fweepe
an'd garnifli this houfe ("faith l tsfuflmc) for the receiuing the
Telnet. Lords body : let vs adornc ic with diners flouresof Chriftian
„ vcrtues . Let vs fill all the houfc with fwect and precious oint-
„ ments of chaftitie , with the incenfe of loue and compunction,
„ with the balmc of bencuolence, and the fwect perfume of cha-
„ ritie , 7Jt tarn heat us hofpes mtido delegatus hojpitio , ftabtlem ac
y,perpetuam in nobis faaat manjionem > that fo blcflcd a gucit dc-
„ lighted with his neate and fweet lodging,may abide with vs for
„ cuer, and lay , Here will I dwell, for I haue a delight therein.
m Math. 27.59. And as m Iofeph put Chrifts body in a new fepulcher, and wrapt
<0* it not oncly in clcanc clothes, but in linnen , nay in a fy ndone,
which is the finelt and purcftlinnen: folctvs put his glorified
body in new hearts, in pure minds, which arc pure from the
blood of al men. And if there hath bin any iarre betwixt vs and
n VtlMax^ lib. our brother, let vs at lca(t follow nScipio and Tiberius Grac-
4'™?' 2- chti s, Qui ad cuius menf&frcra odto dijfidentes venerant yabcar*r
amicitia & ajfinitateiuncli difce(ferunt : let vs at this tabic bury
all our hatred that it neuerrifeagaine, othcrwifelike W*/ we
receiuc not his body to life,but his bread to damnationrneither
, i«hruo.<j.7. find we the body of the Lord, but like0 them light vpon the
napkin and clothes wherein it was wrapped.Go thy way then,
, and firft, firft be reconciled before thou come to offer thy gift.
So much of the intermiflion of facrifice till thou be reconciled
firft.
3. general part: The third generall point, is a commiflion or ioyningoftwo,
iSorT"' !$* reconciled to thy brother % Wherein we may obferue both
an aft of Reconciliation ,and the partie,wi^ our brother. Be recenciUcL Firft touching this a6t;as there is (faith ?tAuftme) pax oris,o- fSer. i.deptce perts g. lmou<e9 a peace oftongue,hand and heart ; fo when that qser.94ntfr*s. peace is broken,there mult be(laith thatqFatherJ z triple recon- $n mm*. cilemtnt , Verbo,fatlo & animo, in word, in worke and in will. And therefore our Sauiour to his precedent diuifion of a three- fold breach, by anger in the mind, difdaine in the geilurc, and reuiling in the tongue, verf. 22. proportioned! a triple recon- • jtfortvnciU- cilement,and paralelc agreement,in tonguc,hand and hearr,all ttumvKabuiK three imp licitely wrapped in this * one roord of reconcilement y
faith
Brotherly Rtcencilemctft. 39
faith'Cj?4*r/rw/wvcrf.29.buc by more cquall corrcfpondcnce *CmMJt+ (as I thinkc) intended and implied in the words T< **)« p*,ifhe *'** hath ought againft thee,that rs,faith r (fnryfoHomejphcn he is *n- 1 oprimpir. gry with thee in hartjrrje.tth to thee Rcca^grtemrg theeby geflure, >J* «.Vi.' §r collet h thee foole, vexing thee in (peech : it hehaih pi kblto, ow any of thefe three againlt thee , be thou reconciled wJU rt ac- cording to each of thefe three: and therefore that' Father me- ilhd. ting out a iuft portion of reconcilement to the proportion of the offence, countrrpoiieth both with thiscqualitie and 4 librium , Saudis fracejftt offenfio, talis debet J e qui reconctlutio9 wherein was the orrcnce,thereinfhou!d be the reconcilement. Jf( faith %he) thou haft offended him tn thought, be reconciled m ▼ Jbd. thought : if thou haft offended him m words, be reconciled in words: if thou ha/J hurt him tn deedftfactfie htm by deeds. Yea our Sauior himfelfe hauing cenfured a threefold breach,in heart, behavior, Tr f.c «©». 2nd fpeech with our brethren, vcrf.22. not oncry by analogic Cl-cmcnc- inferreth a correfponclcnt agreement in my text, when he faith 'Be reconciled, as out of Chryfofhme & Ainfcuhts I haue fhewed: but cxplicitcly proportioncth a three-told reconcilement to thefe threcjvcrf.44.fi rft as a Prictt,thc peace and reconcilement of the hcart,£p*f your r«<7wr/.Secondly as a Prophet ,rhc peace and agreement ot 'the tongue ,Rleffe them that curfe you. Third- ly as a King, peace and reconciliation in workes, 'Do (rood to them that hate you . The beloucd Difciple,an Kuasigclittin his Gofpcll, an Apottlc in his Epittles, and a Prophet in his Apo- calyps, prefcribeth from his matters breatt this trinitic ofvm I . lohn 3.18. Let vs not lone in word or tongue onely , but tn werlres andin truth from the hears. And all thefe three of ncceffitie here muftbemcant, feeing rnendfhip rcquireth ber.ruclence oi the heart, beneficence of the hand, and concord of the tongue, as our *maitcrormoralitieteachethfromtheoraclcofrcafon. Whcr- j . fore treading inth:ftcps ofourblefTcd Sai:iour, his holy Apo- thu.csf.+ ttlc, the grauctt auncient Fathers, our foundclt modcrnc inter- preters^ the way of truth and nacurallrcafon, gmcmcleaue (without cenfure of that hnclubti!ty,but vnrighrcoussvrctting p<cJcf If , of the lawj to note here, and hereafter handle a triple reconci- liation, and that in the order and mcthodc of Sain: John, firft
veri
40 Brotherly RecMcikmettt,
verbally fecondly re*ll,th\rd\y intentiona/l reconcilement. i/Reconcile- F°r tnc Rrft:Vcr6apacis,words of peace muft we giue our of- mcntvcrbaU. fenfiue or offended brother, to mouc and win ne him to con- cord:our fpecch muft be gracious alway,and poudred with fait, ^ *.c«r.5,xp. C0/.4.6. and like that word z of "reconciliation , befeech and pray to* our enemies for Chrifts fake to be reconciled , as before in the
difmiflion, Go thy vay} and tell htm his fault, I haue at large de- clared.
Thus Abraham hauing not the law written in tables of (tone, but in the flefhly tables of his hart,did by grace the things of the law3 and (hewed the effect of this law written in his heart ? for when fuch brawling and debate was rifen betwixt his znd.Lots heard-men about grafing and pafture , that their maifter Lot (like our quarelling Gentles) counting his feruants fuppofed iniury his owne indignitie, began to be inflamed ; ^Abraham that blefTed peace-maker comes to him like the Doue with an Oliue branch of peace in his mouthyGen.13.Let there be (I pray thee) no ft rife betweene me and thee, neither betrveene mine heard- men and thine heard-men for we are brethren Js not the -whole land before thee? If thou milt take the left hand,then I veil go to the right: Chtyt.hom or tfthou wilt go to the right hand,then I will take the /<*ff«Heafaith inGtn.iy%. not, What ftirreis this my Nephew? Dare thy feruants or any >> of thy houfriold open their mouth or mutter againft me and » my fubftance?Do they not remember how farre they are inferi- » ourtovs? Whence haft thou fo great abundance? was it not » from my care and prouifion? Who made thee thus eminent *> and glorious among men? did not I, who was to thee in ftead » of all? I was a father to thee in all things,and doeft thou thus re- j> quite my fcruicc and charges ? Did I for this hope alwayes take j> thee for my companion in my iourney?Beitfothat nothing » which I haue done for thee come into thy mind, oughtcft thou *j not at lenftvvife to honour my crowne of age,and reuerence my » hoary haires ? No , Abraham faith none of thefe things , faith Chrjfoftomcfaux. parleth for peace with words of meeknefle and tlbi'*b/li'r'de ^Peecnes of pacification. And although Lot (as a b lew noteth) vizs Amicus fuffetl&fidei, no conftant but a wauering friend, [*t«bl*Um who often * proudly and difdaineftiUj vfed Abraham , yet fee
({aid*
Brotherly Reandlament. 41
(faith Qsryfoftomcfrovi with faire words heintreatcs his agree- ment, and prayeth him be reconciled. Let there be no (Hire I pray thee betvveenc me and thee, neither betwecne my beard* men & thine. AmpMtauitfbtam dsfcordU, ne contagtumfe refer ett faith* tsfmbrefey he cruflieth the ferpent in the head , left it t L>h.i+u* creepe and bring in the taile: he letteth not the rootc of bitter- ****•> nefle fpring vp and trouble them, left many therewith be defi- led. And ihntreatie will not perfwadcrefradarie Lot , yet fee what rcafons he vrgcth to induce him to concord: fVe are bre- thren, faith he, brethren in the flefh, and kinsfolkes by bloud, brethten in the fpirit and conforts in religion, in chemidft of a naughtie and crooked nation, for yet the Canaanites and Pe- rizzitcs dwell in this land, whole diflentions our difcord will ynite, whofc idolatric thisftaining of our religion will aduan- tage,and caule thefc wicked nations to blafphemc the God of j4braham.r\nd\f this inducement cannot draw, yet fee with what a ftrong motiue he haleth him to vnity.as with a threefold cord. Is not the whole land before theeptake which hand of my inheritance thou wilt chufcrand ihuspactficu verbid with peace- able words he would decide the controucrfic, and end the for- mer (trife,faith Pinto.
Thiswasthe precept ofGod to Labtn toward his ofrcnfiue fhepheard,' Take beedc that thoufpaalre "°t to Ualtob ought fane * ^en. j 1.1+ food: and therefore *he faid ynto him, Come And let vs make 4 (onrnAHt of peace, land then, which may be a wttnejfe betweene use and thee. This was Jaakobs pra6tife to his brother Ffam who fought his life, for he fpake Ynto him mildly by the mouth of his leruants, andfubmifTiucly by hisrowne. Let me find grace / G<n.j».ii ,9 in the eyes of my Lord, for I haue feene thy face ha though Ihadfeen -°cca. ,. the face ofCjod. And by thefc mcancs he accepted him.and was reconciled.
For indeed ifift anfwer putteth tway wrath, faith S.tlomov, Th<reafonof /W. if. i. or (as with ler erne inoii i c 2<\c K ) bre*k<th wrath. A *>*ntih* Metaphor fmc thinkes ) borrowed from two in a combat: wherein he comparcth a fott anlwer to a foft buckler of a fubtill champion, which accepting the blow into it felfc , fo breakcth the wcapoiyhat the aduccfaric gineth oucr. For 4 Trwce^linh * Prou.ij.ij. F he)
42 Brotherly fcewtikment.
he) is pacified by /cnganimttte 3 and a J oft tongue breath the bones, as wooll doth the force of a itone that is thrown againlt
i lud.l.i. it. Wheu the ' Ephramitcs contended with Gedcon for not cal- ling them to warre againft the Midjanucs, he gauc rtiem this
A VtrC u t°ft anfwer, that k he preferred their exploits io farre aboue his own c, as the gleaning of grapes of Fphraim vras better then the Vintage ofAbiezsr. And when he hadfpoken thefe n>ordj(\mh the
/ Verf. j. l text) their rtrathfullfpirits abated toward himJPov as there is c u- rath lingua, a cure that the tongue mult do on its patient/Prw.
■m tr*fi* chili. 1 5 .4. fo l^ySs vowm elfh 1*1 ft) Ao^faith an old m Poet; Fairc
nat.LKUg.ioo jangUagc is a Phiiition for the difeaie of anger, which is impa- tient^* that towne-Clcarke of Ephefus, Ilieregtt ditlu animos & peftora mulcet , with his foft anfwer appealed the rage of thofe feditious Citizens,«^Z. 1 9. s c.
Which do&rinc of verball reconcilement's Chrift (rraight-
Joarinc. ly prefcribes it, and the faithfull hauc erTe&ually pra&ifed it: fo
■ »»Tim-3. lt- may it y ecld vs two of the m Scriptures vfes: one oUnflruSHon^o vfc words of peace to winne our brethren. Another ofreprehen- Jwn3to detcrre vs from words ofhatred to wound our brethren. In application of which medicines, if I powre in more wine of reproofc into old feftred fores, as a biting corafiuc to eate vp the dead, thenoyle of exhortation into bleeding wounds, as a
# t.oor.4 at. lenitiueto (tipple thcliuing flefli ,. the * ApohMes pra&ifc may / Row1.15.14* wajjant my doing, who came to exhort 'obedient Romaines
• vcrf 30. with the *Jpirit ofmeeknetfejnd came to the r foolifli Galatians r Gal.3.1. yrftb a red, and prepared a rodforthefooles baclee, as the Wife- /%. im^.>* ^^ ipeakcth. His charge to fTtmothie may difchargc me of
cenfurc,if I exhort the priuatc iinner, and rebuke them that fin t Aft.1.3. openly, that the refl may feareJT\itxclouen tongues may apologize u Vcrf ?7-1 «• mC) ifwith % Peter I fing not ofmercie alone,but oUudgemcnt al- ar Hcb.4.n. fo.Thc Jt veo edged fhcord may defend me,if I vfc its double edge *4ugufljfco Qcy jDOtjJ Tcrtaments to mourne with the law, as well as to pipe
X
.&i9^i*- with the Gofpell: if I vfe its double edge to cut * off either the *• '^ , ao m finne or the /inner; as it is alfo two edgcd,becaufe it* reformeth bowl. 26. m the will, as well as informeth the vnderflanding.Whcrefore let ^^qtan.'m. nonc ^hinke I make my felfe a trefpaffcr, and breake downc by &tb.+n> reproofc, the things which before I builded by exhortation:
if
Brotherly Reconcilement. 4 3
if with *Iercmj I build and breakc downc, plant and plucke yp. * lmr- '■ For as the repairer of that breach in Ierufalcms wall, had a trowell in one hand to build, and a fword in the other to cuz downe all refinance, Neh.q.17. fo the reftorer of the breach of peace among the Iiuing (tones of Ierufalem aboue, muft both exh§rt with wholefomc doctrine, and rebuke the gaine-faycrs and all gaine-doers too, Tit. \ .0.
This do&rinethenfbeloued in Chrifl Iefu*) may firft leflon ringcxlierpt*- vs fro Chr.fts precept and Abrahams practife, to intreat peace SuSSi with our offending brother: which better wc (hall effect, if we mtbgrmk infultnotouer his offence (faith 'P/utarch) with fpceches of re- ,fp7ec,cf;C5; prochornggrauationorthe wrong, but in pitie and commiie. *>*»rt. ration ofhisperfon,lc(fen and extenuate his offence, byimpu- >» ting it to folly rather then contempt: to neccfiltie of offending j> rather then to obflinacie of the offender: and to perturbations rather then wilfull malice and maleuolence. If he hath flande- »» red, backbited, railed or fpoken euill of thee, {i\i\\4 Seneca }d(£h^dtrr* think e whether thou haft not done fo before , remember how thou halt fpoken euill of many; and the fame is Safowots zduifc: (/sue not thine heart t» all the words that menjpeake, for oftentimes a/Jo thine heart Irnowcth that thin likemfe haft fpoken emll of 0- thers^Ecclef.-j. 33. 34. Letvs thinke (faith that graue Philofo- m pher)that fome do not iniure vs,but requite our \vrong,and (as •* it were)makefeltitution.Others do it prone and propenfe thcr- » unto: fome ignorantly: andthofcthatdoit wittingly and wil- m lingly were by ys forced thereunto: either he dipt through vr- >» banitieandpleafantneffc ofiefting, or he (aid this not ro harme » vs, but becaufc he could not eflfec-t his purpofe without our re- » pulfe.Whofo would thus retire into himltlfe, how iuft occa- v (ion of offence his tongue hath giuen to others, fliould quicken and extenuate his offenders fpceches, and giue him verba re- twftronv, words of forgiucncfle,w hich is indeed the word of re- conciliation.
This word of rcmiffion our Sauiour thought the belt meanes oftadad 10 to winnc him from difcord, and therefore commaunds thee to '
me him his offence if/./rdorepenr,/'«/\i7. 3. forbearing one
another, and forgiuing one anothcr.if any man haue a qutrrcl
F 2 to
»m uttjmm.vj i
44 Bntbcrly KtcweiUmnu
to another, CV.3.13. And albeit mans corrupt nature requiretb
a par part in his rccompence; an eye for an eye, a tooth for a
* Tmwt.Mil. tooth, and faith like Sarrnio, in the • Comedie, Neqtte tu verbis .x.[f9.u foluesvnquam quodmihtre malefecerin I will not take thy pay- ment of good words/or thy debt ofeuill deeds. Yet (riould we
/-piMtAfrdi. not (faith an 'heathen) thus negleft the offender, nor reicft
*awr* his intreatie : but as we offending do anteuertere deprecatione i-
ram, preucnt wrath by deprecation: fo (hould we offended de- precationemdandavema, anticipate their intreatie by giuing the* pardon of their offence . When Iaakobs children had loaded, theirbrother with reproches and iniuties, at their peccaui% it re- penteth vs, he forgauc them, and fpake kindly ynto them, Gen.
g &w*m. tnt. 5 0.2 1 -We1 reade of /*/#;** C*fAr> though an heathen and an "" Empcrour, that he ncuer concciued fo great difpleafure and priuie grudge againft marts fpeeches, which Tpon offered oc- cafion he would not willingly lay away: for when Caitu Qalutu after his infamous Epigrammes againft him, made futcbyhis friends for his friendfhi p againe, vitro acprivr ad ettmfcripfit , of his owne accord he firft wrote to him for reconcilement. Yea when Catnllta the virulent Poet, who drffamed him with fome opprobrious verfes, came to make him fatisfaclion , adhibuit r<*»*, he bad him to fuppcr, and would not forfakc his fathers Line wherein he was wont to lodge. And when \£aitu Mem- mita his profeffed enemy, whofe bitter inue6liue^^aniwered, flood to be Conful, frffragator extttit> he gauc him his voice to be Conful. Go then to heathenifh Cafar thou Chriflian, learnt & confider hU jpaies,who hatting no guide of xhc fandifying fpi- rit,nor gouernor of grace, forgot yet, & forgaue his detractors, their ignominious libels, bitter inue£tiues,flaunderous railings andreuilings. Shall a wild Oliuc tree growing vpon the barren mounts ofGilboa and nature, where neither dewnhhc fpirir, nor raine of grace falleth, bcarefuch fruite; and (halt not thou, a grceneoliue tree in the houfc of God, planted befidethe wa> ters of comfort, bring foorth this fruite of the fpirit?
And as when thou art offended, thou muft winne him with that word of reconcilement, I forgive thec:(o muft thou when thou art offeniiue woo him with that fpeech of fubmifflon, /
confeft
Oftndtr to «oufctic.
Brotherly RcanciUmctrt. 45
(onfeffevnf thee: or elfc with Dauid when thou laboured for peacc,and ipeakeft to him thereof, he will prepare vnto battel, that thou malt not winne thy brother. *sl brother offended (faith Salomon) U harder to tvmne then aftrong citte^tndthetr con~ tent tons are like the bar of a pa/lace which cannot be broken off. Wofull cxamplcs,as oflaak?b and Efaujfaac and Ifmael, £t co- des and 'Potynicei, fharephomnd Cbarecrates, and many other . both ciuill and fpirituall brethren, manifeft this truth of the JSt *'* Wifeman.Thc'bcathcnman yeelds a reafon,becaufc great and „ wcightie mult needs be the caufes w hich difTipate and loofc fo „ nearcconiun&ion , whence their breach becomes irreconcila- ,, blc. For as things (faith he) compact and ioyncd , though the „ glue be melted, may againe be rccombined and knit together: „ but a bodily fubftance which nature hath vnited , if it be cleft „ can hardly be glued togcthcr,and bercioyncd: fo amity which „ vfc hath contra&ed.aftcr breach may cafily be reintegrated:but „ brethren which are moftneare united in body or corporation, „ if they beremafundercan hardly be reconciled , nor more re- „ couercd,then an hand cut ofT,or an eye plucked out. „
NcuerthcleiTe if thou come with this peccant and confeflion in thy mouth, brotheily loue fas a k Father refcmblcs it) is like k Crt- jyv™* the grarl: orcienccof a tree, which though it be plucked off 4»t*d*m+ from the ftockemay be afterward ingrafted and beare fruitc a- gaine. Therefore when fcandall is giuen, fends our Sauiour the Humbling blocke to his brother with this^st?**! in his mouth, ^
It rcfenteth meyLuke 1 7.4. And as the Lord would hauc all of- f^ '
fenaers to be penitentiaries , fo his Apoftlc confdTors to their brethren, lames 5. 16. ssickno\* ledge jour faults one to ano- ther.
And although Quidam infHltnntin{lantj,fulm>ijfu(*%xSenec* fpeaketh) ibmc bafe natures iniult and tread on them who lye proltrate at their fectc for their fauour: yet jmfiLm precesvtn- cunt(ju he notcth)good difpofitions are ouercomc with in- trcatic offorgueneiTc:andlike their heauenly father i.A'/w.n. taking notice oftheir fubmifTion,will fay, Seeft thou how he is humbled before me?becaufc he flibmittcth himfclfe before me, I will accept him. lofephs brethren who had fold him, came to
E 3 their
$fi Brotherly Rcctncilcment.
their brother with Forgive now we pray thee thetrefpaffeofthy m i.$xm.i9.i9ferHam> and nc was appcafed. Gen. 5 o. 1 7. Rebellious "Shimei who curfed Dauid , came to him with a proltrate confetfion: Let not my Lord ("faith he) impute wicJeednejfe vnto met nor re~ member the thing that thy feruant did wickedly , that the King pfold take it to hart, fir thy feruant knoweth that I have done amife, and he forgauc him. Yea the vaine heathens haucfucktthefc n iluilib.il. iuices from the tcates of nature . When Antilochns in ° Homer had incenfed Menelaut , and through fome contention prouo- ked his difpleafurc ; by fubmiflion ofperfon, and confeflion of offence he recouered his former fauor: I will yceld to thee Me- ne!AMfaithhe,>ro)&foy&t %yeyt,na7tfo<tiiJu, for I am farre thy iunior and inferior perfon, <ru **'/ wjoti?* nat ttftlvvj and thou my elder and my better , thou knowelt the temeritic of youth, and what be the faults of yong men . And with thefe words of fubmiflion hefo appeafed his fury ,that LMenelaxtyccldcdvnto him, and confeffed (faith the Poet) that Antilochus had ouer- comchisrage, and done that which no Grecian could haue done but he. And thus eucn the worft natures,likc the vnrigh- ceous Iudge, with importunitie may be wonne.
But alas,how many of vs come fhort of /^/fo brethren; nay
wicked Shimei, and thinkc itdifgrace to acknowledge our faults,
but either apologize them through pride , or extenuate them
through fliame?SurcIy they fliall be our iudges: and if we come
fliorc of this heathenifh pagan tsfntilochtu, No&ricaufa dolor is
erity he fliall rife vp in iudgement and condemnc vs at the laft
day.
o Hwlw ^ow many f *"a*tn * duftme) haue offended their brethren,
„ and will not acknowledge their faults ,norfay Forgiue mefNon e-
„ rubuerunt peccare , & erubefcunt rogare : non erubefcunt de ini*
„ cjuitaie, & erubefcunt de humtlitate : they blufh not to offend
„ them, and yet are afhamed to craue pardon : they blufh not at
„ iniquitie,and yet arc afhamed of humilitie. But I fay to all men
„ and women f faith hej fmall and gteatjaicks and clerickes,ifyc
„ {"hall find that ye haue fpoken that which ye fhould not haue
„ fpoken, coiifeffc your fault, askc forgiuenefle ofyour brethren,
„ do it, be not adiamed to beg pardon . But as Agamemnon in
THomer
Brotherly Reconcilement. 47
'//?i»rr,excufing hiinfeli'e laid all his iarrc with Achilla on Ate, r w kyJA we AiTttf t/f4# , I am not the caufe or author of ch ii gar- boilc(faith hc)but Atr, * t*# t<** mtu/, which wrongeth al men: fb many that arc nocent and orfeniiuc,tranflate the crime from thernfclucs by deniail, and impute to the innocent and h3rmc- IciTe: worfe herein then that Grecian captaine,that whereas lie made but c^fte the cuillfoirit the caufe of that dikord, they fay l w if UVc^Ahabitisa te, it is thou my brother that troubled Ifracll, when it is themfelues and their fathers houfe : and thus make they their brother the kindler of that fire j whcrcofthemfclues were the coalc and bellow cs to inflame . Which men, as they rather wound then winne their brethren ; fo may fuch virulent ».vfc. tongues here iuftly bereprooued,which cruelly, difdaincfully, and difpitcfully fpeakmg againft the righteous, condemne the innocent blood . rDautd was pcftered with the h tiling of fuch ferpents, /*/*/. 1 09. 1 .Hold not my tone O Godjor the mouth of the wielded and the mouth of the deceit full is opened zpon me; they ha ue fpoken ag ainft me with a lying tongue : tbej compared me About alfo with words of hatred , and fought agatnfl me withont a caufe. For myfriend/hip they were mine enemies , they haue rewarded me euill for good^and hatred for my goodwill. 7#£nadhis part of fuch friends/ How lo*% will ye vexe my foule , and torment me with rI©b.iM.j. words f Te haue now ten timet reproched me, and are not ajhamed: ye are impudent toward me . r They haue opened their mouthes vpon [c\*?.\*.\: me^andfmtttenme omthecheeke wtthreprtch : tl)ey gather them- felues together agamfi me . Weremiefck as much of their virulcn- » IcmI.iI. cierCome let vs imagine fome dcuice againft /eremyzcomc and let vs fmitc him with the the tongue,tnd let ?s not giue heed to any of his words. Chrift himfelfc could not cfcape the fcourgc ofthcirtongue.'Thouhaftadiuell. In rcprchcnfion of which * lohn?.:.. men, fuffcrme firft to fet downe a defcrtption of them ; then a 1 their fafcfc profcnption for them : and laftly a prescription againft them and l>cx>n* their biting tongues . Jeremy points them out by archersrO that x.^ &rt*c'». Ihadinthc wildernefle a cottage of way-faring men, that I might leauc my people and go from them, for ihcy be all adul- terers, and an aiTembly of rebels, For they haue bent their tongue like a bow for lies, their tongue ts a* an arrow (hot out} ler, 9. 2 >}.%•
Ddmd
4? Br$therlj Rec$ncikme»t.
c£>auid(czs downc all the weapons of their warfare, P/af.i 7.T 4. The wicked haue drawnc their fword,a nd haue bent their bow to call downc the poore and needy , and to (lay fuch as be vp. right in conuerfation . It is worth much obferuance,how the holy Ghoft here refcmblcth their tongue both to a /word and jrPr1im.57j.8c a£0B%as*elfcwhcre he often doth . ThcyLydians weapon of PfxetemV 4* *• °^cncc was *frord,znd the Lybians was a bow\ but thefc Gods ^ iob. \6 . 1 % . Archers (as 'lob callcth them) or rather the di*e/s archers (as'0- TfiLffi'^'9 r*&en tcrmes them) like that king of Ifraell (i.King.6.2 1) fight gladto & arcu, with the /word and with the bow : tsfrctt eminm Jauciant abfentes>gLdio commas vainer at prafentesy faith a writer: I EwM.n. He that is ncare ( as the bProphct fpeakes) (hall fall by their fword, and he that is farre off mall die by their pettilcnt arrow. As Datsidhcrc paints them , fo hauing bene the but and marke of their aime,he points them out PfaLi i ,i*EccesLoe the wicked bend their bow , and make ready their arrowes within the quiuer, that they mayfecretlyjhoote atthevpright in heart. Which meta- phor and allegorie Origen fitly thus cxpounds:the &»r(faith he) is their tonguettht arrowes arc their intents and denices, or(as Da- W expounds it) bitter words, and the quitter is their heart : Ve» tienatU grauidafagittUy full of poifoncd (hafts. They draw their arrowes of bitter words out of the quiucr of their heart (for 4 Mat.u.34. d out of the abundance of their heart their mouth fpcaketh,and • Mice. 15.18. 'thofe things which proceed out of the mouth come from the heart) and they (hootc them out with their tongue,which they bend vp to wound their brethren : yea they aime them fo cun- / i.i »«.«».»•. ningly,that not like Jonathan they (hoot at thrice three arrowes g zoftmMb.u on either fide and mifle the marke*,but hV&^Mene lata Colonel i*>wvwe of the Armenian archers,thcy can/*/* etpi*##,atoneloofe(hoot off three arrowes, and hit three men at once . And fo long as there is a Caine in Adams houfc, a Cham in Noes family, a Da- than in Mofis pollicic, and an Abfitom in Dattids houfc, fo long will they (hoote out their arrowes, eucn bitter words,rcathered withfwiftrcucngc, and headed with wildfire of contention. bL*c4fufrs<it. For as God (faith hOrigen) did fct his bow in the clouds for a n figne and couenant of peace, that fuch deluge (hould be no n more , but fuch (iormic cempeft (hould hereafter furceafc,
Gen*
Brotherly Rtctncikntent. 4$
Gen. 9. 1 $. 1 6. To contrariwife the diuell hath fcthls bow in thefe lclondes wit hotttwater, to fufcitatc and (ti.rcvp tempers, ■ Iu*i*. to trouble fercnitie and calmeneflc in the foule ofothers, to dif- " comfite peace, to make garboiles and warre, to raifc vp whirl- " winds and (forms: and fuch couds are caried about w;th a tern- * pciT, to whom the blacke darkcnefTe is referued for cuer, I . Pet. " 2.1 7. For when thou fceft one paffienibiu agitatum , toiled of contrarie wind?, and caried headlong in his paflions , that he roue and raue with histongue:Doubt not'faith that Fathcr)but that the diuell hath bent that mans tongfor hi> bow, and flioo- tethoutfor his arrowes that mans bitter words to hit them which are true of heart. And their virulent arrowes were lefle poifbnousjifonelyiwy^cr^/asour^nglifh readcth,^ fic-nunm * PfaLn.». as the 70. trar,fkce,*# ohfcHralnna^ Aufttne with others render it:if onely they (hot their arrowes at the darknes of the Moonc and eclipfc of the Church : but feeing as archers fhootc at the white in a but.fo they flioot at the*^ hire raiment of the Elders, * Ar<*-4-*- of* whom the Lord himfelfc hath faid: They fhallwalke with me »riJe^4rtt. * in white, for they are vrorthte, Apoc. 3. 4. Seeing they (lioote at ~^cf.}-4« the vcrtue and innocencie of their brethren, at the ' vpright in heart, at the " vpright in conucrfation , at the' innocent in foule, (as cDAuid who was their white complained) furely * "**•♦ as the bow in thefe doudes is opposite and againlt the Sunne, fo like that foolc who fhot his arrowes againft the Sunne, they dobutfrooicagainffthcfunncofrighteoulnciTe. Such°archcrs % iun. « fhot againft /*/*•/>£ as at a white, whoiv.c they meant to hit and *2u*JfiJ? itrike dead. The archers opened, him^andfhot Agunfl htm^nd ha- mm* I teth him, futh old I.iahf>, Gen. 49 2:. I 'hoft archers were I
*trM't (H'a »♦-
brethren, faitl/ isfbmkh/uyC*en hib o\\ nc brcthrcn^aithV./vr- •* fo/fome,\\ho confptfine together tgiinA him,accufed him with fr '.^
ioyntconfentto their 1 ather, grieucd him, fhot again!! him, vn and hated him; tir >ii opera ? they fhot .igainft
W\mt>/jsphewuorL<: and they hated hum Jaith //*-
jfo: with ioiurie of the band, blafphcmic ofthc tongue, and ma- lice of the heart. But bii I m l , and the armes of his hands were (Irer.uhened t y the >. ' oby faith his faiher,irr/. 1 4.
G This
■r- i.Cor.
it tper. crcit,
5* Brdtherly Rec§ncikme*t .
This indeed is literally vndcrftood of lofephs brethren, faith Lyra, but my (ticallymuft be meant of other infolcnc yong men, who tcxc with their tongues any who is not like to themfelucs: youngmen indeed and children in vnderftanding, but in mali- ,4*a* tioufneflcofripeyearcsfas'the A poftle counts their agc)whofc /Ocn.f.13.1^. tongue in preaching peace and glad tidings, is like thefraine- bow without an arrow and choien (haft: the bend of their bow $ z**ch &V3. j^c tnc arcn of that,(as * one obferues ) is then turned from vs,
it *atr crest. f, ■ ■ ■ 11 n /* 1 1 1
their quiuer is then emptic, and their tongue ftarts ahde like a broken bow: but like the children of Ephraim, cary ing bowes in the day of battcll and contention: Lo then they bend their bow (faith Damd) and make readie their arrowes within the quiuer, that fecrctly they may hit them which are vpright in heart, to finite the bird while (lie fingeth of peace; and like that fouler in the fable, to wound the Eagle with that (haft which was feathe- red with her ownc quill. T>attid the fwect finger of Uracil, vn- leflc he would (lie away tothemountainesandbeat reft, could not efcape the bolts of thefe fooles, but when like the Nigh- tingale he fung fwectly of peace, then they bent their bow and made readie their arrowes within the quiuer to fhoote at this ypright in heart: Whenhe fpaketo them of peace , they prepared thcmfelHesvntobattell>Pfal.iio. 7. Ieremy when he preached conuerfion, and prayed for their rebellions, thefe bow-mrn of 2fc/Wbentvp their bow, and ("hot out their arrowes,euen bit- ter words: Come and let vs imagine fome device againfi Ieremie^ come and let vs finite him with the tonpue, and Ut vs not giue heede to any of his words, /er. 18.18. Stephen when he preached peace to the rtif- necked Iewes,they had bent and drawnc itfo farre, that they brake their bow: their hearts * burftfor «*£* r,faith 'S. Lnke, and they could not flioote an arrow of bitter words : but gnajhedat him with their teeth, and threw bow, quiuer and all at this bird, they rannevpon him ail at once. Thus the bird while (he fingeth of peace, is fmittenby thefe archers, which then prepare themieluesto battcll.
Sometime the holy Ghoft comparcth them to dog$,fPfa/.i2 1 6. LManj dogs are come about me, faith David. Who are thefe •logs faith isfhftine, but they quicaxmo more latrant^mhtlilii-f fit
» At*? Uvw
IivdebtntHT. 4 Att.7.5*
».Iy«loggfS.
Brit htrtj Rcc$ttcikw(*t. 1 5
& UtrMftt:\yho had nought done to them,and yet barke at their
brother? Quid fecit cam tranfiens vtamfuam ? tamen latrat: \\ hat
hurtdidhethedogge which did but go on his way? and yet he
barkes at the paflfenger? It may fecme indeed an vncouth name
for them, and they will askc me as did Ha^ael, 2. Kmg.%. Am I
ddoggethat I Jbould do thv thing* howbeit feeing with* Shimei x t.Umu.
thcybarke at a Dauid, and with that Cinickc lharic at euery
man, they may be tearmed with the one conuiciorum cams , and
with the other be ci\Ud z dead dogge. For as v.c7readeoffome^.7^.^ "
mongers in Scythia,which though they haue mans feature be- -£,
acath, yet hzu'mgcanina capita, heads like dogs, whofe fpeech
is no other but barking, may truly be tearmed dogges. So we
readc in the Pfalmes, that although 'Dauub reuilcrswerc men
in fliape that could ta!kc,7y^/. 59.7. yet he faith they barked
kkedogs, verf.6. And thus indeed, they grin like a dogge as did
*T>oeg againft Dautd. Like the dogge they * r at their brc- ^ Pf»i.5>
thren with thatfnarler in the * Comcdie; ^JSmSSmm^
V*hy quibiu ilium lacerarem midis? * Ttrtmt ^a»\.
Sublimem medium amperem>& capiteprimum m t err am *** t*umi fiatuerem:
Adolefcentiipfieriptrem oculor. pofhxcpracipttem darem%
Caieros ruerem, agerem, rapercm, tundertm^ Cr profter- nerem. Thus they who dare not imbrue their hands, (for law and fta- tutc binds them) yet die their tongues(for they are their ownc, and who is Lord ouer them) in the bloud of their brethren . I wifh (tiat as thefc dumbe dogs cannot barke againli the wolfc, Sfa. j 6. fo they could not fnailc at the (Ticepe neither.
Sometime the holy Gholt likeneth them to the raging fea, i r.v rhr ra- (Ffa.^7.lQ.)ft>htch cannot rc/}yrr ho fe waters c*tfl vp mire and dirt. £rr* lCA- Thevfhouldbeindecd^w^cticnacalmcas naturally is the h ^^ fea. but when angcr(as*/*fl4«///^ncrcth)fallcth vpon their DfMf.5. minds, like that boiftcrous wind in thehift of jWi/; , it caufeth „ amightietempcfr,itr3ifcththcwaucb,andaltercth the whole „ ftateofthcfc men,the eyes they \N3xcficrce,the mouth it trcm- „ bleth.the tongue it taltcrcth , the teeth they gDlfll, and like due fit which wrought tod was troublous, neither could be G z calmed
52 Brotherly Reconcilement.
calmed by any prayer t xWlona* was caft cut. More implacably
in this raging then that, that if lona* were caft out of the friippc
to the mercie ofrhefe raging wanes , to the mercy of their ma-
t Ttiifftcdef. lice: If one withc N*z.ian*en,\\ho becaufe at Constantinople he
kijt.kb.i.:<i>-9- jarx)Ured more aboundantly then they zWtglorismftibfccjuutacjl
c<*w#*W^,wasenuicdforhispaines, and vrged by proscriptions
<c togiueouerhis place. If for my fake (faith he) this tempeft is
•< vpon you, take me and caft me into the fea, fo fhall it be calmc
cf vnto you. If he were caft out into the fea;it wold not ceafe from
her raging, but her waters would caft vp mire and d:rt , and
i lud.13. thefe raaingrrauesoftbefia (the dApoftle there baptifeth them
with that name) would fill fome out their ownefbamc. For as one
vvaue thrufts away his fellow, vrJ.aque exfelhiur vnda, and cafts
his mire and dirt vpon the .next t fo thefe would fpue their fome
one vpon another, if they wanted a rocke whereon to beatc and
difgorgc it. And therefore z^lHutarch\v\ his booke'D^ capien*
daeximmicisvttlitate^<\mfe\h fuch raging waters to keep ftill
fome enemies, on whom they may diigorge their cholerkke
affections, left for want of other veflels, they caft vpon their
t Ttutarrb. de friends: So politickly wife was his counfel!, who like e Omnia*
tsfkmL ex m- ^ww in the fedition at Chios, aduifed his fellowes of the ftion-
7af.£trcUpr* ger part, that they ftiould not cxpell all their aduerfaries of the
ttft.&UEh**. 0tncr faclion, altoqui periculum feret, ne ommbm amicis fttblatis%
vxrMft.ttb.i^ . . . ' ' ■ rr r -cir t c A" ll \
c*p 25. cum amicis tpjis extitura. ejjent controuerjta: Jblie I renre (iaitn he)
if we hauc no enemies to wreake on,we wrcake one vpon ano- ther, and fall out by the eares among our fellies. O that thefe raging waues would remember how much they mire them- felues, while they calvp their dirt vpon another. For though the fea raging in a tempeft cafteth vp mire and dire, yet here is / Dt*rMtr* the difference (faith f Plutarch) Mare tunc purgatur , the fea is then purged of her froth; which \sfpuma mans, the fome and fcumme, the (piling and fpittle of the lea: but the heart v\ hen it raging with wrath caOcth hcrftomacke of dirrie fpeeches , cm dicentisprimum eonfpttrcantjLWXih he, Falfe tefimonies ,Jlwnders, rtuiling and backbitmg.theje coming out of the hart rrithtn through the mouthy firft defile a marj^ Markj* 2 3 . and fome out firft their ewne frume, /*&£, 1 3.
Thus
rrt»t.
Brotherly Reconcilement. 5 $
Thus in my triple defcription , thefc arekers bolt out their arrowes at their brethrens name r thus the tongue ohhefe dogs is red through the fame: thus thcie raging waues fomc out their owne fhame.
Whole profcription that I may inbricfeproclaime, let me * .d cirprofai. fhew thefe rfrr^r/ Gods arrow ofvengeance,ftcmd with uadg- Fo- ment, and feathered with fwift deflructiory. Gcd/batt/udden/j Jhoote at them wtth a fwift arrow (faith David; that they /ball he wowadedJcPfal.6+ 7 .Their (word (hall go through their owne heart,thcir bow fhall be broken.andthcir arrowes fhal be roo- ted out.
Thefe ^*j that caftvp their rancor, and rcmrne to the'rvo- mtte , that barke like a dog, and gnafh their teeth at their bre- thren, (hall be without the ho?y citie ,*sfpoc. 22. 1 5. gw here is no- ^ Mar. I.ia. thing but howling -and gnafhrng of teeth.
Thefc ragir.a w.iucs that cannot rclf,as they haue no internal, nor will haueextemall, ib fhall they haue no etcrnall peace and reft: hThereis no peace to the wicked.fatth my God. In totting l> Bfii.17.tf, their brethren , they do but throw them on therocke which is higher then thcmfclues, as l Dawid fpc3keth,and beate them- , P fcluesonthcrockcChrift Iefus, on which feeing they dam, it will breakc them in p':cce<,yAf*th.ii.4i4.
And thou innocent Douc, whofocuer art fmitten with thefe o | archers, that Imaygiuc thee a prcfcriptionagaintt their dca.Jv arro'.ves.Whenthcy whet their tongue like a fword, to flafli in ( c thy prclcnce, and flice thy good name , kecpe thou thy mouth (like Damd) with a bridle,while thefe vngodry are in thy fight. Put vp thy fword into hisfhcaih , and differ them thus farrc. Their tongue is indeed zft.trpefword, P/alme 57.4. and cutteth Iti^e a fbarpe ra*j>r , faith 'ArW of Doers tongue , P/al. 52.2. Howbcit it fhall but cut off thvhairc and fuperfluous excre- ments, faith k zsfuflirte, and perchance thy ] excrement* maltru, yml$mm „ the excrements and fuperfluitie of maliciouincfle . 'Doee VI hut Damdf barber to top off his cre(f and luxuriant lockes/ 1- whenhemeanttocut histhroate wi'hthis razor. Yea it fhaued the held hfc»fe!fe,£V te ca!*um faUnra eft, faith that Fathcr,and it fliali but cut thee on Caluary with thy Chnlt.
G 3 Or
54 Brttberly Ktctncikmtut.
archeri ^r if tnck *rchers bend yp their bow,to flioot at thec far orY
iy futfcringthf in thine abfence with their arrowes, cucn bitter words : Clype0 patientit f range fagitt as contumelu , prabefcutum confeientia con- Z*Z*™*n tragladium Ungu*, is m Bernards aduicc : for this take the com- plcte armour of God for thine armor ofdcfence,takc the breft- platcofrighteoufneffeagainftthefword of their tongue ; the helmet of faluation,and the fliield of faith, and a good confer- ence , wherewith you may quench all the fiery darts of thefe oHm.iJoTf*. wickcd,as *Origen well applies it. Rciecft the reproches ofo£. I'strm *».* fcrC(* contumcTics>faith ° Bernard, by defpifing them conquer muUkintimtn. the rebukes of mockers, by dilTembling them contemne the er- v rors of detractors , though cueryonc irritate thee, though he » incite thec, though he exafperate, though he infult, though he v raile and rcuile^though he accufc faIfly,though he prouokcthee » to ftrife,though he challenge thec to quarrcll, though he belck » forth fcoffing and taunts , though he iniury and wrong thee, t j though he loade thec with reproches , Tufle, tu face , tu dijfi- muUy tu antemne, tu non loquarU , Holde thy tongue , keepe f Pfclmc i9<*> Jilence.jpeake not, be dumbe with p Dauid> kfepe thy mouth bridled while thefe vngodly are in thy fight , ZJt capifiro frenetic amentium hominumignorantiam, that with thy bit and bridle thou may t\ hold themouthes of thefe horfe and mule f which haue no vn- dcrftanding)leatt thy fall vpon thee . Away then with Zophars /ctaliation,/<?£ 1 1 .2* Should not the multitude of words be anfwe- redfjbouldmen hold their peace at thy lies? and when thou mockcH others Jhould none make thee ajhamed? No,no.Thy Sauiour char- gcth thee to hold thy peace at their lies , or if to fpeake, to blefe ^Se>n.*dS*f*. them that curfe thee,Math.}%^ A graue^Philofopher.euen he **•■* can tell thce,that though thefe archers (hoot out their arrowes,
n yet a wife man will beare contumelies , reproachfull fpecches, n ignominics,and other difgraces as the clamour and (Lout of e- M ncmies,and will en jure bittter words as fhafts fliot at randon, " ruftling without wounding about thy helmetand head-peece ; 99 yea will (toutly fuftaine iniurics,as wounds/omc in the armes, r lomAtDAnide ant^ *°n:c ^uc^e m m? breaft, without defection. x (^hryfofiome &s**i. in this point giues thee a Chriftian refolution.-Some body hath i) flaundrcd thee, or railed on thine offence : this, if he faid truly,
coned;
Br$therlj RecMcilcment. 5 5
corre5;but if falfly, deride : ifthouartconfciousandguiltic » ofhisiinputations,repcnt:ifthouartnot,eonteroneit,Nay nei- >i thercontemne nor deride it, but be glad and reioyce when men cauflcfly reuile thee, and fay all manner of euill aginft thee faJfly , for great in heauen is thy reward , (JMathew j. 1 j.
Or if theie bawling Shtmeis fnarle and barkc at thy good name, contumelious words (faith a f Father) muft be heard asa.Dry. the barking ofcurres which are not regarded . Thou mufr dia- J^'^JJ***' logue with thy felfc m* Seneca his So/t/oquto, and put on his re- iU>dtKtm*d folution. Men fpeake euill ofthce,but euil men.h would grieuc /**"*"' me if Marcus Catotf wife £f/iai,if the other ^^jifcichcr Set- fio (hould fpeake (b of me.
Now to be difliked of euill men, is to be praifed, their words , Bv %mK m^ want credit, where the guiltie condemne . Men fpeake euill of kn* then. thee : it would grieue me if they did this from iudgement , but ># now they do it of fpleene. Men fpeake euill of thee,they cannot » fpeake well of any They doit , not that Ideferueit, but that i» which is their cufrome : for fomc kind of dogs haue it naturall, »» that not fo much of curltncffe 3s of cuflome they barke at paf- >> fengers. And indeed the chiefe, if not onely way to make them
fiue ouer,is to take no notice of their barking, nor regard their aying. For as "Phme obferueth them, who w earc a tongue vn- * J*jM^ mUm dcr tUc'trfootc, JVon/atran* canibuifhxt they are not barked at f" '*" ' * by dogs : fo the beft meanes to ftop their mouthes alfo , is Lkh o nam fkb pede habere, to tread their tongue vnderfoote, or not {imc heed to all words that men fpeake , a s Salomon a d u i fe t h , fec/tf. 7.2 7. And therfoie wifely did that *Father,who contemning all * **«*.[« .0. their railings , faid, / vfe mjfelfe toward the fe, at tranellers do at *Cf9' &rt*r' kawUnrcurres. For it is not conucnienr (faith ' Seneca) to heare . , , all that men fay. Let many iniuries and rcproches pafle vs,moft whereofhc recciucs not that taketh no notice ofthem.For who fo isinqmfltiue what is faid of him in priuate.hewhofearcheth out malignant fpceihes , though fpokrn infecret, difqu'erth .
andvexeth his ownc foule. And therefore l(afar did wifely, » Xww.M ut ^j when hailing in that ciuill garboile intercepted a packet of let- lr*'ttf-i\- ters written to Pompey from his fauorites, brake them not open, but burnt them immcdiatly . And though he could moderate
his
56" Brotherly Reconcilement.
his wrath , and in fobrietic be angric at his followers, Matuit tamen nonpojfe ,faith mine author,y et wold he not know a caufe that he might be angrie.When one had vnwares hit Cato in the bath , and came after to aske him forgiueneffe, I remember noc (quoth he) that I was (truck: Melituytttauit non aanofcerc cjuam zLilileap.il. ignofecre * forth the fame author. It was not without myftcric * Math.a7. (as fome obferuc) that our Sauiour when he mould be bfpitted on,bufrettcd and reuiled,wold be blindfold before,that as man #Aa.aj. he might not know his fmiter and reuiler , lealt withccPW he might be prouoked to reply, as after he did when he beheld his fmiter, lobn 1 8. LeiToning vs fit may bej to blindfold the eyes of our vndcrftanding when we are fmitten with the toong, and be as ftockes and images at reproch,which though they be railed on and reuiled by their enemies of imagery yctbaue cares and beare not, nofes and fmell not, hands and reuenge not, feet and arc not fwiftto fhed blood , no nor fo much as flow to wrath, neither is there any breath in their mouth to reply, Tfal. 1 1 y. Damdw&s as deafe and dumbe at reproch as any ofthefe were, Tfa.'fi.i 2, 1 ifThej thatfeekjiftermy lifi lay fnaresiand they that go about to do me euilUtalke tricked things all day long: but I was a* deafk (forth he) andheardnot, anda6 one dumbe which doth not o- fen his mouth: Irs as ataman that hearethnot^andm whofc mouth arc no refroofis . They talked wicked things of him, not oncef but all day long: and this innocent Doue was fo wife as a Ser- pent,that he (topped his eares,and refufed to heare the voice of thelchlafphcmous inchauntcrs,charmed they neuer fo skilfully. For both he was dcafi at their reproches, and as one that heard not the talc-bearer , who raifeth contention among brethren, Prouer,6.i<}. Teaching vs thereby, that not onely weourfelues bedeafeatreuilings, but alfo neither heare it from the tale- bearer, without whomftrificeafeth) as without wood the fire is « Prouei\i*.2« quenched, Proverb. z6.zo. And indeed feeing a d Tale-bearer maketh dmijlon among Trinces, and (as the Greeke interpreter reades it J /ict^a^i(n <pjA$u£,diuides friends themfclucs, we fhould not be taiehearers,like kans(as Bion called them)which arecaricd vpanddownebytheeares whithcrfoeuer their in- former lufteth , nor take information from our intelligencers
and
Brotherly RcconciUmtnt. y 7
and dhifh4ety of the barking of thtfe SktmeU and dcid dogs: for as they arc forbid to wall^e about with tales Among the people, Leu it. 1 9. 1 6. fo are we aduifed by wiicdomc, Ecclef.i§.\ i.to Abhor re the tale -bearer and double to^wmed ',for fuck haue deflroyed many that were At peace ; And wko ft hearkneth vnto ujhatl neuer fad 'r eft \ and neuer dwell quietly. Which the rather w e fliould do, becaufc when thus huckllcrlike we takeout notice at fecond hand, the reporters tongue proues oft thzt/ecunda hnwua ( as feme reade it) and addcth more then the firft did relate . And thcrforc I wifh that our tale-bearers, who neuer rccciuc a voice which they do not refound/.vould like the ecccho,that true tel- c cw Mtum. tale,eithcr carry nothing but what they hc2td,extrem*ve verba remutnnt, or extenuate reproches by an halfc relation . I wifh thefe pratlcrs and bufi-bodies in other mens macrers,which like thofcf women in Epbefa,bc\ng idle , go from houfe to houfc / i.Tim.5 ij. fpeaking things which arc not conucnient.would follow cJJ-fo- nica Saint tsfujlms mothcr,who fas he gconfcflcth) was fuch a f L,h9.c*fiT, peace-maker among difagrcers, that when Hie heard many •** moft bitter things fpokenof the one partic in thcabfenceof » the other tmhtl alters de Altera proderetp* 'old not difclofe a word » of the one fide to the other,but that w hich might help their re- »» concilement.But we (as there he addcth) not oncly carry fpee- »• chesofangric men to their enemies, butadde to their layings * fome rootc of bitterncflc, which puttcth death in the pot. » Whereas we ftiould not oncly not fxirrc vp mens hatred by re- lation oftruth, nor augment it by that word, which tl wood incrcafeththcflamc,but(triuetoextinguifh it by well peaking. And howfoeucr thefe informen,w hich like fpies are fent out to rote the weaknclTc of the land, bring vs of the fruite thereof in their mouthes : yet fliould our care , which tricth words as the mouth ta(lethmcate,bc (lopped at their report, withihat of the Apo(Tle,Touch not ta(t not,handlenot : or if \\c giue care, jrrjrwe net our mind 1 9 all words that men ipeake againlt vs, 2 itf. .13.
Wherefore let vs not (if but the hemme of our pood name l)ctouclietl)!ookebackein wrath, anda^keourinfom me tettrst <)(ihoh2& touched nic behind mv back? lc ait lltncie
H be
5 8 Brotherly Reconcilement.
benofeareofGod before our cares, Satan open cm ;hroite?
iEpHefy.ij. as fepulchers to fend out bchat o-**pp hoy'ov, rotten fpcech,and (linking breath,which is afigne of inward corruptiou,:i-id chat our inward parts are very wickednefle.Leaft he np am tongues with deceit to mifconfterjlcatt he put the poifon of A i pes v nder our lips toreuilejleaft he fill ourmoutbes full of turfing and bi-t- terneiTe to reproch,and make our feet fwift to fhed biood.And thus taking no notice by our owne eares or others tongues, wc fhali flop the mouthes of thefe barkers,and be flayed our felucs from anfwering a foolc to his folly, and barking againc.
aNotfl,r A fecond prefcript or counterpoifon againli their virulent
aiHgthem. tongues, may bcthis,ifwebcnottoo fufpitious of their baying at vs.
The caufe of wrath indeed and toong-warrc, \s opinio iniurio
mp'ix'*'^* f fei^ 'lSc*ec*) conceit of iniury, when too credulous we apply mens propositions in grolTe, and in our coufcieices affume what they propofed in gcnerallryea eftfoones from very iefture
kJMxap.z}.± and laughing , ask he noteth,(fo cenruring,a phifiognomift is a fufpitious confcicnce) we interpretcworfcthen their v.ordsin charitable conduction might impoit.
When the men of Syria were at feud with the Romaines, they fent them but there foure letters by an Ha aid, S.P.^J^. which in too much fuipition of defiance th;y mifconrtrued,^ rispopulii qui* reffiet? who will refiit the people of Syria ? A nd anfwering them backe with the fame characters, S.T. Q^ 7^. too creduloufly they mif-expounded, Senate popwiw que RomoLnm , the Senate and people of Rome. Which letters the Romaines after that conqueft mgrauing as an cmbleme of triumph in the forefront of their Temple for all to reacie , a traueller reading them without vndertfanding , and af- kmg what they meant; one of the citizens expounded them by this que (Hon , San tie Tetre qu^re rides} Saint Peter why do you laugh ? And anfwered the foohfh quedion backward with as wife an anfwer: T^ideo quia Fapafum:! latgh becaufc I am a Pope. Thus wittie malice in the Syrians and Romaines from not fignificancie colle£reth enmitie , charitie in either (which thinkc;h not cuill) might haue e%po\mdQd7Saptewpopu/ftj qua-
Brotherly Ecctncilcmtnt. 59
ritfltfv, Wife men fecl:c ftrength by vnitie . Thus the credu- lous ttraungcr from durknefle of letters concciued falfhood thereby. Charitie(which reioyceih not in iniquiric , but in the truth) nrght with*2W^ haue interpreted them , Stulttupopulus qafirit T^om/im }¥oo\\(l^ people ieeke toRome. And indeed, as fores and vlcers are grieued not onely at a light touch, but cuen fuffttione ef- dubio ttd.tu, with fufpition and fcarc of being tou- ched :fo (faith x Seneca) anexuiceratc mind with m:fconccitof J£Jj*** touching, is often agg.ieued fofarre,that euena falutarion,an ^ cpiftle,a Jctter/i fpcech,and a queftion hath prouoked them to enmtrie . And as I mall letters offend bad eyes , fo leaft words, faith " Tint arch, I may fay a Raca, yea an //"and an and, or a no m DuLdtfr* ofcontradittion,will grieue vncircumcifcd eares. Our cares are "***• like Mice and Kmmcts,at w hich if one point but the fingcr,aiid offer but to touch them , they turne their mouthes to bite vs: ImbccilLife Udi futant ft tanvuntr.r: Silly things (faith rhc) they n Senec hb.z.4* thinkethemfclueshurt if they be but touched. A fault taxed by lr*CJ?n- the Apoltle in the wicked Gcntils , who were full xoLKov$i<rU<t /?ow.T.^9.whichthe°Philofophcr defines 7I \-ni -n yn^ov Jto o^rt/i.uj^ta heL^.Cd.vtiv ta dirAVTVLyio take al things in the euil part,as our En- ghlh tranflatiow el rendreth ir.With which Snifter afrctfio Pin- tarch bitterly brindcth Herodotus in his book, entitled <r'ifi tm? Hfa/J7* KA/.ovQiMcvy of Herodotus taking all things amiffc.And Ifeare I may not only brand with /Y///.?rr/.;,butcondcmnc with A* v/,fornc wicked Gentiles,that are as he callcth them ful of his Paronomahaes,eecf *xi4 and x*x/<*,-rop>tti'rf & *$tifl* ?0j; l£< : *<?wiTHf and a<rvi>Q'ni< -fo haue they their minds oppletc cV gor- ged With this humor 2\fn:Ft fufpitioJJ omnia adcontumehttn ac-
3 she (peakcth in the Comedic, being too millrult full ?T«t*t~AJeif. and fufpitious, take all things in the euill part, like n@dw the qSimMSwm humanift, J > , whojthought euery '+**•
word was fpoken to his difgrace: / 1 mpa-
tiens Jta faciencUrum cupt hjftm g :o bcare
jrc reproches. 1 he Apoftle cols th\s/t((pirionesmA/4f,c- r iXm4+ irill farmifc , which when mens tongues like
ficant fund, im.igine them -^kc and mcanc whatfocttcrthcirg'nlticconhicncc :• H 2 mcih
6"o Brotherly Reconcilement.
tncth in the r fan(ie,and whifpcreth in the eare.ftrange warriers arc their jift^gbting in their menbers, which when the trum- pet giues an vuccrtainc found, prepare their felucs to battcll. rub.i.dt it*. Wherefore feeing (zs'Seneca truly auouched) crejulitie brec- •*** dcth fo much cuill , his aduicc is hcauenly , fttjpttion and conie-
" tture,Thofe iY>of*lciJfimairrit*menta,mc{\h\iz incitements of " angcr,muit as roots of bitternefic be weeded out of the ground " of the heart: He faluted me not kindly, he brake off talkcab- "- ruptly,hc inuited not me to fuppcr,his countenance fcemed a- M uerfe,or he touched me darkly in his allufion;thus fufpition nc- " uer wants an argument of enmiuc. S$mp/tcstate vpw eft & benig- ,J na corum tftirnmone , here the Doues fimplicitie is better then *? ihe Serpents fubciltie.herc to be fimplc wit houtvnderftanding * is learned ignorance:here charitic mult ccnfurc,which beleeuetb ^ all things to be well meant , and thinketh not eml/ofzn cuill in- " tcnt:for if thou truly be magnanimous , thou wilt ncuer iudge »' that contumely is offered thee: thou wilt fay of thine enemie, 93 He hath not hurtme,butoneJy hadanVindto harmemc. And tLii.idt it a. tn*s *s triIC magnanimitie/aith tSenecaJNonfentircfefercu§t4m9 «*/•»!• to fay vviiely with that foole in the 23. of Proucrbs , They hane
ftrmken me,but Ivpoa not fake : they haue beaten me, but I felt it ▼ viut.de Ira not:or as* Diogenes aniwered his informers of fome that derided "T' hb J him>* am not derided. V Ve x muft beleeue no report,but from vaxspM-fur* our cy€s relation , feeing our eares like falfe aduertifcrs do oft ****' mif-informe: and when our fufpition proues vaincjet vs chide?
"our credulitie : fo our charitie beheu'tng all things well meant, (hall not be credulous to thinlee tuilh and fo enduring all things of our foes, ftiall not be prouoked to anger, i.CVf rintb.13.
Howbeitifthcir barking be fo clamorous, as if thou woldft 3.Btfuffcring not,thevery (tones in the wall would heare ; and fo notorious, that if thou didflnor,thebeame in the houfe would reply : the j Diim.ccbib. third way iihh'P/fttarch, is peaceably to bridle thy mouth,and quietly compofe thine iflfetfions, when thou perceiucitfoming angerlikcthefa'iingricknefleto fall vpon them. Suffer the euill man patiently faith Paul, as Chrift and his fcruams in patience poffeffed their foulcs, with a meekefpirit, when their enemies
yteic
Brotherly KeconciUmertt. 61
were potTcfTed with an euill fpirit ofwrath, which cryed out v- pon them. x Socrates when he was reuiled, was wont to flake ^7Jtm d,d- and remit his voice, and fmiling with his countenance, mildly to behold them. Anttgonu* when he oucrhcard his owne foul- ■ diersrailcon him neare his tent andpauilion: Good Lord '> (quoth he,) will yenotgetyc further offand fpeake againft ys* H *Cato when he was pleading, and Lentul*s had caft his tiomack J J"7^V, and vttered his mind in his face, onely wiped it with a napkin: And I will auouch before all this companie,Z^»/*//^( faith he) that they are decciued who deny thee to hauc a mouth. Shall I fay with the* Apoltlc: Take, my brethren, the Prophets , nay * itm.^.i*. if we take but thefc heathen for an example oflong patience, we may count them blcfledthat indure. O remember 'Dautds c lSimi# patience oiShtmei his curfing: Let him alone ,f or the Lord hath lnddcn him curfe Damd.
But fuch Adders poifon(faift thou) is vndcr their Iippcs,thac as*ferpents inflame them withhcatc,whom they bite with the d "P/mM ma tongue: fo' their tongue being fct on hell fire, will let on fire ^ i2m^, the courfe of nature: and thou complainedft with l David, that fl f-LJ?> though long thou halt bene dumbe and keptfdence, yet it is now painc and gricfe vino thce,thy heart is hotc within thee , and when the fire kindled thou fpakelt with thy tongue. Indeed the tongue is firc,and an vnruly beaft which no man can tame : be- hold how great a matter this little fire kindlcth: Taruum efi & maenacuptt (as l 3emard fpcaketh of the heart as little a mem- g T»m.\Mim. bcr)z/i^ advmtts mdui refeilionem fufjicerepoffetyO' tot us mundu* tn tmu4f-6* oi nonfuffictt: It is but a little member, and yet boaftcth of great things, faith lames y it would not fcruc a crow for her brcake- faft, and yet is it no lcfTc then a world of iniquitie. Therewith rightly blefle we God, and therewith vnrighteoufly curie we men. It is grande malum aut erande bonum, nonhabet medium, J f**w*w * foilh* /erome: No n)C2ncitbTOokcih, but death or life are im the ' llf' power of the tongue, Trou. I 8.H.
And therefore when Amafis the Egyptian kingrcquefled ^w#torefcriiethebcftand worftpeece of the faaificc which he (lue Jmquam fnflu/tt \ he tooke the tongue of the bead , faith 'P/utarch: as the icruanun of./^iapologucs,being comma n- , htmrnt^h
ft j ded
6i Brotherly Reconcilement.
ded by his maifter Xanthus to buy the belt and worft fletTi in the (liamblcs, lingua* folai emit, he onely bought tongues ,faith the Author. So true is that of Salomon : A wholefome tongue is as * tree of life, but the frowardneffe thereof is like the breath of the wind, ProuA j.^Neuerthelefle this raw peece offlefh which of- fendeth fo many queafie ftomackes, thou mult with Chrifr and his members digeft through the heate of his fpirit , and thy warmth of loue which endureth all things, I e Cor.i 3 .7. We muft
$ M Serenum fmile at their reproches, faith k Seneca ; and l as we fufFer chil-
Yc'af. 11. dten to nick-name and mif-call vs , yea to fpit in our face , fo fliould we tolerate all reuilers, though they fpit their poifon in our eares:or as ye fufFer fooles and ideots to ieaft and play vpoti you, fo fhould yefuffcr thefe fooles gladly, becaufethat ye are wifey
m Ap.13. 2.C0r.ii.io,*forwhowillbeangrieatamadman?whow'ill take in euill part the reproches and reuilings of a man in his fe- uer? The mind and afteclion fhould a wife man ( faith Seneca) carrie toward his impatients outrage, which Pbifitions beare to their raging patients, wbofe vnhoneft parts, ifnecd be,they diidaine not to handle, whole bafeft parts they willingly view, and whofe railing and rcuiling they patiently endure. Yea a
s £/u4. wife man (faith ° he) if by faire words he cannot pacifie his re- mlcviconmmeliatorem tanquam acrem canem obieBo cibo leniety will like our Sauiour giue this for a foppe to appeafe his wrath, and giue the degge a loafe to (toppe his mouth , as ts£neju in
irtrgiUtb.t. the ° fiction
uEnu<L CMellefoforatam & medicatamfrugibtis ojfam
Obycit.- •
Did ca(t Cerberus the helhoundafwcet morfell,thathe might not barke againft him; Tor they will go to and fro in the euemngy they willg rime like dogges, and go about th e citie9 they -will runne her e. and there for meate, and grudge if they be not fattsfedfPfalm. *;g. And thus ifeither thou take no notice of thefe Doegs , of thefe ShimeiSy and dead dogs thatieuile: or if obferuing their curri/hcuftometobarkeatallpaiTengers, thou be net credu- lous to fufpecl they baule at thee; oriftoo fufpitious, thou yet beare ieproch,and (triue to mitigate their woodneffe , thou flvak not be bitten with the tongues ofmad doggesjor if bitten,
yet
Brotherly Reconcilement. 6 J
yet flialt thou not runne mad thy felfc to bite aga'me. And fee- ing as there is theworme p Lytta vnder the tongue of Tome p ?:*.b*/iM«. curtes,which vnleffc it be taken offwill make them runne mad: *' ;'", "M* to vnder thetr toun% is vngodlineffe and wrong, (as *D*W*fpca- q Fj^Uo.7. kcth) which vnlefte i: be taken out,vviIl make them runne mad, and bite euen their o»vne domeltickes. Pray with Dautd'm that place, v:rf\ y. that he who is curator Ungu*, the healer of the tongue, would in mcrcie worme them, and take away their Ljtta:Ta\e awy their 'Vngodlmeffe and thou /halt find none.
Thirdly sndlartlv, though thefe raging wauesofihefca end 3 K**'ngfca. ▼p mire and dirt, cuen thole fiuerockes of offence, and (tones to /tumble at, (as Saintr AmfUm czktncn^T^emhngyNicl^name, ^^*.4f^I4' Swelling, Re He Lv ion of faults, andpri/ue detracitons: though the tongue of thefe wels without water, like a f fountaine fend out /"lam.j.io. u. fait and bitter water, £ waters ofMardb and Alenbato. ■ bitter- ' ^xod ' s 2J* nefle and contention, yet let thy well o\ lining water fend out fweet and wholefomc water into thefe fahifh waues,to Kvcctcn their bittemeflc, and no: like noifome riuers, which to purge out their rilthinelTc, emptie themfelues into the fca, and rc-ple- iHbtOg it with mi re and dirr,make it more rage,and fome out it ownefhame. Itw.as diucllifh counfellofx Tlutarcb , that he * / Hull exceedingly bcnefitebimfclfe, who emptying and po.v- ring out thefe turbulent affections of brawling, fcolding, rcui- „ ling, wreaking, fretting, fuming, and chafing, on his enemies,,, doth fo purge hJmfclfe of thefe bitter waters, and making his ,, foes as- channels and gutters to conuey them away, and as links ,> to rcceiue them, and dctme them away frOm hi* friends, aflbci- ,> ates, and familiars. Ifhenim tn immtcos infumptt praui mm -<s molcfii eruntumicu: for thefe filthic affections (faith bc)»j being cxhauft and fpent vpon our foes, will be leflc noifome to 5, our friends. He gaue better aduice before ,ifhehad not forgo* >, it:Thatitis better robcitow our bcit affections on our I ties: for being accuitomed to do right to them, we ilull neuer jj dcalcvniuft'y with our triends. No,no,(beIoued Chr: itif good in a feauer, (0 much better in anger, to haue a it finooth, and tender tongue- tor the tongue ot •guc-fuktmea, >» ifitbc diQcmpcrcd wuh heateanu iunc,\vjthbiu<.kncs. Cpw— 1
6^ Britherly Reancittment. ["
eft malum »^^«/2r,itisQiicIyancuillfignc, and notthc caufc
y Ttut.AaUdt of internall inflammation, faith7 ~PlutArch: but the tongue of
**•* ttfefc angric and raging men is both an euill figne that they are fet on
fire ofhcll, and will be the caufe that they fhall be fct in fire of
hell. Let thefewaues then and waters of contradiction coole
thy tongue, and wafh away its filth : Audifti conuitium , ventus
eft: irttus es,flu£?ut eft: Thou haft heard a reproch, it is a wind;
Fe£?7a/ckfr t^ou art angr*c»tnat *s a waue/aitb zAuftine.Thc wind therfore
Strm.i.tn/i/1. (torming, and the waue toiling cky (hip like that of the difci-
"W^ plesyf^ir.8.isinieopardic ofwracke,andrcadietomakefhip-
M wracke of faith and a good confcience. And why fo? faith that
*' Father: becaufc Chriit within thee is afleepe , awake him vp
^therefore,(tirrevp his gift that is in thee: and crie, Mauler faue,
for we perifh. Thefe raging waues (hall but coolc thy concu-
pifcence, like Iordan wa(h away thy lcprofie,and heale thy
infirmities like the poolcofBethefda: with Ifraell thou fhak
fafcly paflc thorough the middeft of them, and the wicked with
PharAo fhall be drowned in thofc waues, thorough which they
pcrfccute and purfue thee.
They may datTi into thy boatc and fill it full, that thou maieft be like to perifli, but they fhall not fwallow vp nor deuoure thee: for thy head is (till aboue thefe waters, and though the waues ofthefea rage horribly, yet the Lord that dwclleth on high is mightier, (i\i\\DAuid9P/Al.^.^.ycz thine ownc head (hail be aboue thefe waues,fwell they neuer fo much : as Dautd didaffurchimrHefhallfctmcvpvponarocke, and now (hall be lift vp mine head aboue mine aduetfaries round about me, m NUrlc.4.4>« p^ ?7 ^ Onely like thedifciples 'call on him who being a- lone tnetmecx£Vw,canmorethenhe commaund the winds and waues ofthefea, and they obey him; he will rebuke the wind, and fay to thefe raging waues:
Tjntant vos generis tenuitfiduciA Veftri? 1mm edum terram^ meofine nnmine venti ^Mifcere^ & t Ant 44 Audetis t oiler e fluff us? k W*L Peace and beftill,and fo will there be a great calme:forhc*on-
]yftilletkther4gingcfthefea>Avdthe noife of his rrAuef , And the maduejfe of his people. Howfoeuer it be thefe waues heare not
his
Brotherly Reconcilement. 6<$
his voice, nor will ceafe from their raging: yet as the di fciplcs in their fhippe rowed through the w aue> of Genczareth with a conr.arie wiod,c3/*rife6, 4S.I0 mufiwe in this fhippe fjile through thefe raging waueswith that contrary breath, 1 . /Vr. 5 9. Not rendnnv rebuke for rebuhe, but ccntratim ejfleffe, Chr.it the Pilot and maiilerofthefhippc.hath charged all pafiengers bound for heauen, to faile with this contrane wind: i/ejfe them that curfejou% and pray for them that hurt you and ptrfecute you, Lul^. 6. 2$.Ft quam tdjancle praceptt s tarn tntegreferuautt, faith ac Writer: His word and his worke like mcrcic and truth met c Stbtum.^. together; his precept and his practifchke righteoufhclTc and «***♦*• peace kifTed each other. For when the Icwes crycci d Crucifgc> d 1 hecryed0 hmfce.O wondcr,/ 'faith' ^Bernard) IucUt c/.imant,cru- J \ cifuse^lleconclamatytgnofce: 6 charitas fattens fed \ ***f-**
The Icwes cry, crucifie him, and he outcries, Father pardon W-Di,m% them: 6 patient and companionate loue .' Bcirg beaten with rods, crowned with thoines. pierced with nailcs, naylcd to the croiTc)rHl"dwithreproches,vnminlifulI of all his gricfes , he prayech for his perfecutors. This Lambe of God as a fhcepe was dumbe before his fhcarer, coram tondentem ?yca coram occtde,i- te obmutuit , not oncly before his ("hearer, but euen before his flayer and butcher was he dumbe, faith * Bernard. When he 4 HmiLxM was thus vihfied and reutled, he reuiled not againe: when he thus >Ji4" ' fuffered he threatened not , but committed it to Ltm ti.t tuiaeth oufly,ii\\X\ his Apoitic, 1. 7Vr.2. 23. And fee what he com- mitted to that righteous hu\gc: Father forgtue thtm, for i
,.ot what they do. OloucofGod palling all vndciHanding/ He no v hung vpon the erode compjjfcd with hismortall ene- mies, dcltitute of his ownc friends 1 idl taunts,Ioaded with obloquies: now rcadic to giuc vp die lalt gafpe, and yet asvnmindfullofhimfelfc andmindfullc: ic priyeth for them: he complained he was foi Father, and he Ices not his enemies: he was crucified by them, and he m- trcatcth his Father for them: he law their trcafon, and he excu- fed it by their ignorance: he felt their deadly hate, and he (bed tor their pardon. O loue.' llrong as death . d hcatc ot LoUe/c rucll as the izrauc, which ncucr had enough of tortures, which ncucr
I laid
66 Brotherly Reconcilement.
faid Ho, butftillcryedjGioejgiue.The bloud indeed of Chrift h Lib.ii.mor*i. (fa'lth »> Gregorie) is well faid by the' Apoftlc to fpeake better rHcb.'ix.24 things then that of Abel: for the bloud ofe^Wkcalled for ven- i Gcn.4.10. geance, but the bloud of Icfus for forgiuencfle : Father forgiue them. Here is an example for thee thou tofled with waues: Ex- emplumfume vnicum atcjuc omnium praftAntiJJimum : Take the moft excellent and onely example, which if a man rightly ob- l Lvffyrsti? f^rue fa\ihlS*bellicus, he may become far more like God him- ;"'; , lelfe then a man: Hefball be perfetl as his heauenly Father is per- i.Pt?L£u fi&i Mat. 5.48. He hath left vs an example ,* a ccpie to write our alphabet and Chi ifts- erode rowes after, that we fbould fol- low his fteps,r>>henwe are rentled, nottoreuileagaine. For how fmall are our fufFcrings of rebuke in comparifon of his paffions r» Lib dew of reproch>faithmex^/?^rHe willingly fuftained reuilings,de- pti.-vit.&virt. rifions, contumelies, buffets, fpittings,fcourges , thornes, yea 9' the ignominious crolTe: and we mifcrable wretches to our con-
„ fuiion and (hame of face, are wearied and faint with one word, „ we are with one word of reproch caft downe and deiedte d.See- ing then that \i\s name was like oyntment of loue powred cut, Cd»f. 1.2. which blafphcmies, reptoches and reuilings thofe dead flies could not caufeto ftinke, nor putrifie the oyntment r , M of this Apothecarie, as a Bernardout of * Salomon alludeth : let at. vsrunnc in the Jauour or this oyntment powred out on our
9 Ecclcf-101* head, and running downe to the skirts of his clothing, and low- * eft members of his bodie. Let vs be followers of God as deare children, and walke in loue,euen as Chrift hath loued vs, who when he was reuiled, reuiled not againe.
Thou wilt fay perhaps, How can I do this, which the Lord f Serm, 170. de could do? But marke ( faith r Auftme) who did it, euen thy Sa- tmf% uiour as he was man; and remember where he performed it, e-
ucn vpon the crofTe,in midft of all his torments and reproches,, where he (hewed himfelfe like a citie on an hill for al to behold as an example of humilitie, in blclfing their blafphemers. He could haue prayed for them in filence,y^/# non haberes exem- plumy but thou then fhouldft not haue had an example. Neucr- thclcrTeifthoucanftnotlearneof thy Lord who was humble and meekest imitate Stephen thy fellow-fcruant, who faith
to
Brotherly Rcconciltmwt. 67
thee in Patties words: Be ye followers cfme^lam of Qhriff. whom when thefhf-necked Icwes * Itoned trtplut UpuUttone, f * with a triple (toning: n nh It onic* hearts rebtc.h burft for tngen T Vcr(-54- withftonie mouthes^huh ' ' gnajhedtt htm wi h :hcirteeth:2nd y ^. wiihljIo?ue hands which rained fhowersofftonesvpon him, as L **• uiufltm fpcaketh; yet he * prayed tor them, Lord lay not this fin to thetr charge. Say, fee how he prayed far thefe his reui faith k Aufttne.YlhccL he prayed forhankiic he * flood on his> Strm.fufr^ fect,becau!c the iuli w hen he praveth for himiclf is eafi'y heard: "'Aa but when he prayed for his enemies, h j kneeled downe,tofhew caaparcdwitli that he prayed with all earndmefle and intention offpirit: yea, 6v' whereas tor himfelfchedid but call on God, faying: Lordlefiu receive my [qhIc. for them 'U?*zt he cryed out, and that with a loude voice,with all vehemencie and contention ofvoicc: Lord lay not this finnc to their charge, and when he had fpent the laft breath for them to his God, when he had thus fpoken , he flcpt. Whole name Stephana, as itlignihethacrownc, (ocoro- nam accepit fnojibt nomine import amy iaith Aufime , he hath got- ten that \i^3Li'Of<f,/o^(i the incorruptible crownc of gloric lu- <* 1 table to his name.
As failed the maifter and Pilot Chriftleius with his fcruant and full Martyr Stephen^o rowed the A pottles, mariners of this fluppe with a contraric wind , with a contraric breath, t . fir . ] JVe are remlcd> and n e bleffc, yve are lla/phemed and c (poken of ] and we vfe gentle words. And the mailtcrhath charged all paflcngcrs for hcauen, like 'Panics c mariners to keepe a ■ (traig'tcourfe though the winds becontrarie: Blejfttbcm that
yoit> ar.dpray for them th.tt remU \ouy and J Ay a.'i manner of /wr.r.'j.f. Pray for thv molt virulent rcu-lcr, to morrow ofablafphcmcr, he may become a blcfler, andthou f fot»a£i«
: notwb.it a duywiy brtn r forth. He that is now thine ene- my in {laundering, railing and reuihr.g thce,may to morrow be coiuiertcd to 'cpentancc, faith mdthv fellow Citi- , hmmU.
y.cninheauenly leruialcm, and pcrhtpfl greater therein then thv lclfe. Sm &m/greaccftfbe,fbt it was too little for
him to (lone him with hisownc hands alone, tmmmm man . .:W,faiththati ;athcr,hc Boned him with all their hands I z that
6$ Brotherly Reconcilement.
9i that threw (tones, in keeping their clothes that better they *j 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* Paul, of a pcrfecutor a preacher, of an impoftor a paltor, adoc9.orofafeducer, of a pirate a prelate , of a blnfphemer a blerfcr, of a theefe a fhepheard , and of awolfe a (heepe of * M<L Chiifts fold: therefore faith h that excellent Father: Non homo,
Jedpeccator te tnfecjuitur^ roaapro homine vt extinguat Dens pec- cat orem, cum enim mortutufueritpeccator, ttbt homo non aducrfa- bitur: not the man but the firmer doth purfue thee, pray for the man, that God may take away the finner; for when the finncr is \\* dead, the man fhall not impugne thee. Thy 'brother rageth,
impute it to his fickneiTe, ajcribe febri nonfratn, afcribe it to thefeuer,and not to thy brother, dabtfj7 prudenter infirmitati culpam,fratri venUm: arid thou malt wilcly lay the fault on his infirmitie, and giue pardon to thy brother, feeing it is enely the ^.Augufltrati. feaner oj chis Joule ,th*t thus hateth thee, iaith ka Father. Away i.ifiE^jt.nAn. t|ien ^ithyour^^^^^ai^ rebuke for rebuke. It was the / Tere«t. *A*i. wicked reiblution of that requiter in the \ Comedie, sAtt.sfttn.*. Si mthi per git qua non vult dicer e, ea qua non vult,<zudiet.
If he begin, I will declare his deedes which he doth, pracling
m 3, ioh.io. again{^ vs wjtn malitious words, as the m Apofile fpake ofDto-
trephes in a better requitall.lt is that refolute retaliation ofna-
n HornAUi. turall men, " 07rToiov fyhirneSa. %toi W/oi/xJ iTeucovfens, Thou
(halt heare againe fuch words as thou fpeakeihmen fo farre paft
« ibid. fhame,that as ts£ne<u told brawling0 Achilles, we may heare
themfcoldinthe earesof all, <£Ve yvvcuKcy, eucn like women
that fcold jc/i<rm> U iyyaj \*<rtii> as they go in the open ftreetc.
Thus are our hearts, not foft to brcake the force of reproch
which is obiecled, but hard and ftonie, to fend backe and re-
/ Tfafip' l*' found the cccho of rebuke : like p £pamwondas, w ho hearing
en pr*ce}t. ^//^^^ypbjaidthe Thebans with Oedtptu his parricide,
who killed his father, and the Grecians with the murder of 6>-
refles who flue his mother, rendred this rebuke for rebuke : Vos
q Macrob. vcro ipfos a nobis eietlos rectpiftx, Rut ye rcceiued them when we
"yoUter.fmhr, ^or tms &d exile them. Or like q Thocion, on whomc T>emades
^.i4<^.2. crying out, The Athenians will kill thee when they begin to be
mad.
Brotherly Reconcilement. 69
mad: But they will kill thee (replied Pbccicn) when they begin to be wife. Not much vnlike that great g-rd ot Cre.fliis the Ora- tor, whom when Domitim taunted with weeping for the death of a Lamprey which he fed in a pond : But thou (replied fi*fl fw) fhedlt not a tearc at the buriall of thy three w iucb . VV hich quipping and taunting fpeech, as it is buuhciome ofwit,fe is fuch iciting iultly cent tired by the holy Ghoftfor foolifh tal- kingj^^.fSeeingitJsthattritTf^As^cf,^.^^^ as it were a ftinking breath,which as Phifitions oblcrue,is a figne of in ward putrifaCtion: and when our throates are thus open fepu)cher% Tfalmc 5-o.to belch out fuch vnfauory breath.it is an argtment that like graues we are full of dead mens bones w'rthi n , and all filthinefle, and our inward parts are very wickedncfl'e.
LafMy to conclude this point, as we tr lift not renter rebuke for rebuke; fo neither blafpheinie for blajpheitrie, nor curie for curie, buE blcrTcthem that curie vs . 1 know indeed tD*kid*ii* fhedeuiHvnto his enemies, and prayed for their rume, rP[A!me 69. And when ^////flatterers likemifcreants combined their tongues to accufe him with one voice to the King y he didim- pr^cate and wifh euil to thofe foes,/y*uoo.Hc praye:h agamft their pcrfon,verf.c\7. S. Set thou an vngodlv man to be ruler o- ucr him, and let Satan (tand at his right hand: when fentence is giuen vpon him , let htm be condemned , and let his prayer be turned into hnne : let his dayes be tew, and let another take his office . He bent hi*? tongue like a bow , and fhot out his bitter words againft their family, Ver.o. 10. Let his children be father- lefle, and his wife a widow : let his children be vagabonds , and beg their bread, let their, feeke it alfooirrofdefolate places. He curlcth thcirextcmallgoods and riches. verf.i 1.1 2.1 :. Let the extortioner confumc all that he]jath,and let the (tranger ipoile his labour. Let there be no man to pitic him. nor to banc com- panion on his fathcrlcflc children. Let his poftcritieb? drlfroi- ed, and in the next generation let his name bccleane put out. Yea he curfeth their foule vnto death , rmd pravcth tor their damnation. Vcrf. 14.1 j. Let the wukednelk-oUm fathers be had in remembrance with tll€ Lord and ler not tin ("nine or his mother be done aw ny . Let them ilwty he before the Lord, that he may roote out the memorial of them from offthc earth.
1 3 Behold
rjo Brotherly Reconcilement,
Behold here indeed as many imprecations of Z)**/W againlthis enemies, as euer falltMAchus the virulent Poet (pent execrati- ons on his mortal toe esfpa/faniw t*nd as Utter curlings as Quid euerfpent on h:s enuiousfoe , whom in imitation of him he ti- tled/£/* : yea as that banner ended his imprecatory inue&iuc with this luminary execration,
H.nc ttbiyCjUA precibiM mslus mea denouctjra
Eueniant \aut his non lemora malu,
fo concluded here cDamd his with not vnlikc imprccation,verf.
20. Let it thus happen from the Lord vnto mine enemies, and
to thofc that fpeake againft my foule.Which pra£tife oiDauid,
though it may fcemc atfirft to giue allowance and warrant to
word sofbittcrnelTe^ in curling our blafphemers, yet if with a
lingle eye we more nearely looke into it, wc fhall find that this
imprecation was non optantis voto fedfyirim pr<zmdentu,z& Saint
SwwwT* l£Aufiine refolues it,not fo much from a defire and wifti of their
4». rume, as from the fpirit offorefeeing what would befall them.
As our Sauiour, when vpbraiding the vnthankfiill cities in the
1 i.otMatheyp, he anathematized the inhabitants of £or<az,m,
Bethfiida and fapernmm, Non mmleuolentia opt abut ifeddiuini-
tate cernebat , did not as men from malice wifh it, but as God
forefee it.
f rakmjttTf*. ^or -E>^'^(as a graue r- writer noteth) was not herein caried
^•*3 with a turbulent pafTion of choler to powre out his bile , fas
3> molt men wronged by their enemies intemperatly giue their
y> tongue the raines) but the fpirit of God did diclate thefe im-
3' precations to his Prophet, in veifedome to difcerne thefe repro-
» bates from curable ^fjeeuers, and in vprightnejfe to refpeCt
» Gods glory rather then his owae priuate reuenge in confufion
a or his cncmies,and in moderation to execrate his and Gods cne-
3> mies without turbulent pafllons of hatred, malice and maleuo-
»» lencc:which three,ifhke him we could obkxue/Probe etimimt-
J3 taremur,vjc might lawfully do as he did. But feeing our vnder-
1 i.Corimlvii landing is not lb mollified , that we haue rhat 'giftofdifcer-
ning fpirits, but the Lord oneiy knoweth who are his,and who
arc reprobates: nor our wils fo rectified, but that vnderz.eale
for Gods glory we reuege our own wrongsrnor our afre6ti5s fo
fober
Brotherly Reconcilement. 71
fober from difturbance, that we arc angry and fill not : "Nonefi T Mufi.txfUn. hoc cmuu vfurpandum Chrtfliano c* in exemplum trakendum, mTfaLiof. this praftifeoPDrfW is no pretence for our curiv gs , nor his example to be vfurped of any Chri(tian,as xBalat of Rome doth x v-mfcj «*• in hirinc his Baalams of Saint francs order daily to pronounce t'c* x"" J* "* this fpalmein execration agamlt thole whom they hate, and to kmem curie Ifrael. whom the Loid would hauc to be blcflcd . If any cun"
r r not <jm hue pfaU
for farther fatisfaction require a larger diicouric ofthclc imprc* m*-, cations, I refcrre him to 'JMartin i/^wxdifputationof prayer, 2*JJJJ2££ in his explanations on the fiftPfalme, and to Mcllenu hisLc- mtMaOv.prs' dure on the feuenthverfe of the ^.Plalme, where this at large Jf " is dilcourfed. I conclude tnis point with Adufculm in the place before cited. It is a cornmon preicrpt to all, which Chrift the King of heaucn hath commaunded, Math. ^.'Bleffethem that curfe you, and fray for them that perfecuteyou. His EmbaiTadors, the Apoftle of the Gentiles from rnsmaiftcrs mouth hath en- joy ncd \tfiom. 1 2. 1 q.Bleffe them that perfectite you, ulcflc (I fay) and curfe not. The Apoltleofthc Iewes, hath from h s Lordgi- uen this charge, 1 .7**/ .3.9. Render not rebuhnfar rebuke, but con- trartmfe blejj'e.By which iniun&ionof'both,al,both Iewes and Gentiles mud blefle for curfing,and pray for their reuilers: and what elfefhould they pray for them (iaith* Gregory), but that yUb.^iuUg^ of Saint Patt/, that God may giue them repentance to know ' the truth, and come to amendment oflifc,out of the fnare of the ^* ' ""'*** diucll, of whom they are taken at his plcafurc to do his will. And let both the offender confeflc, and the offended forgiue, and tcftific his reconcilement by words of friendfhip and louc to his enemy, though he continue yet in his vnrighteoufnefle ofrcuihng. So much be fpoken of this firit, namely, verbal re- concilementy Be reconlilcdm rrord.
But here(beloucd brethren J we muft not ftay , In atno re- conciliations, in the vtter court of reconcilement , where men like the' common people ftav without, and like thc^vul- 4i.kei.io. gir Iewes arc with one accord in this Salomons porch and •Adfcj.Mi portall of peace : but all being priclts by our ChrKHan profef- iion,to offer vp fpirit;:ail facrifices, tSPit, 2.?. we mult enter fanttajhc holy places of peace and amity by this beautiful gate
of
72 Brotherly Reconcilement.
of chc temple of our body, and offer to our brethren not onely
the calues of our lips, but the facriflce of our hands, to manifeft
c i.Sam.B-»7 our rcail reconcilement . For we haue a c loab that will fpeake peaceably to -ssfbncr , andyet vpon aduantage finite him for
diM.io 9>™- the bloud ofhis brother ayifahel: that will giue *Am*fit words forier then oile, Art thou in health my brother -/and yet with his preciousbalmes breake his head, yea (tab him deadly,and Hied out his bowels on the ground. Forthus hp louing/o^ipake
c i,Kingt z.j. friendly to his neighbours eAbner and Ama/a3tw'o captaines of the hoaft of Ifracl , but hauing warre in his heart, with the {[& of wickednefle he (mote while he fmiled,he killed while he kif- fcdy and (as cDauidt here told tiisfonnc Salomon) fbed the blood of batt ell in the time ef peace. And therefore if our loue and vnity will fpeake truly , we muft paffe from this atrium to the fanEla% from word toworkes, from the tongue of friendship to the deeds of agreement : and fecondly, be reconciled™ deeds to our brethren.
Second reeon- Our Sauiour(as before I (hewed) by fymmctry and propor-
olcmcntrcaiL £ionjnmy textinioyneth k,and with the auncient Fathers (our modcrne expofitors)by like conefpondence then colled it,and his charge hereof is plaine without deducement , and peremp-
i.Tcft. tory wiihoutinfinuation,verfe44.whereheexa6tethofall,not
onely the diltgite of the heart the treafurer of loue ,Loue your e- nemies\ nor only the benedtctte of the tongue , Ioues broker and interpreter,^/^ them that cur fey ou .-but alfo and chiefly the be- nefacite of the hand, which is loues factor and agent , <Do good te them that hate you.
In which triple iniunclion (me thinkes) our Sauior fets man like a clock,whofe primum mouens and matter w heele only muft not go right within, nor the bell alone found true aboue, but
/Math. 1 2.34. the hand alfo pointftraight without. For thusfout oftheabun- danee of the hart,both the mouth fpeaketh and hand worketb, Mat.i 5. ip. And therefore he who iscmsn W 7^7.2o.the kee- per of man as a clocke, he feeing all the motions ofhis heart to be out ofcourfe and onely eu'tll , avn Sjall day long, Genefig.^* for the motion and letting of the wheele within, he faith to the heart, Lous your enemies : for the (troke and founding
of
Brotherly ReconcikmtYit. 73
of the bell aboue,he faith to the tongue, Ttkjft them thdt curje yoH\ and chiefly for the pointing of the hand and index without he faith to the hand.Dog&odte them that hurt you. And although this bell as it did in Iv.ib, found right aboue, yet if the hand finite and point wrong without, it is not oncly an argument ddhomtnem s to him thdt lookes on the oHtr?Ard Appfarittfii as a s, i.S«u#.f. paflcnger on the Diail; but cucn ad Denm too,to him thntfeeth vet m am*nfeeth% but beholdcth the heart and h trycth the* Icr-,7«'* rcincs,that the clocke goes wrong within, that all the thoughts and turning wheeler of the heart, yea all the imaginations and palpitations, all themomentanie motions of this watch be out of courfe: who fith he will cenfure with etemali doomc, and iudgecuery mznfecundnm opera (at the phxzfc in Scripture (till runneth) according to his handi-workc,and will iudge the fpi- ntuail ' fig-tree, as he did that earthly fig-tree,/*/.*^ 1 1 .13 .n°t % Luk. 1 j.7. according to its leaues, but fruite which itbearcth: doubtleffc the hand and branch of the tree which bringcth iborth the fruit of peace, is moft required in brotherly reconcilement. And therefore as Godhimfelfc whobcholdeth the wheele within, and trieth the rcines, askcth of his enemies their heart, Give me thy heart , Prou. 2 $. 26.(0 man which lookes oncly on the out- ward appearance, and iudgeth ofthc dockc by the diall9asketh the hand ofhisencmic , as C/>wr^kand (Diomedes when they K n*ttn.U**4, would make fureamitic each to the other, y h^ r«A*faw a*- £t7ir,orthcy gaue right hands of fellowship to manifert their agreement: as we fay to our foe, Cjine me thy hand if thou trt/t be friends. As ifnature had taught man the realbn, that to reinte- grate amirie, the hands arc therefore mutually giuen, becaufc their decdes are not oncly the figncs b ;t factors of friendfhip, and mu(t therefore do good to them that hurt them.
His ambaffadour Saint Aw/rcquireth the like beneficence - Tcf. ofthc hand toward his enemies, 'i^ww.i 2.20. lfthir.e emmie huK'/yrfeedc him, if he thirft ftue him annie : vnder v\ h:ch two / tearms of breaded iv.tt er t (lay the'learned) he comprehendeth *> "' -** •- all kind of corpoiall maintenance, as in" Scripture the He- » braifinc doth vhul'y imply: as he piomilcd his friend in the 1 medic,' Atit co»f9Lmdo}.wt cenjlho, aut re tuttere , I will cither «,!,>«,,,
K fuftainc
74 Brotherly Rec&rtcikmcnt.
fultaine thee with comfort,or ayde thee with counfelljor main- tainc thee with my goods. And to our abiotic this mull we do abundantly to eur cnemie: for we muft coaceruatc and heape thefebenefitesvponhimascoaleson his head. And therefore Salomon who had this pra? cept at firft-hand from the Almighty, • As Gc.?.i9.& bids thee giue him cr^ bread, TV. 2 5.21. which vfuallyin°Scrt- 1 1.5+fc Vj.4*^ Pturc by an Hcbraifme importeth any or all kind of fultcnance, & 45.2 j. Hxod & being pants with the Latines of the G reek ^aMj^hich fignifi- Deutfs! j. and etn a^> implyeth there any thing necelTarie to his maintenance, ■>»y nioc : pia- as in the Lords prayer it doth comprehend, Matth.6. 1 1 . And Tcft°amcnt$. this beneficence as it muft be largeous and liberall ,fo rouft it be tenderly with loue toward our enemies: and therefore for/*^- ding the Apoftlevfeththc emphaticall word 4»ju/?«p > which / Am*, m (as p Erafmw well obferues) fignifieth eirhcr favourably tofeede K»««.i».io. with afoppe dipped in the difb% as Chrift did ludas at the fuppcr: or to carve for him, and cut his meatefmallat the table , as we do St&h The- for ^m w^om ^efauour at thefcafi\ yea fo tc feed him as to * put jaur. Grtc.Ung. meate into hx mouthy as nurces do to infant s^and keepers to their pa- muffwTw.' t%ents: or> as feme reed birds, -which cannot fwallow thegraine^cLt ni- . t& 4»^iV», faith r Arifiotle, if one feed them, and put it into
mtu*?.}. Ml' their mouth. And this is the bountift.il beneficence which we are commanded Jouingly to prohibke to our encmie if he hun- Bxampics. ger or jf ^e tn;rft: pra&ifed in fome refemblance by our father j. Abraham, -^r*^«»,whogaue iarring Lot the choice of his owne inheri- tance to buy peace thereby, Gen. t 3 . pradtifed by his children, who walked in the (leppes of their father ^Abraham : pra£tifed a,iaakob, by f Iacob, who fent prefents to his hofrile brother Efau who / Gcn.32.14,15 fought his lif c,cuen two hundreth (he goates, and twenty hee- goates, two hundred ewes, and twenty rammes , thirtie milch camels with their colts, fortiekine, and ten bullockes,twcntie (he-allies and ten foales,to fee if by thefe gifts of loue he might j. loCeph. heape coales offire on his head, as indeed he did, Gen.% 3 . pra- *u<(l.9i.vt etifed by good lofeph his fonne, who when of* enuie,becaufe he Gtu. Was his fathers darling and youngeft by birth, the fonne of %a^
chel3 eminent in vertue,and prefer; cd before them, his brethren profered his fale to the merchants ofMidiatt, and * they went \*n. 37.18. away and would not buy him^then they fold hira to the Ifmae-
litcs
Brotherly Reconcilement. 75
lites for twenty peeccs offiluer, Cen.y 7.28. and they to get by the bargaine caricd him w ith their other wares into Egypt^and to m ike their gaine ■ raifed the price, and fold him againe at fe- * Lj**& t*/i. cond hand at a higher rate to Pottpharkmg l7Jharaohs fteward, i»TT *"* vtrf.36.But though Iofepb% whom they fold to be a bond-flaue in Egypc,bccame afterward ' lord oucr all Pharaohs houfe,and ruler of all his fubitance, yea gouernor throughout all the lane/ l°s ilt of Egypt, GVh.^j. 8. and was now armed with power to re- ucnge: yet fee how he recompenceth them good for euill ; fee when his enemies did hunger how he fed them, and when they were thirftiegaue them dnnkc. For whereas they had * frnpt ^Gc«.j72!. him of his parti-coloured coate, in rccompcnceofthat'hcgauc - Qcn.4j gg, them all change of raiment, he gaue them a mcafure running o- ucr into their bofome.They fold him for twentypceecs ofmony and put him in their purfc, and in recompencc of that he would not fell thcra eorne, but gaue it them freely for nought , and put their money in their fackes , Gen. 42.2 j. he gaue them t good meafure prefTed downe and fhaken together . They caft him into a pit to feed him with bread &: water of affliction, Cje. 37. 24. and in lieu thereof he brought them into his ownc lod- ging, and feafted them fumptuoufly with delicate fare,and fent them difhes fi om his ownc princely meaflc.GV;*. 4 ? . 3 2, . 2 4. and with what meafure they had met to him, he would not mete to them againe. Holy D autdttodc the rteps of good Iofeph: for when Sdft/hzd bent his bow, and made rcadie the arrowes within his quiuer to ^oote at this vpright in heart ar.d fweet * Htt.11* finceroflfraell.yea when this fouler ■ hunted him like a par- . . tndgetothemountaincsjlo that his loulc was tame to askeror the wings of a Doue, that he might flie away and be at rcflj yet fec,w hen his mortal foe was dcliucred into his hand in the cauc where he coucrcd his feet, he would not lay bar. is en his enc- mic, nor fuftcr his bloud- thirftic follow crs to fill vpon I .im; but onely to giuc his notice what he could hauc (k I ihc
lap of his garment, and rendred 1 urn £ood for euill .as .VnWhiiru fcltcconft(Ied,T..9rfw. : 4.1 ff.Yt It againe when he found him aflccpe in the field, and tookc him napping, he fpared his lite which was in his hand, and to giuc him a fecond warning, took
K 2
*j6 Brotherly Reconcilement*
away his pot of water and his fpeare that was (ticked at 'his boliter, i« Sam. 26. and therefore might this Done fafely contcftatc his harmlelle mind and innocent hands to Cufhies accufation, that he fought Sauls life Jfalj. O Lord my Cjod, if Ihaue done this thwgy or if there be any mckedxeffe in mine hands: if I haue rewarded euill to him that had peace with me, ( yea, I haucdeliuered him that without caufe is mine enemie) then, then let mine encmiepcrfecute my foule and take me, yea let him treade my life downe vpen the earch, and lay mine honour
s m -0 11 *n l^e ^u^' ^°> no> vvnen ne ^oun<^ DUt one Egyptian roucr in the h*eld,he gaue4 him bread to eate when he was hungrie,and when he was thirftie he gaue his enemie drinke. 5 Chrifl. And as did Damdy fo did his fonne and Lord , Chrift Iefus
the fonne of righteoufnes , from whofe brightneiTe'thefe ft an es borrowed this light of grace: whofe words of truth as they were inftruftions to their minds/o were his workes and actions me- dicines and cures to the bodies of his deadly foes, healing their ficke, cleaning their leapers,refroring their lame to their legs, making their blind to fee, though they would not behold the light of the world, making their deafe to heare, though they (topped their eares at the wifedome of the world, making their dumbeto fpeake, though they blafphemed the God of the World.Yea when their finne was a bloudie h*nnc,a fcarlet finne, acrimfbnfinne, £fa.i. \ 8. of a double die, dyed in the thrced, hc'm^Qi feed of the wicked and corrupt children: and dyed in the webbe, being afinfull nation laden with iniquitie, and there- fore worthieof that double die. mortcmorieirs, of the fiift and fecond death : yet how did he fhed his mott precious blond to make their crimlonfinnes likcwooll, and their fcarlet finnes white as fnow?Yea when with the malice of hell, in greateft in- duftrie they went about the acl: of his condemnation, mod mercifully with greater diligence he went about the worke of their faluation: when they (hed his bloud to quench their ma- lice, he fwet water and bloud to wafh their foulcs. Thus the funne of righteoufnes fhined on the euill and the good/though it fofcencd the waxe and hardened the clay. Thus the raine of rightcoufneffe descended on the iuft and vniuft, though the
blcffed
Brotherly Reconcilement. 77
bleffed earth brought forth herbes meete for the dreflcr , and the reprobate ground,bricrs and thorncs, whole end was to be burned.
Yea God the Father,though he be debter to none, doth be- 6 Ooi, nefitchisfoestotcftifithislouc . The Father of lights nud^tb hu Sunneto artfe on the emit end the oood; and the tbuntaine or grace fendeth mine oh thevijl andvmuft, '^J\Luh.^ .45. A bid- ring indeed not mu^h efteemed, nor iuftiy weighed as it ought, euen of the godly themfelues, as c one notcth , yet in ic ielre or c & great eftimatc and value, feeing by thcie two, Sunue and r*w*} all things (as f he noteth) are begotten and bred, and they be "**i wjli. the parents ofearthlybleflings.t-or feeing the whole condition ofmanslifedepcndethon thefetwo, Cnrilt did fitly mftance in them,faith g tsfbu/enfis , becaule the former being the caule g fefaqrJpMi of ficcitie and hcatc , the latter of moihHire and frigiditie, :" (which fetlft qualities, as our hmaifter in the fchoole of nature h*« teachcth, the food and nourishment of all Jiuing creatures) they ****+h comprize omntA tona r.oftra^ oux earthly bkffmgs asthecaufes oftheircfFeds:&by a Synecdoche coprched innumerable other benefves, faith Qihun , cuen thofe vt hich <JMufcul*s on thelc words recountcth; thathegiues life totl-.ceuill astothegood; that he befloweih neccflarics for life on the euii as on the good; that he hath giucn the earth to be inhabited ofcuill 3s ofgood: forthe'eanh hathhegiuen to the children of men, and k made all mankind to dwell on the face of the earth, his fire warmcth v ' the bad as the good* his bread doth feede, 3nd his wir.c drinkc both alike, his rayment doth clothe, and his cattel fcruc both a- like. Yea the wicked his enemies receiuethefc bkffmgs from his hand and aim c chuV
drendocniov .as both /<?AanJ ' DmttA \\ ith admiration com- ^i"hji<.^,4 plained, he gflleth<jr*Vj ra'r-nt, del. ijr~ <r. aJlthiogStO all kind 7r. 7n'*4 ofperibos, Heutl .r'/wr;;tcmporally,ashc faueth "••"I'lmfio.
both man and bcalt,7'<'.'.'/.;n\ (\ though fpcciallv and eternally of them that bclceue "cf his bo* is people. He ma- /^^1^atcx^Jl,,,
keth his Sunnc to rife on the euii! , md hil rtiflC :o fall on the vniult, though fpcciallv on the good he maket'n rUS*«J«m#of f M*i4a. rtjFbteeuJnejJe to (bine , and fendcth downe the r rdine ofnabre- 1 loci 1 ;j.
K 3
78 Brotherly Reconcilement. ,
oufnejfe vpon the iult , eucn the firft and the latter rainc , as the Prophet fpeaketh, the firft va\nc oi'precedent , and the lattter (f>t ue.$.j. rainc okfiibfequent grace,as f Hugo moralizeth thofe words, the firft nine of pre/em grace, and the latter raine of future glorie, Rom.6.Z2,Thefruite in holineffetand the end euerlafting life. Thus common bleflings and good turnes, God* himfelfe oeftoweth on his ennmies,euill men and vniuft/o teftifie his loue, and re- concile them to their Creator. Howbeit if any mifcreant of them all, (hall open his mouth againft hcauen , and barking at the Sunne, pleadeagainft his bountifull benefactor, that the Sunne and raine are not his fpeciall fauours to them , but indif- ferent and generall donatiues due by "the law of nature and ne- cefTitie, let him know from the mouth of wifedome,thatthefe **yr7. are not natures donation, but Gods donatiues; they are* hU
t Lsif.iMfer. sURnc and his raine,faith our Sauiour,as *Aufttne well obferues: c*™™™ ' and this poffefTiue^fhcweth that not nature, but the God of nacL're,is the owner and poiTefTor of them,as Mufculw wel no- tetb .Neither are they the blemngs of fate and necefiitie,falling on his enemies by hisleaue and permilTion(as Era/mm mii- renu; ed that word Exoriri fmit) hegiuethleaueandfurfereth the Sunne to rife on the euill and vniuft (though in his notes on this place,bettcrobferuing the force of the word,he maketh God notonely apcrmiiTitejbutan efficient caufe of them both) for Chrift faith not, his Father fufrereth the Sunne to rife , and vVe^Chtrmit. raine to defcend,but dr&riMH and fy i^«,which being(asYfome 'tcli[aMhitfii obferue) in the forme of the conjugation of Htphil with the Hebrewes, it intendeth the words as thcSyriacke and our Englifti tranflator well rendrcd them, He maketh his Sunne to anfc on the cix\\\y2ndfendeth raine on the vniuft. Though thefe naturall effc6ts then offun-fhine and raining, in thcmfelues be xGcn.1.7.18. necefTary , and determinate from the "day of their creation, wherein hzgjiuetjiemalay* which [hall not he broken J \(al.\A$. 6 ;. yet in God their author,their Lord and dkector,are they wholy y&$uMa!? *rec anc* fpontaneous,faithM^/<f»/r/, and waite on his word Ai4/.s. to execute his will, as thePfalmift fpeakcth . And though the
wicked impute them to necefliticnaturc and deftinie,and exte- nuating his bountie and loue, vpbraide him withvnkindnefle,
like
Brotherly Reconcilement. 79
like them in the firft of ' MaUchy ^herein haft then louedvj; yet are they in truth his greater fauours toward the cuil and vniuir, then tothegodiy andiuftrnen, becaufe by their enmitic and rebellion they are farther from deferuing them , as noteth tA- btilenfis.
Foolifrincflc then was the wifeddme of that wife and difpu- teroftheworld,\vhoconfeiTcd ihzz'mdtcd}Sce/eratu fol ortt.vr. J S"**.M.4-* Cr Dew qujecUm m vniuerjum humano genert dedit, a cjhwiu ex- :8. clud{tHT Htmo,x\\2\. the Sunne arifcth on the cuill and vniuft,and „ God hath communicated fomcthings to mankind indifferently „ and in generall,from which none are excluded : but the wicked „ (faith hcj being mixt with the godly.of neccflitie rcceiue them, „ JQmaex corpore F.natilos nonfotuerunt > becaufe they could not „ milTe the vngodly, nor fingle out the godly to beftow thcfclues ., on them alone : and therefore God being forced by necellitic „ of this mixture, thought it better to let them fall on the wicked „ for the godlies fake,then to depriue the godly of thefe bletfings „ for the wicked and vngodly.No,thou errdt( S>/7<r*)notkno\N- „ ing the Scriptures, nor the power of God. Thcfc two parent- bleiTings fall no: on the cuill by any fuch neceffuic of commix- ture with the godly, as thou fuppofeft. The Almightic can withhold his Snnne from the wicked, and fend a black darknes for three dayes in al! the land of Egypt, that no man law ano- ther,neithcr rofc vp from his place in three daies,whcn the rhil- dren of Ifracl had light where they d wck. Fxod. 1 0.2 2 .A nd he can withhold his rainc fro the euil & vniult for three yearcs and fixemoneths at£/j.tsintrearic,& fend itagainc at his Prophets req'iclt,/^w.^.i7. ashimfclfc au<--.i heth bvthe mouth cf his Prophet, / haue mthholden the ratnefromyou , and haue canted it to rawc vpon one cute, and haue not can fed it to r.ur.c Vfon another citie.onepcccervas rained v?on , and t he peec e jrhernpov k rained not wit here d^^fmos 4.-. We fee then God himtclfe. though debtcr tonoman,yct bcncficiall and bounteous dayly to his enemies, ro (licw rhem his fauour and fnendfl ip. Thus the (tarres and Saints of God haue caufcJ their fur and fauour to fliinc on their foes; thus the Sunne of righteoufnefle himfclfe fhined on the wicked, and thus the Father ot lights makcth his funne
to
the doctrine.
8 o Brotherly Reconcilement.
to arifc on the euill , vvhofe fteppes thou (houldft follow , to feede thine enemy if he hunger, and to eiue him drinke if he third. Thc^reafon of The reafon of which do£trine,Saint P^/from Salomon fub- iie6teth, For info doing thottfljalt he-aye coles of fire vpon his head, '^w. 12.20. not for his greater iudgement, as mod imagine, a Tom.iM.i. iaith "Saint Ierome, but tor his amendment and repentance: ■gafe tjiat ^ejng ouercome at length with thy good turncs,and infla- " med with thehcate of thy lone jlnimictn effe definat ,hctezuc off bSer.i6S.de " wrath,and let go difpleafurc. Some indeed are wont (faithb^#- Tsmt* fine) to take this precept to fatisfie their fury and fatiate their
V reucnge^reibluing with themfelues.Behold I feed mine enemy !? vt ardeat in sternum, that I may heapc coales of heli fire on his P headjbut we mult not follow the killing letter,but the lpiric that f? giueth life : for thou (halt thus heape coales of fire on his head, $ that when thou often from thine heart doeft good to thine ene- >' mie,though he be wickedjCrue^barbarousand bloody ,yctice- 99 ing thy continuall beneficcnce,he will be at length afhamed of 55 his malice, andbecomming fory for his mifdoings repent of Th bzuin" bi£;wronging thee . Some 'interpreters indeed, both auncient jiyr. Be\& andmoderne, vndcrftand it of coales of iudgement and ven- dOn^Tw' gcance • a Others interprete it of coales of loue, to inflame his tyra.HuT.u4n« frozen 2fTe&ion and charitie waxen cold. And it cannot be nu&vlfctu'm meant of coales of vengeance and hell fire, faith Thomas , be- -jtom.i z.io. caufe that intent of feeding him is contrary to charitie, where- unto the A poftle in this whole chapter exhorteth . Howbeit though the former probably collect from the phrafe of heaping en his head , an increafe of his iudgement, and the latter fort from coales of fire, gather it to be meant of inflaming his loue; c Tcrom.Caluin. yet with the mod and not worfteexpoundcrs may I admit both FcTolt^My' «pofitions.With the heat of thy loue,either thou (halt try him /;«*. viLjmm as filuer is tried in the fire of what fort he is,if he be gold and (il- ia pnw.25.1a. ucrj0r cuer na£j jn njs election theLords image and fupcrfcrip- tion vpon htm , and was then coined in that mint for a currant Chriftian, thy fiery coales ofloue (hall burne out his droiTe till it be pure from ruft and rancor, and take away all his tinne. Or if he be zvejj 'el of earth ,and reprobate finer 7 wood, hay or
flubble,
Brotherly Reconcilement. Si
ftubble, fuell for hell fire, and mettefoT burning Topheth, thou fhaltthen heapethofecoalcsofhellhrconhis head that rcuer dial be quenched. AiTurcdly thy feeding him (hal not be in vain, but either (halt thou heapcon his head thofc fiery ceales of hue *rul flame of God to inftamehis affection, CW. 8. 6. or thole fiery coales of Gods wrath, Pfalme 1 40. 1 o. which will burne vp the vngodly.
Which may leflon vs (bcloued brethren) to (hew our foes the deeds of amitic, ifwc will conquer their malice, and recon- cile them vntovs by feeding if they hunger, and giuing them drinkeifthey thirft.By performance whereof' we (hall (hew our fclues to be like our heauenly Father, who maketh his funne to l0ur f*thc* arifc on the euill,and fendcih his raine on the vniufh Do good toyourcncmies,faithChri(t;and he fubnccleth his ftrongeft motiue thereto, That ye may be the children of your heauenly Fa- ther,Afatb.<. 4?. Peace-makers KkMwnt (hall be called the children of God,ver.o.but by doing good toyour foca^rfoti , ye may be made the children of tins father, and heires of his kingdome; for all Gods fonnes arc' heires and cohcires with /Rom«'-'7- C\\x\\\*Yemaj be. Hearing of this precept indeede isancare- mark ofGhrifls fheepc,as witneiTeth the chiefc Ihcpheard, Iokn %.He that u ofGodyhe*reti; Gcds word, ex he of an vncircumcilcd care that wants it, is one ofthe diucls goates, and hcareth ii net betanfehe isnotofGod.Szwt hisfheepe muft nothauc this eare- marke alone, but an hand-markc too, Matl?% ^.24. Limes 1 . 22. and therefore irrtra bjtku ( faith he) (hall all men know that • ^<frf^mylhctpe,/o/;^ 13. not io much Uvcty mat*, tt 10 word and vvillycloue one another,vcrf.24. iSwmy d*wf '<yvny*fye haue lone in jour hearts ere cowards another, whereby vcfhail be made/j.v thtfdre*. For wherein (hall itbeknowne and 1 ccrned(iaiih -£/.-. yfiftot**)%lm we i reGcxk children , vnlefli we belike our heauenly Father . Naturail children rcfemblc their parcntSjjiid arc of.en like their earthly father in face or in fpeeeh,in fom« feature and frame ot the body,bnt our heauenly Father like u I'.-.ac trie th his (bnne,n b it by his 1 ,-
my tonne, and
ore \$itthm in lunettes of his band **do
L (as
82 Brotherly Reconcilement.
iTom.it. fir. 7 . as^(?r»Wcalsthcm)mu(t we refcmblerfm: his 'right hand latttudo, qua tribuit affluent ert w h l c h is fbreei eu t ah day lorn zwto a rebellious people ,to giue largetTc to bis encn i\cSyB/at.6 5.2. and his lefc hand firtttudo^ua defindit pot enter 7w hk h isfireubcd out all day long to protect a gainefaying people, \otn \o.i\. and they that will mew they are his chtldrenym\A\ kiflc thni^and he like him in both theie hands,faith Bernard, but chiefly hi hand latitudo of bounty .which hand »&*» &> openethjhe fucib al thirgs lining with bis plen teou'hejfe, 7^/. 1 45.1 6\ For a j his loiiC to his foes confiiiethin donando & condonando,\n giuing & forgiuing, Tfal.io^.&i. (o his childrens loue rnuft both beare and for- beare.giue andfbrgiue.be bountifuil and patient, 1. ^<7?V»/ A.i 3 • And as the Italions fay of Dutch- mens ccxteritie in cunning hand- crafts, thst their wits dwell m their fingers ends: lb bkilfull Chriltians that will worke out their faiuacion, mult not only hauc that verbally but alio reall charine,/^.:- .16. not to dwell in the tongues end. but in their fingei ends; and loue not wword and tongue only , hut iy ifyajn woik and indeed, !.A?/;« 3.1 8.and by this (hall they be made the children cf their he auenly father, who acknowledged; none for his fonnes here on earth, faith Saint ssfttftine, who haue not this affection of their Father in VVUn nathiH beauen.Foras the^Eagleoppcfipgthe eyes of her ambigeous Ub.imxMp 1 bird to the beames ofthe Sunne , trieth him to be genuine , if S40. l2tH without twinckling and conniuence he can behold that fplen- dant luftcr, £t films agnofcttttr , and fhe acknowlcdgeth him to \TrtSt.\6in • bcherbroode, faith xAuftwe\ but ifwi'hout watery eyes he can -EuaHg.joM. not g?zc vpon that light, /Julie mm tudicaturjnc is then coun- ted (purious and adukeraieieuen fo this our heauenly Father,as with the Eagfeibe/lirretb vp his ne+.ft, fluttereth ouer his birdesy ar.dbeareth th:mon his wmgs ofmercie/ZW. 3 2. folike the Ea- gle alfo he fctteth heie the eyes of his chldren (who mutt be w Mach 24. tried" Eagles a!fo)on the Sunne of righteoufnefTe,and on him- fclfe the father of fights.He faith to his childre as did Gedeon to » ludg 7.17. his followers., n Looke on me, and do asyefee me do. Do good to your fots, as ye fee me do to mine enemies, that ye may be like ,. hm your father,and prooue your felues not to be baftards hut fons. u.j.cap.i.' And indeed if as thofe Indian °Philofophers could g; zc on the
funne
Brotherly Rccwcllcmettt. 8 ;
Simne with ftcdfalt eyes, we could w ich Eagle p Iohn not oncly f irohl«"- vtderebut rpecl*re, (iand I< oking on this bright glore, and do as himlehedidjvrc mould t^- like our hcauenly Fathcr,and chil- dren ofthe moll highdt.Oiherwife if without watericeyeswe cannot behold him to do as he did, then are vre baftards and not Jonr.erSQi i# t«t«, by this arc Gods children knovvr.e , and the children of the dwell, I .Ioh.^.xo. Noble mens Ions (faith1* fhrj- * &—H fo/hme )■ are not fo well known by their chaine of gold,as G< chddien by this golden chaine ofcharuie.
Letallfignc thcmfelues with the figneof the croflc, faith 'tAufiine, let them anhver Amen at thy giuingof thankes , let r Tr*g.$ m all ling Alleluia, let all be baptifed, let all go to church and kr'itlj*n* heareScrmons,yea let them build Cathcdrallchurhes; yet for" all this the children of God are not difcerned from the children " otthediucll nififoU chant at et but onely by this reall charitic." They which hauc it are borne of God, they which hauc it not'' arenotborneofGod,/l/^«^w#W/ri»w, magna difnttto, fo" great adiftindionitmaketn betwecne the children ofGod and the children ofthe diuell. This maike (faith f he? the wicked CJ?!mm'*i cannot participate with vs, they may be partakers of our bap- isd*Tr$*tt. tifme.they may communicate with vs at the fuppcr ofthe Lord, C*P lS- ibey may ioync with vs in prayer, thev mav be mixt w ith vs in " the Church: but this foe-feeding charitic they cannot partici- 3> pate with vs. For in this faith Chrifx (/*/;. i }.)nnd m tht.^alcne , ^Uf. - (hall all menknow that ye arc my difciples, if ye hauc this louc <lt- one towards another. As if he had faid(itisS. u Au<u>-c< para- u r^UtM phrafe) Oihcrmy gifts haucother with youwhich are not my E««j| children, notoncly nature, life, fenfc and reafon , but alio the gift of tongues, myftcrics prophefic, knowledge , miraculous faith, and filch like: but becaufc they hauc not this lone, they fliail profuc them nothing. And indeed dcate Chriftian) though thou fpeakc with the tongue of men and Angels , nay, I tic* o^thou hauc the voice ofGod irdnot of mm. if thou had Prophetic with VW, if thou know all feet if thou had all knowledge with Scribesand PI :hou
had perfcel faith with thole diud-dnu' I bew^
ifthcugaucthy bodic to be burned with ^#**,thefeifr« and
L 2
84 Brotherly Reconcilement.
ands (hall profite thee nothing if thou ha[t not this loue.No,no, thy bloudiemind oWerodOmW make thy tongue of Angels but founding bra(Te,and like a tinkling cymball, it fhall not profite thee.- thy perfecuting mind of *W/ fhall turne thy fpirit of pro- phefie into an euiil ipirit of frenzie, it Hi all not profite thcerthy trechcrous mind of/Wtf* (hall make thy knowledge of 2!! fc- crets like Vr'uu betters which fecretly he caried againft him- felfe, it (hall not profite thee: thy enuious mind of Scribes and Pharifies,fhall make thy all knowledge a rod to beate thee w ith many moeftripes, it (hall not profite thee: thy iniquitie-wor- kmg ofthofe miracle-mongers fnall but carta diuell out of o- thers into thy felfe, it fhall not profite thee: and thy fcifmatical fpirit tAAripu (hali make the burning of thy body but the kin- dling of that fire which neuerfhall be quenched, it fhall not profite thee. Without this thou art not a fonne of Seth but of Caine > not of Abraham but. of Ahadon , not of grace but of wrath, not of pitie but perdition,not of Gods church but of the x MAi.i.M. fvnagogueofSathan, not of the x king though outwardly of vidcBe^MKot. thekingdome,not a fonne of God butofSathan.'/oWw this and in this alone fhall all men knov?y that thou art his dtfiiple 3 if thou haft this loue to thine enemie. But if thou be his child, be like thy father, who feeing he maketh not the funne, but hufur.veto rife on thee,and his raine to defcend on thee,it may teach thee y UhA.di*er. (fajth 7 Saint Attpine) how bountifull to thy foes thou (houldft tap.^'. be of his basket, whereof thou art but almner,and an eleemoii-
narb thy felfe. And feeing he maketh the one to arife on both good and euill, and the other to defcend on the iuft and vniuft, fal^doftai! « may JeiTon thee (faith that * Father) to communicate thine 46. almes, thy beneficence, thy good turnes, thy charitie , and all
thy good to all both good and bad , friends and foes . Then which nothing will more make vs like our heaucnly Father,and therefore whereas Chriftdoth in many places warne vs ofmany " * T«m.< strm tnmg5» vet in no P*ace (^h * Chryfoflome) he inferreth,wc fhal wtusjrogcit. bciikeourheauenly Father, but where he fpcakes of doing V-SSk hem. gooc* to our enem»es- And he puts vs in mind of our * heauenty xQ>t»s\Lt,6% Father by this, to fhame vs, if being borne of God and fo roy- ally defcended, we degenerate from our Fathers nature , from
the
Brotherly Reconcilement. 8 5
the god/y ntture* whereof we are pay takers, into brutifh cruckic: c 2p«»-4- and by that to confound vs,if being called to an hcaucnly con- M uerfation, we become vile with earthly affections. Wherefore iy feeing this foe-feeding louc and rcall reconcilement maketh vs children moft like our heaucnly Father, let vs heare his voice, who faith to his children as* P^»/tohis Corinthians , I write d l-Co: + nor thefe things to fhame you;but as my beloued children I ad- monim you .-for though ye haue ten thoufand initructors in Chrilf ,y ee haue ye not many fuhers;and though ye call men on earth your fathers, yet none but I amyourheauenly Father: for in Chrift Iefusmy fonne I haue begotten you through the Gof- pell: Wherefore I fray you be ye followers of me , ' be ye followers - ofGod as deare chiidren,and walke m this louc.
As Chrift h*th Uued w.For if we cannot like Henoch^ walke ,. ourcUcr with God, nor treacle in the (teppes of our hcaucnly Father, brot[>e" «• (for who can take luch aiteppeorloucas didGod, from hea- uen his throne to earth his foocitoolc?') yet as that boy Afcamus followed his father, nonpaffibus^uis^ let vs follow him though with vnequall paces: let vs walke with Chrilt our elder brother, who in this path went before vs, and left vs an example that we Jhould follow hit fteppes, i.TV/. 2. 21. For as the oyle of loue (wherewith he vvasannointed abouc his fellowes) defcended from this our head to all his members, and went downeto his enemies, as to the skirts of his clothing ; fo in the fauour of that good oyntment fhouM we runne euen with the oy !c ofgladncs to our Foes- and therefore fhapcth Paul our wedding garment of loue according to his white robe ofmercie, Col. 3.1 2. Now therefore (faith he ) as the clccl of God, holy and beloued , put on the bowels ofmercie, kindnefTc, modeftic, mecknefle and long-fufTcring. forbearing one another, and forgiuing onea- nother,// 'cut , eucna* Chrift for^tuc you. As the elcll of Cod: that is, ifyc haue any intcrnall feale to your foulci ofyour election: Wy,ifany cxtcrnalllignc of fanJtitication to make it lure to your fclucs: beloued^ any experience ofthe loue of God to his Mttt$tpm*», not for a forenoon like your cloakc which in heat ftraight gocsorTagainc rnor fortnhoUTC, like your hat which goes off at cuery wrong that mcetes you in the way .but ir/ u'<««
L ] #eA
8 6 Brotherly Reconcilement.
fTt *$*> putonfneucrtoputoffagaine,the bowels ofmercie to-
vMor. in C«l-i> ward the vnmercifull, kindneffe toward the vnkind, mode/lie to- lz- ward the immodeft: meeknefje coward the cruell: and long-fnffe-
ring toward the halti-minded man.After whofe example? ficut, euen m fhrifi forgaue and loued you his enemies: as himfelfe gauethem this new commandementjoh.i 3. that we loue another, ficut , euen as he loued vs, that we loue one another. A new l TetMstnnou commaundement s becaufe by htm renewed from that Pharifai- 1T Mat! 543. cau* tradition, h Thou (halt hate thine enemie. New, becaufe of- tener and more excellently commaunded in the new then old Teftament: new, becaufe otherwife in the new then the old commanded; in that with & ficut tetpfum, loue thy neighbour as thy felfe; in this with * ficut ego dilextvos, as I haue loued you, that ye loue one another. New, becaufe now confirmed with greater examples of God the Father and Chrifthisfonne : new, . becaufe though iudiciall and ceremoniall, yet this euangelicall loue remaineth for euer : and new becaufe though to day dif- charged, to morrow itmuft be renewed, to loue one another, ficut, euen as he loued vs. And what was the meafure(deare Chri- ftian)of thztficut .?His Apoftle meteth it out by foure adiundts of our bafeneiTe and demerit: fflrift when we were yet of no fir ength died for the vngodly, %om. 5.6. Chrifi the onely Sonne of God, died 'the moftfhamefull death of the ctofa^forvs when we were yet ofnofirength by nature.yeay/w^rj by profem*on,yca vngodly by defection, nay enemies by rebellion. We had neither firength to ilznd in iudgement,nor nghteoufneffe to fatisfle the law, nor godltnejfe to moue mercie,nor friend/hip to procure par- don: and yet (faith the Apo(tle) yet notwithftanding, or rather withftanding all thele,Chrift when we were yet all thefe died ii.Psr.j.iS. forvs.ChrtfifujferedfaitW "Peter) the-dcath moft ignominious: forfinnesy the caufe mod odious: the iufifor the vniufi , the per- fons molt vnequall: that he might bring vs to Cjod , the end meft glorious. This ficut of his loue, hirofelfmeafureth out with zfic dtlextt, Ioh. 3. 16. as if he hadbeney&% of loue, zs the fpoufe $ Cant.*.y. ^fpea^fthjand that ficknesofloue with thofe foure dimensions, breadth, length, heighth, and depth of his loue, fphefo. 18. him- felfe meteth. The onely Sonne of Cod, there is the height , was
fent
Brotherly Reconcilement. 87
Cent dome ,there is the depth;/*/* the *W^,there is the breadth: that it miahl haue eue< iajiwghfe without cnd,thcrc is the length of his louc . Saint ' Hemard meafureth the quantise of his ]£ri ^^iu. loue with the fame dimensions : what was the caule (fayth that Father) Vt mAiejhs tantn^ there is the height 2 De tarn lonjinquo, there is the length : ^Dejcenderet , there is the depth : In mundtimjocunt tarn mdionum ,this is the breadth of his loue: ^uiamifertcordia mAana , quta mtferatto mufti y cjut* chantM copwfa, becaufehis mcrcie reached vnto the clouds, becaufe his mercie was for euer without end ; becaufe it reached to the deepe below; becaufe his mercie was oucr al his workes, asthePfalmirtfpeaketh:itwasay?<r dilextt , aloue-ficke afTc- £rion,ftrong as deatb,that he fhould loue vs, Tantiu & tanthm, tanttllos & t*k*i he io great, vs lb little, fuch enemies and with fuch loue/aith^ifrraW, alluding to thofefourcdimenfions of m ' *' *"* Saint Tan/, O that I had the tongue of men and Angels to de- ciphcr his loue to thee his cnemie,that this "foueof^'hnjlmt^ht * >-C«r.j 14. conftrawe to do good to thy foes/ O remember, we in the loines of our father eW^w,likc Grangers from God, werego- ingdownc from Icruialcm to Iericho , from heauen to hell, and fel among thceues who robbed vs of our raiment and robe of r.ghteoufncfTc .' O remember how they wounded vs,lb fore, that from the top of the head to the fole of the footc there was no w hole part in our bodies and foules, but wounds and fwcl- lings,and lores full of all corruption, lcauingvs not htlfe (like that traueller) but quite dead m treffi*([es ayidfrnncs, J:pbef.i.i. and forget not (dearc Chriflian) how then this good ■ Samari- • Lukc l0 3 *• 1 tane,as he iourncyed and came from the boiome ot his father, I cured vs, when both Prctt and Leuitc like lobr friends, Phifiti- onsofnovalue,paiTed by vs t no eye pitied vs to do any thing vnto vs,or ro hauc companion vpon v«>,nny no crcaruie In hea- uen or earth /no man could dehuer his bi other oriDtl : fAj- ment vnto God tor him,for it cofr morc:^ !es, fo thatthey nv.ght let that alone for euer. ! SunM ofri^hteoufnciTc being in the 'forme and ' »od,wcnt 1 *■** backc ten degrees in our nature,as the SuniK did in the diall of v#74*,and tookc on him the forme of a fcruaiu,that in the rac^
of
8 3 Brotherly Reconcilement.
of ourflcfti he might Codrw-hke taft death for his people. He
v E«k.i*. l^en came vnCo vs> wnei1 hke rIfracl we lay tumbling in our blood and bloodie finncs ; bound vp our wounds, and faid, Te fhallliue; powred in not oile and wine, but [we Ate and blood into
/i. Peter 2. a*, our fores; fetvs on his ownebeaft, nay' carted our finnes on his ow4c body on the tree, made prouifion for vs. and tookc out not
1 1 Pcci.iS \9 two Pencc9 ^uer anc* g°^> or ' corruptible things, but his pre- cious blood, that great price of our redemption, i . Cortntb.6. faying for man his enemie to his offended father,like that good Samaritane, tothehoft for the (hanger, Wbatfoeuerhehath
vPhiicm.17.18 fyentyl 'will recommence it: or as v7Jd#/gaue his word to Philemon for his vagabond feruant ^Father if thou count our things common, receiue him as myfelfe : if he bath hurt thee, or oweth thee ought, that put on mine accounts: llefus haue written it in blood with mine ewne hand, 1 will recompence it : and therefore might truly fay
it pfalmc 69. with *Dauid,Thc rebukes of them that rebuked thee arc fallen vponmc; I payed them the things that I neuertooke. This he performed forvs finners,and faid indeed for his enemies as i\tf- fiu for his friend, Whom feeke ye? Coram quern quaritis,adfum, I am he whom ye feeke to be crucified : ts4dfum qui feci, in me
jr Efai.jj. conuertite ferrum O Rutult: I make my fclfe fin for them/wound me for their tranfgrefiions , breake me for their iniquities , and lay the chaitifement of their peace on me, that by my (tripes
^Efri.50. they may be healed . Here for them z7 giue my back* to tbefmi- ters,my cheeses to the nippers, and wil not hide my hec fiomjbame and {pitting. When finfull man,that like a wandringfheepe was caught in the briars ,and with the Ramme might haue truly bin facrificed for this, Ifaac might truly haue replied, tJWeafraptA omnis nihil ifre nee fecit necfotuit , he did no finne , neither was there guile found in his mouth. jQuid meruiffet ovist Thisfheepe andlambe ofGodjvbat hath be done? Let thine band (I pray thee) be againfl me andmy fatbers boufe . Thus the partition wall of ordinances bctwecne lew and Gentile was broken downe by him who made of two people one mzr\,£phef.i.li\\us the par-
« Efai.j#, tition wall of our % finnes, which fepar at ed 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.
Brotherly Reconcilement. 89
ucarc. Thus our b Iofua made finnc or in-bred Cananite, which y j0f J? l} 'dwcllcth in our mortal! bod c, and cannot quite be caft out, ' Hom.7.ii.a« 'tributary vnto vs, that wcmayraignecuerir, and bring it into fiibie$ion. This is the manifold loue of CLnft to vs hisene- mics,hisreallloue, hislouc indeed with a witnefle, and :o wit- neffeitthemoreftilcth he vs ^ich al names otic Lie, asferuanrs, John 15.1 5. if that be tooIit!e,his/>#>W/; if that be not enough, his ' kinfmen: \t\hu. be too little, his * brethren: ifthatbenot e- ,Markc. jr . nough,his *fifters. if that be too farre or?, his ^children : if mat be ,-' Math. a5. 4* not enough, his'wtf/^T: if that be not enougb.his1^^, which J £2e^5J isthegreateft^nd^.-^^/w^^/jr^w^w : and all this to (Lew he iL1.kc8.11. Joued vs with all kind ofloues priTible, the ieruauts loue, a *-CaBfc* friends loue, kinfmens loue , brcthrens loue, fitters loue, chiU drens loue,mothers loue, and fpoufe-loue,w hich is as ftrong as dcath,and cannot be quenched with floods of\\atcr,Gi>.7.fe,.~'. This was Chrilts loue to vs his enemies, ashighasheaucn , as deepc as the earth and hell it feire, as broade as the world, and •slongaslifeeternall.
Wherefore as him Cclfc fpakc of warning his Difciplef fcet,Icb» 1 3.T 4 St C70, If I (faith he) I your Lord And (J\Uif}ert haue (loupe d to rrafb your feet , ye ought alfo to vvafli one ano- thcrs feet:for I haue giucn you an cxamplc,that ye fhould do as I haue done to you ! \b may I rcafon ftrongly with his Apoftle, BelouedjfGod, tfChrtftfo louedvs, ne ought a/Jo to /cue one *no- thertiJohn^.i I, And indeed (bcloued Chri(tian) thou canft ncuer loue truly .and do good to thy foe, vntil thou rcmembrcft what Cbrili hath done for thee while thou wcrt hisenemic. Let this loue of Chrtft conttratne thee then, who commaunded it for thy pradh(e,andpradifcd it for thine example. If confidc- ringthincowne weakneiTc andinfirmitic, Defcufubprxcepto, comfirtAre tnexemploJiwWtSfuftme^ it thou thinkeft the pre- \u&M cept an hard faying to flefh and blood, who can bcarc it , be I* comforted in the example ot him who performed it. Chrilt did it as man id thine ownc nature,to teach thee he commaunds no impoifibilitics, and he is prefent with thee, vt pr*h>it auxt/tum^ ()Hipr4yuitexemp/nmy(2\i\\i\\il Father, to'draw thvc after him, J" who bids thec "Come follow his lteppc>.Let vs runne when he » up* *.
M drawcth,
go Brotherly Reconcilement.
drawcth, and let vsloue really our foes as he Ioued vs while we were not his friends.Ifwe cannot,^ & ficut. To infinitely as he did vs: (for confider, behold, and fee, it euer there was loue /?- cut amor eitu> like his louc) if we cannot go with him in hisy?- cut and quamitie yet let vs runne after him in the fc and qua- 9 Tm.iAttAi ime of his loue, as°2?m*Wdothdiftinguifh. Dilute tnu.cem Howbeit if we cannot walke with God , nor follow our cl- fiiutegodiUxi der brother in his great fteppes ofloue, y et let vs ambuUre cum bium ficut k«» Dauide, go cheeke by checke with T>auid our fellow-feruant, *™y*tulmi. who rendring good for eutll tohis arch- cnemie Saul, made him itudincmr.otat. afhamed of his enmitie, and heaped fuch coales of fire on his \tuD<Ly m nead> tnat ne kindled his affection to cry out in admiration , Is ?. our fellow- this thy voice my (onne Dauidfand weeping he lift vp his voice, tenon* cxam" and faid to D W-Thou art more righteous then I,for thou haft rendred me good, and I haue rendred thee euill: and now thou halt fhewed this day, that thou haft dealt well with me , for as much as when the Lord had enclofed me in thy hands, thou killedft me not; for who mall find his enemic at fuch aduantage and let him go free with a good turne? Wherefore the Lord render thee good for that thou haft done to mc this day, 1 .Sam. 24.Yea when afterward he repented of this repentance, and with the dogge returned to his vomite,yet Z)d#/<sf againe ouer- came his euill with goodnefle, that he cryed out with a peccaui inhis mouth, I haue finned, come againe my ConncDauid, for I will do thee no more harme, becaufe my foulc was precious in thine eyes this day: behold, I haue done foolifhly and erred ex- ceedingly, 1 . Sam.26. 2 1 .With (iich loue was Dautdznno'mted when he was annointed with the home ofoyle to be king , this was the ftrengrhofhis loue, when he had the oyle but not the horn; when he was ele£ted,and not yet inducted into the king- dome: and yet behold, when after Sauls death he had gotten fceptrumpropedo>& fcepterfor a meep-hooke, and was taken from the fbeepe-f olds tofeedlaakob hispeoplejmdlfraelhu inheri- tance : when the Lord had now exalted his home , whereby he might extirpate Sauls houfe, and roote out all his enemies , yet f jtSan-;;.?. asked he Zyba after Sauls death, 'faying: Remaineth there yet none of the houfe of Saul ,on whom I may (hew the mercie of
God?
Brotherly RceBncilement. 9 1
God?themercicof God, is^which fignifieth bountifulneffc andlargeflTc, notord:narie,but proceeding from molt ardent afTcclion,as * tZfartfrvicU obferueth.And when Mephtbcfheth f Jj""*"^ ^W/ nephew was brought vnto him, he faid vnto him: Feare iQ"**f *"*'** not, for I will furely fhew thee kindnciTc, and w ill reftorc thee all the lands of Sau/ thy Father,and thou fhalt eate bread at mv table continually: and this beneficence to his enemies nephew prefently he performed. Indeed he well called it the mercteof God: for he is kind to the vnkind, and mcrcifull to the merci- lefle man. And thus with ZXi*/W,ifourcnemie hunger, (hould we feed him; and ifhethirft,giue him drink at our tablcthough he fcedc and drinke vs with bread and water of affliction , and like Darnels enemies giuevs gall in our meate, and in our thiilt -giuc vsvineger to drinke, Pfiil.69. 2 1. Our louc murt be miftri- cordi* Det> the largeiTc of God, who makcth hi s funne rife on his enemies, and with Dautd a man after Gods owne heart, muftwe caufe our funne to fliinc on our foes, and freely giuc l\\cvn dimtdtftmfpber a folemjimnl & cams tram, the halfc circuit vvith the funne and anger of the doggc,thatis,r^,the heartland not like angry 'Doeg caufe one funne to rife on our friend S*mt% and our cam* tram and bile on our foe Damd, nor affoord him a c of our beneficence and bountie.This is not the mercy of God, but of Publicans and finners,who louc, lend, and do good to their friends to rccciue the like againc, Lhk. 5, This is louc bought and fold,and mcrcenarie mcrcic,\vhich hath then verily receiued all its reward. But now (alas) euery man faith like him in the 2 . or Sam.10.2. Irvt/I fbev* kwdnes to him who bat h /hewed me hndneffe before: or as ' Cbarcphon anfwered Socrates: I know lio.v to vie my brother henc]acicnttbtne]Accre, to do one good s*r, turncfor another: but he that will wrong DM in i\ccL\} I neither can nor will do him good. Thus our will cannot, and our can hath no will nor water in it to giuc him drinke it he third. Like him in thcfConicdic,inonc hand we bring bread for our f1'-- friend, and in the other a f tone for our foc;in the one an egge tor our loners, and in t tic other a ferpent tor our loathcrs;in the one a fifli forourtauorites. and in the other a fcorpion for our (cor- ners. Which partial] irTcdic n,if it onely w crc found in the caik
M I and
fi Brotherly Reconcilement.
and dregs of the people, which like Mozb arc fet/edvpon their lees, it were leffe lamentable: but alas it is feene in the auncient i UtadMb. 14. ancj honorable man, who is the head, and like % Homers Jupiter hath two tunnes ftanding in the entrance of his pallace, out of one fetting abroach his fauours to his friends, and out of tbc o- ther his vials of wrath to his foes,and£*«*\r them a drink* of dead- lysine. Yea, which is moft lamentable, 'Ba/aamhzth ablcfling for his friends, Come ye blefled, and a curfe for his foes, Go ye curfed, and to thefc when he (lands on mount Gcrizim dealcth abroad, his biefluigs, and to thofe on mount Ebal fcattercth his curfings. Wheras our tongue ftiould blefTc, and our hand dealc % Gal.5, a blefling where the Lord hath euen curfed, and do u good to all though fpecially tojhc hettjhold of faith; to the one in God, and to * Mat,m ,3' the other for Gods fake, and fay like out'heauenly Father who doth good to friend and foe: Friend, I do thee no wrong, I yvill giue to this other as much a* to thee. y H»r»u. de Let no man fay vnto me (faith y Chrffoftome ) I haue a wic-
ked, an vngodly, a deiperate,and an incorrigible enemie.-wnat- 99 , foeucrthoufhaltfay,yetishenotworfe then was Saul, who once, and againe, nay being often preferued by Dauid, whofe 99 life a thoufand wayes he fought, yet for all fb many bencfites "perfeuercd in his malice. What therefore haft thou to aceufe 99 thy foe of? that he hath taken part of thy land, that he hath 99 wronged thee in thy grounds, that he hath tranfgrefled the ' bounds of his houfe, that he hath wiled away thy ferusnts, that 9 he hath offered thee violence, that he hath detained thy goods \nlawfully, that he hath beggercd thee? but yet he hath notta- ' ken away thy life, which *W/did attempt. But and if he hath 'laboured to take away thy life, peraduenture he durft it but ' once, not twice, not often, as Saul did indeuor. But if this once or twice, or thrice,or often he aflayed,yet not rewarded of thee with fo many good turnes as Sau/wzs of D*uid,yet not prefer- ued and his life faued, when once & again he had falne into thy hands. And ifthou haft done all this to thine encmie, yet Da- »/^cxcelIeth thee, that he vnder the law performed this, thou vndertheGofpell of peace. Godfpakctohim,and commaun- ded this but by his Prophets, to thee hath he enioyned it by his
oncly
Br$therbj Rtconcilment. P 3
onely Sonne, Heb. \ .He came as it were, but to mount Sinai,to burning fire,to biackneflc and darkneflc to ferue in the oldnefle of the letter, but thou art come to mount Sion,and to Iefus the Mediator of a better teftament,ftablifhed on better promilcs, to feruc in the newneflc of the fpirit, Heb. 1 2. He was but a fon of/5^4r the bondwoman. I mcanc the law which ingendred vnto bondage,but thou art a fonne cfthc frccwoman X*r*,the Gofpell which is free, that libcrtie wherwith Chrift hath made vsfrce,*/*/. 4. He was directed but with thelaw,a * light fhi- t i.p«t.i.i* ring in adarkeplace,and had buta'lanterneforhisfccttobc • P6Lil* 1 light to his paths: but thou art led by that day-ftarre the Gof- pell, which like the Wifemeiii (tarrc goeth before thee to Chrift: yea thou art directed by the Sun of righteoufneshim- fclfe. who faith to the: Follow my (leppes, andloue thine enemies a* I hane toned tbee. O if rDafiid(h\ih that Father) had heard „ Chrilts precept, Do e^ood to your enemies, Mat. ^ . or the Lords „ prayer, Forgiue men their trefpaffes as your Father fhall for- „ giue yours, Cfrlat.6. or the Judgement of the mcrcilciTe debtcr, „ that would not forgiue his fellow-feruant an hundred pence „ when his matter had forgiue him ten thoufand talents, Mm. 1 8, „ or Chrift giuinghis life for his enemies, Afwf.20. or his innume- rable fermons of louing and helping our toes, Lule^6. how great would his louehaue bene with chefe, who without them did fo rccompcncehisarch-encmie Saul, and reward his poftcritic? Here is an example for vs to follow: cuen thePublicanes and llnnersdogoodtothofc who do good to them k faith Chriit, * Mat.5^7. and ifye go no further what reward fhall ye haue? This is but imperfetlctchAritatts, faith * Tbomtu out or4 Jn/Ime, a point and t j.i S^tjl.vf flgncofimperfccl chantic;niy. vfura chtritatu, but the vfury ^':7, lndgaincfullvfcofloiie. For fhamc then of our profeflfton, at leafl for fcare of lohng our reward, let vs go before Publicancs andfinncrsin thekingdomeof grace , kit Publicans and fin- ncn go before vs into the kingdome of he.iuen.For how great punimment fhall we be worthic of "faith Cbnfifimm% if when jhJJj l we mould as children follow our heaucnly Father, and be per-,, fed in this as he is perfect , we be found but equal] and per- „ ckance inferior toihe very Gtntilf that know HOC GodPifwhcn „ II 3 wc
h
94 Brotherly Rec$ncilement.
» we arc commaunded toexccede Scribes and Pharifees in our » righteoufne(Te,we come (hortofthe Eth nick pagans, what tor- 3? ments fliall we iiirTer?
We readc that eucn heathen men haue done good to their {Li.$<xe>*x.i. very enemies J Sabel/icM and* Fu/aofa bring a cloud of wit- ? Li.exmf.cz. nc(fcs> as c&Lyctirgm the Lacedemonian to Alexander a boy, whom, when by chance he had ftrucke out his eye , he tooke home,intreatcd him curteoufly,and inftructed him wifely . Of fafar to Ctf «//^,whom,notwuhftanding his defaming vcries, he inuiced to fupper and fed his foe.Of Auguflus his bountie to his enemie L.fitmaz Vtjpapan to Vitelline: and Titm his fon to thofe two patricians thatafTecW his Empire.Thefe were their hwnani afftttrtsftith mine authors part and point of humanity; but ours (hould be more , Tietatls & religionispartM, the birth of religion and the fruites of the fpirit. But what do I fpe'ake of mens reafon,when the vnreafonable beads arc friendly to their feeders ? The Oxe knoweth his owner, and thettupid Ajfe not onely the crib,but his matters crib. What fliall I tell you of hor- hTHn.**t.hift. fes, as of '^ayflexanders Bucephalus, who in peculiar affedtion M.8.M/.4* ancj jQUC to frls louing Lord , would fuffer no man but him to ride himrand though when being wounded at the The6a»Ciegc hcwasviifitforthefaddle , yetfurTeredhehim nottogetvpon another for that feruice : in reward of which brutifh kindnefie he made him a tombe at his death, and called the towne Htsce- fhalon after his horfes name, as many hiftories report. What fliall I tell you ofAntiochtu his horfe ? who to reuenge his ma- tters death by Centoratns, when that enemie after conquelt tri- umphantly afcendedhim,hcad-ttrongly galloppedto attecpe, and from thence did precipitate him and his rider, as the fame i Lib jj.de hip. author and '^£lian doth relate . And therefore whcnk Hetl or m*m*U*pap ^acj fecj hjs horfes for the Troian warre , Now rufh floutly into Uk 8. the battell ( iaith ney> Ny v ^6/ nv xopifbv axon vanv y now re-
member your matters cribbe, and repay me my prouender, my ttrong wheate and fvveete wine. And if we go no further then thefe, our gold is but drotte and horfc-gold, our charitic is but vfnrieand horfc-loue, who claweth his fellow to be clawed a- gaine.
Saint
Brotherly Reconcilement. 95
Saint x Ambrofe giues as great witnefle to maftiues and curs, \Utx*mUx + as wc (liall to our fr ends thus performe: for when mT. Satin** %*£$** * was imprifoned , his dog whom often he had ted would neucr forfake him in his bonds, but when his Lord was brought forth to be cart headlong into Tyber, like a mourner (kind currc) he flood howling befide his matter; and when the fhndcrs by gnue him bread tottop hhvnouihprtdomtmadmouebatyz held it vp to his mailers mouth, and leapt after h'.m into the riucr to hold vp his head. But whyfhew I that at home which davly your eyes may bchold?Let v s go into the wildei ne(Te,and there (hall you fee both thc"Serpents in Tyrmthe and (hakes in Sjruf, n r.;«.M tut. though ttrangcrs they dettroy, yet fparc the inhabitants in^8*^5* whofc land they arc nourifhed . There (hall ye fcc,that an Ele- phant grieuoufly wounded with Fonts in the wane againtt A- lexmidtTt neglected his owne hurts, fofily with his trunkc pul- led the darts out of his matters body, till by cxtrcame bleeding he pcrcciucd him to faint, and then little by little, and foftly bowed downe himfcife,leatt 'Vor:u his body falling too high, frould more be grieucd with fo great a fall. But why do I fpeakc of thefe milder beatts? the very ramping and roring Lion, who °feareth not *»v,at whofc roarc the beatts of the field do tremble, #prouer jo.j* is not behind men in this behalfe. For when one ^indrocla a feruant,for fomc notable mifdemcanure in 7^ow^,had run from his matter into the wilderneflc oCesffrica, there to lhadc him- fclfc from the fcorching of the fun he cntrcd a caue which was a Lions lodging gone about his prey;\vhcrcto the fail age heart after rauen returning with a thornc in his footc, he mildly be- held this fugitiue,and held him his foot to plucke out the prick: after which cure, the Lion for his fee fed him as rm guctt, and gauc him his diet of his pray (if'ttorics (lore not vp vntr three yeares together . After which this vagabond leaning h lohtary lire , ami rouing about Rome, was apprehended by his fMftl6m maitter,and catt (asthofc^7?/*r//wcrcin RomcJ to this Lvbi- a:i Lion which by chance had then bene caught:who feeing his old gucttjicknow pledged his benefactor. and in figne ot requital fawned vpon him,and lay protti ate at his tcet,yea tore a Pardale to whom his friend was txpofed. Thus beatts in reaion fauour
thcif
9 6 Brotherly Reconcilement.
their frie»ds,when men become vnreafonable. And therefore
afanormit. w^en ^omc s Courtiers about tsftyhonftu defended, that fomc beads excelled many men, as the Turtle id chaftitie, the Em- met in prouidcnce,thc dog in fagacitie,the Storke in pietie,and the Bee in induftry and reuerence towards his King : that good K.of Arravon anfwered wifely,that whether thefe vermes were in-bred in beafts by nature,or giue the by Gods donatio,furely they were granted them for no other caufe but tofhamevsjif reafon (hall not exceed fenfc,and men beafts in theworkesof humanitie . Wherefore except your iighteoufneiTc exceed the righteoufnefle of the Scribes and Pharifecs,who hate their enc- mie; except it exceed (faith ChriftJ the charitie ofPublicanes andfinners, wholoue but their friend; nayfurely except itex- cecd the righteoufnefle of fauage beafts , and your charitie the loue of cruell Lions , how can ye hope to enter into the king* dome of heauen,whenye do but as horfe and mule which hauc no vnderftanding.and as Dogs or Lions beafts that pcrifh?
t£m.\\%. It was diucllifti policie which that Florentine r UMachiuell
(one that hath done much euill to politicians of our age) gaue his ftatift,that one (hould neuer offer nouti benefices veteran in- ifiriawm ohlimonem wdttcere, to bencfite or do good to him whom notorioufly he had wronged,leaft(faith that match-dcuil who feldome found his match in euill ) he which neuer truly but fainedly wil be reconciled,whcn thou art fecure of his loue, reuenge vpon aduantage : but rather ("faith xhittsfchitophcl) Infigni wihria adtterfartHm vidla , continue on doing him fomc notable wrong, and kcepe him (till in enmitie, lea ft being for- ced by his friendship to truft him with thy felfe,hc deceiue thee at a ly pe. But this wifedom of the flefh is enmitie againft God, and is twelue times infatuated by the wifedom of God,RcmM. fafliion not your felues like vnto this world, but be ye changed by the renewing of your mind , thatye may proue what is the good will of God, acceptable and holy . Let loue be without diflimulation : abhorre that which is euill, and cleaue vnto that which is good . Be affe&ioned to loue one another with bro- therly kindnefle. Blefle them that perfecutcyou : blefle ( I fay) and curfe not . Be of like affecliou one towards an other,
Rccompencc I
Brotherly Reconcilement. 07
Recopence tonomancuillforcuill.Ifitbe poflible as much as in you lycth hauc peace with all men. Dcarely beJoued,auengc not your felues, but giuc place to wrath: and which is the vp- fhotofall,ifthinecncmie hunger feedc him, ir he thirft giuc him drinkc: for in fo doing thou (halt heape coales of fire vpon hi* head. Be not ouercome ofcuill , nor be led by Aiachiauell^ but ouercome cuill with goodncfTe.
Howbeit, if neither our heaucnly Fathers example, nor Chriltour elder brothers example, nor Dauui our fellow-fcr- uints fampl3r,can moue vs to exceed either Publicancs and beaftlyrnen,orthebea(tsofchefield, yet withfCJW*/S-j letvs/Hcbl1 **. haue refpec^ to the rccompence of reward, feeing by this wc xfl>t!lbcperfett at our heauenly Father U perfeEl, and haue great % m rewardm heaueu, Lul^.6. } j. For whereas ( faith a ■ Father) he ■ bkttcd the meel^ but \\ith tnheritwv the earth, Afar. j.j,ancl the 5. poore infptrit buc with appropriating to them the k**ldome: and the mvtrners but with hope of future comfort: and thidters af- ter righteoufheflc but with farictie and fulnefle: and the mcrci- full but wi'h obtaining mercie: and the pure in heart but with hope offering God: and peace-makers but with the appella- tion of the chldren of God* and fufferers for his fake buc with fruition of the kingdome : by this laft of doing good to our e- nemies, we fhall not oncly enioy all thefe,but rpejhallbeperfetl Ai our heauenly Father is per feci :inc\ though theic many vermes, thelemany daughters hauc done valiantly, yet this lurmoun- teth them all. To helpe vp his enemic that lycth vpon the ground, and increafe his former dignitie with good turnes , could cuen* /W/jtcll his Empcrow.tJac qui far it, ncnr^oillum x ^^-tnM» cvm :immisvtr:s comvarOyfedfimillwum'Peoiudico : 1 he deed of God and not of man, he fhall be perfect as his heauenly Fa- ther is perfect. 'Perfefforum (km iff t faith 7 Saint *sfujhne)t\vs y f is not milkc for babes, but meareof(Trongmen,who arc grown ••tW to the full age ot'Cbriltsltaturc.Forfec (faith* h>yfojhme)how \Lf€*m.& he purs this as crowncon all the other vermes, an<l addeth this '"•"• Vl4/ *• the L(t a*, the perfection of all, ye fc.tll beprrfctl. The ranges of this Uakphs ladder he i\ t downe bcforc:the firlt (reppe is,not to- be angry: the (ccond is, not to cxafj-cratc with bchauiour: the
N thud
9 8 Brotherly Reconcilement.
third, not to rcuilc in fpeech : the fourth , not to do wrong in deed: the fift, not to requite euill: ihcfixt,not toreiiftiniurie: the feuenth, to beare it with patience : j he eight, to prepare for more wrongthen was offered: the ninth, to loue our enemies: andlaftly, which is the end of all, to pray for thcm,and do them good, and this is the toppe of the ladder that reacheth vp to heauen. ». Vfc. Which doctrine as it in(tru<5teth vs to loue our foes in deed &
in truth, foreproueth it iuftly them who loue in tongue onely, and in word alone. And as it requireth the hand of friendfhip in the tongue of friends, fovnmasketh it all face.takwg friend- ship, which in word pretendeth amitie, but in worke exten- deth enmity to foes as they were their fricnds.G rieuoufly com- plained rDavtd of fuch familiar trecherie/P/Q/. 5^.12. It was net mine openenemie that did met lots dishonour ,for then I could have home it. Neither was it mine aduerfarie that did exalt himfelfc againft me* for then I would haue hid my felfe from him : but it was thou my companion, mj guide , and mine owne familiar friend, which tooke fweet couniell together, and walked toge- ther as friends. My familiar friend whom I trutted, which did cate with me, hath lift vp his heele againft me, and laid great waite forme, PJa/.qi.The Prophet leremie kit nolcfa of talfc iv'icndOri'ip: Euen thy brethren ( faith God ro his Prophet) euen thy brethren, and the hovfe of thy father, euen they haue dealt vn- faithfvlly with theey and they haue cry ed out all together vpon theey beleeue them not though they fpeakff aire to thee, fer. 1 2. 6. And therefore compare th David ihcm to bees, T^faLi iS.They ctme • i*t>.Huf.m alout me Ul^e bees: and very fitly faith a a Writer: for the Bee ( as hub 5. dtktf. b tAriftotle noteth) carieth hony in her mouth and a fling in her MinuL •*;. ". taile. Such Bees were the iewes to our head Chrift lefus ( faith JohnHvf.) Mat.i7mCMatfleriwe know that thou art true y and teacheft the way of God truly: behold the hony in theirmouthes, tehvs therefore is it larvfv/l to give fifar tribute? behold their fting in rhetayle. But he knew their thoughts, and pulling the vizard of falfe fnendfhip from their face, Why temptye me (faith he)ye hypocrites? And the dvxof this fwarme was no o- i A&.i.x*. thcr but euen Ivdo43 who wm 'guide to them that tookc lefus.
He
Brotherly KceeneiUmtnt. $9
He came to His Lord with hony in his mouch, Aney ' God fauc d M*«*.4f. thee maifter; but tn hi* tatle was afting,w Inch crycd,^f*^,God fauethcefrommemaifter, forhe betrayed him wich a kille in- to their hands. And fee how our Sau our in greatelt indigna- tion vpbraidcth his trecheric and vnki«idnelie;/i^u(fajtl/hc)* LuJoi^t betrayeft thou thefonne of man with a k*(ferE uery word i s ponde- rous,and an argument of vnkindnes: Iudaty what? my Itcward, andmincalmner,yeamineowne difciplc: IhJUs, furely he is notour enemy though he come with fwords and Ctaues,Frtend wherefore art thou come? Yes (bleffed Sauiour) it is Iudas thy burfcr, who was a theefe and caried the bagge: betryeft thou? who before confelTed: yes, he betrayeth who before profefled: for though in words he confefled thee, by workes he denyed thee. Thou whom I chofc out for one of my twelue Apoftles, thou for whom alone I carued at my laft Supper, and I gauc thee a foppc dipped in kindnefTe; betrayeft thou the fort of man! a feiuant thy Lord, a difciplc thy mai(ter,che_/&«*/0/»M/f with- outfinne, andfcllcll him forth rry pence, who is the price of the world, and the ranfomc ofmankind? and that with a kilTe? with a f pledge of affedtion doclt thou giue a wound? with a f ^^,, kifle cf louc doft thou execute hatred, and with a hgne of peace IO •■*** doefl thou infliCt death? Thus the Wolfe deuoured the Lambe ofGod vndcr flieepes clothing: thus Chrifts burfcr that caried the bagge was a thcere to his maifter, and in punifhment of h:s trechcric, like a thcere in the Cattle yard , he walkcsvp and downe the Scripture with this bolt at his hccles , lmd*S IJcanot one oflhc iwcluc.vrku b a/'o /'rtr.iyeA b:m th'-gingling or which bolt at his hccles, tcls all that hcarc it, he is in that inrcrnaltyri- & « p«i i* f§nk kept vp t» clMtnes of dtrlr»e feybc<:sii\\c \\h^n UcbYOi]^htho - h JuJ g ny in his mouth, he brought a uing in his taile, and with his precious balmcs brake our head. Atom vtimmm film I mitt trm harrt'-ihter pe (T.>i7et9arn\ would Godonely fmUs( faith a\Vri- i Iw* ?{***.
tcr; bad lopcihdioufly betrayed: but n< th* another J
we may fhnd tn a gaxe>Ot rather in i maze admii c,7>W Dew, ¥*"•'+*{[)*»• U olenm mini eft ma G od,
now rail dow is the world of I its, nemo
«l bisfectrtu, none can dcapc them. Hl Ipc Lord, for there is N 2 not
loo Brotherly Reconcilement.
not onc.godly man lefc , for the faithfull are minilhcd front a- niong the children of men,they fpcake deceitfully euerv one to his neighbour, they do butflatter with theirl'ps. and diflemble with their double hem.7>filme 1 2 .1 . The faithfull man is peri- fhed out of ihe earth, & there is none true hearted among men. They all lie in waite tor blood. Euery man hunteth his brother with a net:the belt of them is as a brier , and the mo(i righteous of them is (harper then a thorne hedge.Trufr ye not in a friend, neither putye confidence in a counfeller . Keepe the doore of thy mouth from her that lieth in thy bofome » for the fonnc re- uileth the father, the daughter rifeth againftthe mother, the daughter in law againlr her mother in la^', and a mans enemies arc they of his owne houfe,(J%<:£.7.2. Which caution,that bec- l'C**"***i*-7- terhe may imprint,1 /<??w» exemplified! it with feueralinitarccs iT.^m.iy. ofvnkindnen^rr^w/a/^Wf^
»Math.2tf. decerned Dauid; and" Iudas the true Achttophelhxs mafter Icfus. • Iudg.9. <]>ut no confidence in a counfeller \ as d i d the °Shechemites in exf£*-
melech , whom when they had aduanced , he opprelTed them. p Iudg.itf. Keepe thy tongue from her that lieth m thy bofome,tox?Daltlah be- trayed SantpfoByVihtti he dallied her in his lap . T or the fon reui- m 2.S.im 16. hih the father^ Abfalom did Dauid.The daughter rifeth agamjl her mother^ a tcflimonie wherof,though in Scripture thou canft not find (fakh he) yet arc there fo many examples thereof in dayly experience, that rather we (hould weeps there are fo ma- ny ,thcn fearch them out . The daughter in I .w again si her mo- rGcD.atf.jj. ther inlaw, WEfawes wife agamft Rebecca. And a mans enemies are they of his owne houfe: here I feeke not examples, for they arc moe (faith lerome)thci\ can be numbred. Abel is perfecuted of none but Cain: Ifaac of Ifmae Idaakob of 'Efatt: Mofes of his bre- thren: Damd of Saul: 8lia-s otJezabel.znd ftrift of his owne j*ho (hold haue bin the ma of his peace.Which emr.ity.as it wasfirft f Gcn.3. laid and begun in the f Serpents {ccd and the feed of the woma, foeucr fince out of the Churches bowels, like the wombe of tGcn "5 x%ebecca hath two manner of people, like her twins bene de- v Gal. 5. ' uided out other bowels,which being as contrary as thcvflefh to thefpiriteachto other, hke laa^pb and h fan druggie in the x Gai.4, wombc, and being come to ftrength like the ions of trie bond- woman
Brotijerly Reconcilement. I or
woman and free,perfecute one the other . And as he that was borne after the flerh , pericc uted him that was borne after ihe fpirit,cuenfo it isnow.Thus a brother is molt decerned by his brother whom he crufted: thus he is'dcfpifcd of his owne,aiid /M >rkM 4. not without honour in another counucv. *!crcpl. isafHi&cdifl \ his fathers houfe among his brethren, and fold into Egypt, and )&\no*-7*h*rao exalts him. ° 'Jftiofes is can1 out by his parents inio t GendLfi. theriuer, but though h's father and mother forfocke him yet K * the Lord taketh him vp by the hand ofPharaoes daughter, w I. o nourifhedhimforherownefonne. Ttrvnm it caft jntotfac dun- geon bfZedechiu* counfeIlers,and hfSbedmelech an Egyptian e T;re„ isdeliueredoutofprifog. And as it was then, euen fb is now, 4.vui'jiu.i% when we are fallen inco the word times , into the la(t pm of * Neb»chaJne<A*rj\mz° echoic feet were of iron and clay, into thelaftage,wheroffhelpeaketh>/)^^rflr/?z////w^ ferro t\\h\ch t<h i Mfc is of hard iron , and in it men ofltonic hearts : that the nearer ur" they are in affmitie, the nearer they are in trechcry: as the hea- then there expenmently complaineth or this age:
Non hoffes ab heffiite tut its >
Necfocer a^ene>otfratrum cjuocjue grtt't* rara eft. Immtnet exit to zircortu^is, tlU manti, Lurida terrible smifcent AcomtAnouerct, Fth Hi Ante dtempAtrios incjut tt in annos. From henceforth (laith our Sauiour) there (Tiall be flue in one houfc dcuided , three againli two, and two agamil three : the fatherfhallbcdeuidedagiinft the fonne, and the lbnne agl the father : the mother againlt the daughter, and rhc daughter againft the mother : the mother in law agamlt her daoghtcria law, and the daughtenn law againft her mother in law . Thus the man of our peace whom wetrult, often layeth great waitc for vs: thus counterfeits vndcr the colour ofgold,and falfc bre- thren vnder the vizard of friendfhip cftfoonc* betray vs. It a common trickemhis dayes , who beholding it complaii
Tut a fie 7«/>;/./_. VUk eft per amict fdOi 9 e nam ( cn-
•.fnnih.ibet, .'/} aid common irjy it k,> • fodtCtdMtl
Hit bejti i'UMHcry IjjonrU.
And
102 Brotherly Reconcilement.
And as it was then , cucn fo is it now in thefe ptrtUtu times, l a.Bdr.5.10. wherein (as the 8Scribe fpeakcth) vnrtghteoufneffe andvoluptu- oufneffe hane gotten the vpper hand vpon earth , wherein the /and /ball be barren from faith (as he prophefied) and iniquitie [hall be increafedmore then thou haft feene,or haft heard in timepaft , that all friends fhall fight one againfi another ;when witjhal hide itfelfe, and vnderflanding depart into his prime chamber . Our Sauiour foretold the like caufe of not vnlikc erTe<fr, Math. i^/Becaufc (faith he) mt^uitie fbaR be increafed, theloue of many (hall be ' hCdlui. iuhunc cold,becaufe of a flood of iniquitie (ashone expounds it) where locum men are frozen in their dregs , the loue of many Jhallbe cold, or
iEn*rrMbunc frozen (as Tte^rdorh interprete it.)^or as an inundation of locum much water,freezeth in thofe regions from which the Sunne is
fare remote; fo a flood of iniquitie in thofe parts from which the Sunne of rigteoufneffe is farre dittant , hath made fuch a froft of charitic, that f rater inf delis (to vfe the words of Hugo)fra- tremfdelem , one brother betrayeth another , as our Sauiour pro- phesied Math.i^i o.and breaketh the knotoffricndmip,£W* cum familiar -ifflmu teucn with their dearefl friends and familiars, zsTheophylatl a molt ancient Archbifhop ncarcft the Apoftles times,on thefe words obferueth,
And if ludai brought vp in Chrifts bolom,ifthe wormebred invirentilignoy in the greene timber, did thus fret and confume .that tree of right eoufnes : quidfiet in arido (as himfelf rcafoneth) what will this worme do in drie wood, Luke 23. 3 r. If the head drinke deepe of this wormewood from the hands of his owne, whogaue him gall in his meate, and vineger in his drinke.- what may the members of his bodie expe(5t,but tt> pledge their head,in rcceiuing that potion into themfelues ? If thefe Bees of his owne hiue, brought our head hony in thcis mouthes , and a fting in their taile to wound it vnto death : what might Tiaiiid lookefor, but that they come about himalfo like bees, to giue good words with their mouth,but curie with their hearts,?/*/. \^Sim.io.9 62.4. What might vAmafa looke for from lip-Jouing Ioai, but wel in ore, verba IcElis , honie in the mouth, or buttered words, (as the Pfaimift fpcakethj Art thou in health my brother ? And fclmcorde &fraudeminfaclis , an heart full of gall and bitter-
nefle,
Bntherly Reconcilement. 103
ncfTc,and an hand full of blood. Thus (fethc theyfriend/j to their neighbours , when mtfcloiefe u in thetr hearts, 'Pfa/meiS.l . Art thou in health my brother? It is the voice of Joab , when he meant to be his butcher. But //«w/4 might haue anfwered this / dilTembler, as thefickc Hen in the fable replied to the Cat , af- kinghowfhedid: BencfttudtfcecLu, better (Ithankcyou)if ye would go farther from me . Such a v firing Cat was he , w ho came to fee TtAHidfPfalme 41 .6". If he come to fee me, he fpea- keth lies, hcheapethvp iniquitic in his heart, and when he commeth forth he telleth it , JVhenJbalihedte , And his nAmepe- rtjhr now that he lieth let him rife vp no more. Thus one thing floteth in their mouth (faith a Father) and another thing is cli- 1 jn0m (9ment, ued deepe in their heart. St venenum Ammi lirqna mclU tegunt% mM*^i- like cunning Phifitiansthatfhould poifoo, they couer the poi- fon of their heart with fugrcd words , that more eafily we may receiue their bitter potion, and drmke their cap ofdcAdlymne* With Indus they kilTe their brethien , but ofcttto oris non chtrt- tmu ( faith Auftme) with the ki(Te of Indus ,not of Iefus; of their mouth, not their mind : Oris AttAclu non menus ajfjclu, coniuntti- cne Ultorum, non commixtiene fptrifuum : they draw neare their brethren with their lips„'but their he Art, that heart is farrc from \k\z\x\.m firry foftomc compares them to the word kind of dogs, mBwmM$Mt»
Mud
which birkc not at pafTengers , normakc (hew of any rancor, \ ' as other common curres do, oxitotT\< /* kai nfotirlc. 1 vt A/*n'//t- »»*. t*i o-/»fx*> but fawne vpon them , and fhew an outward face of gcntlcneflc, Kttl *3t/A«txT** mCovth vto* Mrmt inytifj&r . but comming behind them in priuate , and taking them at aduan- tage when they fee not aorpercciue, priuily they fnatch them by the hcelcs . And he there g»ucs his cenlurc of luch fawning Jpaniels,oim/^oAtw/i7if«iT«r w^KifW^t'^Ofa/ xraA'^nirvr* thefe/^Trwmr dogs (faith he J are worfe then common barking curres, that very honcHIy giuc vs warning of their teeth before they bite: and that father fulyappliech his compnrifon, un our xa.i Affywroi Kurttt ov7\ Kfet^oyn^opTt c(yoZ'ofjt.i9cj, cm J\ryAkm MTlfi*' and cucn fome men arc dogges frith be) which neither bawlc with their mouth,nor fnarle I | iliew any
rancor in outward bchauiour towaids others, as thofc bar- king
104 Brotherly Reconcilement.
king curres which 1 (heaped ituhever ball reconcilement:) \tL- Q$& cfle &c. but fecrctly they concinnate and fainedly forge de- ceites, or (as Dauidtmy expound Chry/bffome) they courage themfelues in mifchiefe, and commune among themfelues how they may lay fnares,and fay, that no man (hall fee them. They imagine mifchiefe and pradife it, that they may keepe fecrct a- mong themfelues euery man in the deep of his heartjP/W.o^.f.
n i.Cor.u.26 6. Thus falfe brethren ( among whom Tdtf/himfelfc was in pe- rill) (peake with the voice oilaakob , when indeed they haue the hands of £/&#. Exterior a ferenita* tenet, & interior a tempeftas,
\JSSSlSL (asone«fpeakethotfomeMonkes,fuch euill bcafts and flow
KMcb. bellies, which being fruges con/umerenati, like the frogges and
gramoppers of Egy pt,eate yp the greene hearbes and tat ot the land.) They fpeake friendly to their neighbors, but imagine in their hearts. And it were lcflc vnnaturall, if cuen thy brethren onely, and domuspatris t/H, and the houfe of thy father, (as they vfed
f icr. u.<f. *Ieremie) were perfidious, and thy kinfmen and friends did be- tray thee, as prophefied ourSauiour they would: but when pa-
9 Mat.24.10. ter domw tH^ the father of thy houfe fulflfleth Chri{hqprophefie, and betrayeth his ovenc bowels mo the hands of finfull men , this ismoft vnvmuvdll, fmprobits t/Ie pater crudel }is tHtjuocjue mater,
r Ezec.1^.3. ^ father is an Amorite and thy mother an Hittite, as the'Pro- phet fpake oflfraels parents. Scelm eft Iafon & magu fcelta
/Lam.4.3. Medeamater, More crucll then the f dragons in the wildernelTe
1 lob. 3?. to their young, yea then the 'Oftrich, who flieweth himlelfe cruell to his young ones as if they were not his, are thofe which
u Exota. like* JMofes his parents expofe their ovvnefonne to the waues » oftheriuenyet cry theic peace, peace, and would be called peace-makers,that fo fteale they might that bleflfing from their heauenly Father in the apparell of Chrift the elder brother.
x Lih \Mcon- gut incjeed they are pacidia non pacifict, faith x Bernard.thcy
utrf.au Carte. r . * r V J » . > 7
f*p.i 1. ipcake vnto vs or peace, but in truth prepare themlelues to bat-
tell, for they fay and do notiVtinam tcmen noftri etfi non facer ent fait em dicer ent, faith that Father, Would God ours though they do not, yet would fay weil.andknow the things that belong to ^il^t^L cnc'rPeacc- But as a r Gcnerall of the Francifcane Friers reprc- rtUr.bi. x. bending chat focietieslife & learning, truly fpake of them ; My '
deare
Brotherly Reconcilement. icy
dtare brethren (fa'fth he) f rem the fir ft beginning of our Order and religion confeientia, conscience did fiourifb : but koneflic decaying by little and little, the fir ft fy liable u left , and fcientia, fcience or knowledge alone remained: but now by our faults the firftfy liable be- ing taken away again*, we rematne pure entia , blockes,ftoekes and tmager. Co (1 fcarcmc) fome Prarfevft of Englifh Francifcans,of Benedi&ines rather (as they count thcmfeluc-s , and would be called) viewing their mores o- fcienti.im,\\o\\ they areliu'd and learned, may as iuftly complaine, not with * him that they haue \ *«* fy&. multum fctentia,parum confaenti*'. much fcience, and little con- fciencejbutoflofTcofbothfyilables/rvith the Prophet Efa.i.<$. The whole heart is heauie^ and the whole head is fic^e,znd the dif- eafe of the head is falcn vpon the hart,that the child in vndcrfta- ding may cry with the * Shunamitcs boy, A fine he Ad, mine head, * %Mb^A, t% and hrs mother cannot mend him: and the man of ripe age in malitiouficiTcmay complaine with ° Ieremte in anotner mca- * I****** ning: My belly , my belly, I am pained at the very heart, mine heart is troubled within mc.-for from the folc of the footc to the top of the head there is nothing whole therein, but wounds in the head, fwcllings in the heart, and in theother parts fores full of all corruption. And if they either had like thofe'Iewes con- t *cm.io.». fctentiam fine fctentta^eale andloue without lenow ledge ,we might hope they would be fimple as Doues without gall, and looke to their hart: or if they had loft oncly the firft lyllable ofthcir con- ference, mdifiid /cunt tarn fine confeientia, like the 4 Corinths, . ^Wr^-wi/Wr^*^, we might expeel they would be wife as ferpents to defend and look to their head: but feeing like th*fc Francifcanes they haue loft both fyllables of their confeieuce, (ltrange,thatinParadifca place of puritie/liold neither grow the tree of life nor the tree of knowledge)that only they remain fnraentta, pure and mearc things (as that gouernor fpake of (hem J ftatues and images* which haue heads and vnderftand not, nor know the way of peace , hands and handle not the works of charitie and decdes of reconcilement. I will not adde with the Prophet: They that made them, and let them vp,«irr hire vntothem%but fo are alt they that put any trufi in them. I wifli, as theft golden images arc fee vp in tnc temple (by them who
O commie
io6 Brotherly Reconcilement.
commit the grcatejftidolatrieiufctui^.g vp fuch images in. the Church of God/ and adored by thekiimple Saints, (though it be but as the people honoured the Afie that caryed //&, with a turn tibt, fed rshgiwt, noibecauk they arc pure filuer, butlike / Mat.21. Ctfars f braflc pen ny, Cruris effgum qui hbet, ciffu btbet, Aifcs may haue C&fttrs image endfuperfcription:) fo they wold not like I Dan.3. Nebuch/idnez,z,arss goldeiy image procure the degth of them, who in wifdome like Daniel fatt notdowne and woiflhip them. hT>!uxomme»i. I vvifh, that as the h Romanies, though they eredted noca tem- de(on.T{oma». pie to Wifedome, nor Temperance, nor Patience, nor Magna- nimiue, nor Continence, yet builded a temple to (Concorcj: fo i i.Pct.s. j. -though they build not themfclues as ti fpirithdlumpk to thofe i.Cor.6.15. yertucs and goddefles of the fpirrt,GW/.5.2 2.tp Faith, nor Tem- perance, nor Lo-ng-fuffcring , nor Gcntlenefle, nor Peace, nor Meekne(lc,nor GoodnciTe,yet Charitatitemplumftctr entity would edifie tbemfilaes in &#f, and build themfclues a^tcmple to Concord, and Charitiei And though they build her a temple, yet is it not founded in faith, nor her walles reared and railed vp with Hope, nor. her roofe perfected by Charitie , as Saint Aufline fpeakctb. They brag of Concord , and cry to all men, , peace, peace, when there is no peaceifor in their titular temple of Concord they facrifice their brethren like ilieepe on the al- tar of their heart,and yet cry they Temp Iwn pacts, templnm pAcu, fPluunvit. peace, peace, where there is no peace. L\ktkL.Opimtw the djf tr. cr 1 • (jj^{^ who fluc ^000. of the faction of the Cjrdcchi, and yet 99 forfootbbuilt.a temple to the goddelTe Concord. But what was 99 this elfe ejuam irrifio Dcorum, to mockc the God of peace,faith / ub At tm. )'dufliney to bud d a temple to that goddefle, who if fhe had bin Det (Af.i$. in the citie, it had not bene rent with fo many diflentions . Cur >* enimfirclms gejlis congruere voltieriinty nonibi potius <%dem Dif- » cordUfabricaruntf^ox if they would haue done futable to their >> deedes, why rather ere £ted they not a chappell to Difcord? Thus face-taking friendship oft comes in fheepes clothing, whenwithinftieisaraueningWolfe, for by her fruits ye (lull know her. Thus masked malice vnderthe vizard, vnder the ha- bite of amitie, faineth her felfe to be another, when indeed (he m 1 King. 1* is the m wifc toihrobotm, of fighting agamfi and chiding . And he
that
Brotherly Reconcilement \ toy
that like old ° Jfaac is dimme-fightcd, may be eafily deceiued * Gc"-a7»- with the voice of /**/*<>£, a ndf aire tongue rffuppUhters^ till he feelc the rough hands oikfau, YttAhijjh the Prophet him- lelfc,forthe dimnetfe of his eyes may be coufened with her dif- guife, till the Lord rcueale it vnto him,faying, Behold the wife of/rr^Mwcomminginvnto thee, and faining her fclfe to be another, and then can he vnmaske this mittrefie, and tell her who (he is aflooncasfhc enrreth thedooreof his care, or his eye: [ome in thou nife of Jeroboam, vehy fatnefl thou thus thy fclfe to be mother? I am come vnto thee with heauie ncwes.Yeaiifa* ritie that is neithery?;**^ nor////////, (as Bnu fpake v\ ifely ot her) or rather not one \y ftmple a* adouelt) thinke no ekt/l,but alio -wife as a ferper.t to difcerne ell things, and fee what is euill, could lub- fcribc on the night this Epigram to the inscription of the Con- fuls'tcmple, Adsuvecors templumfactt fincordut, bloudie and 9 TiW- •*• * warrifh hands build a temple to Concord. And we in this wife charirie may iudgc, that though themfclues they inferibe with the Temple of Concord^ chough in their forehead and front like the pHighPrie(Tthey carrie the infeription of Holttitjfe to thef l Lord, tndamitte to their brother: yet voeabulum opere deftruxe- runt, faith ** Urome ^though in words they profefle it,wich their f C»*mmM wotkes they deme it; though they make a ihew ofloue.yet haiic*" 7 they fo denyed the power thereof, that in their itonie heart like that' Athenian altar, we may iudgc is written: Dnto the vn- r * k»owne God of Alert, and malice, of enmitic and cnuie/One ,„~^ compares them to Apothrc/tn'e boxes, which are without titled with names ofmedicinc and fwect hcaibcs, when within there is hothing but Wormwood and Gail, Aloes orpoiion. And though like /<?*£, they hauc tides of health: Art thou in health my brother'. ?orlikc lud.u.Cjodfaue theem.ufler, yet do they flatter with their tonguc,(aith l)*t(id, for their inward parts arc very dueiTe, r.l.^. 9. And when we open thefelxxes we iliall find them no Idle, then full oftholc remotes ot bitterncfle , to?-
ftJeL TOyflflA KctKtcL aflKt*, ' ^OV* l ?Lv* 6K/urtT*f *V&rfltT«f . 'l\omm T.
with the /'*>.« frhichVvord one'oowih'j' *
was not more delighted, thenthev arc \r ith the things their. I Ahichthcylignilic. I wifh thefemen , whole heart isfo
o z deceit-
lo8 Brotherly Ktconcllement.
dcccitfull and wicked abouc all things that none can know it, had in their pretence ofJouc tbztfenejlratumpetltu, glafle win- dowes in their breaft, (which <JMemiu in ^Plutarch looked for and found lacke of in the fabricke ofmans bodie) Tunc ft meu-
m V*U.AnnA. tcs recluderentur, foment afttcilamattii Cfe itlw, as onc'fpeakcth, thcnftiould we lee their maiitious rancor in the heart, like a Lion lurking in his den: then fhould we fee their mifefciefe in the deepc of their hearts, as it were a Lions whelpe lurking in fecret places that he may rauifh the poorc: then (hould we fee their oSi s\ heartland a hart how they fpeak euery one deceit- fully to his ncighbor,and flattering with their lips fpeake with a double heart, Pfal. 1 *. 2. one heart in their mouth, and another in their breaft, outwardly (peaking one thing , and inwardly thinking another, faith Mufcultu on thefc words. Then /hould
xTf»mJ*bi»fYjc fee how they 'reioyce at our miferie, when they feeme to bewaile our misfortune, how they hate when they feeme to louc,how they laugh when they feeme to lament our affli&ion. But feeing nature hath not fet that glafle window in their brcft,
y iami. yctholdethgraccthe 1gla(feofthe jrWbcforc their eycs,which
x* Hcb.4 in Dejrig a * dtfeerner of the intents and fecrcts of the heart,cafteth fuch a reflexe of their inward meanings, that in it as in a glade we may behold, not darkly, but face to face, what manner ones they are. For euery one of them jpeaketh peaceably to his neighbor jvith hts mouth, but in his heart lay eth watte for him, Ierem. a. 8. Wherefore let euery one take heed of his neighbour , and truft you not in any brother/aith the Prophet, for euery brother wil vfe deceit, and euery fuch friend will deale deceitfully : and e- ucry one will decciue his friend, and not fpeake the truth; for they hauc taught their tongues to fpeake lies , and take great paincs to do wickedly. Whofe miricpits and filthie puddles, though now they lye couered with fweetnefle of apparant fan- critic and loue,likc dirtie bogges couered with fnow in winter, yet when the Sunne of righteoufiiejfe (hall rife, and brcake foorth in no Icfle heate then flaming fire, then dial thefc vngodly melt at the prefenceofGod,faith the Pfalmift, as water at fire , and fnow at the Sunnc,and then fhall he lighten things hid in dark- ncfle>and make the counfels of their heart mamfeft : and when
their
Br$therlj RectnciUmtnt. I op
their (how is mcked by that confuming fire and brightnefle of hiscomming, then fh all appcarc their myrie places, their pits and plots,their Serpents fubtiltic thatlayhidvnderthcDoues fimplicitie. And he,beforc whom the graue it felfc is naked,/#£ 26.6. (hall open thefe whited tombes, which appeare outward fo beautifull and amiable to their brethren , that men going o- uer them perceiue not, but are within full or dead mens bones, of iniqaitie and all filthineiTe. But to leaue this fnow-coloured earth and earthly whitenclTe,to that finall melting by the Sunnc of righteoufnefTe; to leaue thefe Apothecary boxcs,(whofe ointment of louc thofe dci<\R\cs>irtstiries3fiiipit$onj, enmities, truce&arre, and yet againe feeming peace fas the feruant told Pb.tdrU in thc'Comcdic) caufech it to putnfic and (tinke in the a7Vr#« £wt*t. noftrils ofthc Almightie) to bthat Iafi opening of /ill hearts And ft^SST l' fecret thing. To leaue thefe ambidexters, QvtAmtnt tancjuam ofnri (zsc s4kj?ine out of 7V//H*peakes ) who louc fo, and arc -f ft itmkk. friends to day,that to morow they may be foes; fo friendly to al C4/'8' that faithful to nonemow praifing and ftraight diipraifing,now » fawning and prefcntIybiting*,today ready tokifle,andto mor- » row more ready to kill : to leaue thefe ambidexters to him that » wil'rcward them according to the work of their handsrto leaue thefe fall and loofe men to him that d cAtcheth the yvife in their 5 ,X'',* owne crAfltnejfe, and mahth the counfellofthe nicked fooltjh , ycd fc Alt ereth the deui fes of the craft ie3fo thAt their hands cannot ac- complt/h their intended enterprtfi : and tolcauc lalHy thefe maf- ked hypocrites ( who in the theaterof this world arc now the diuelsltage-playersj to that lift cataftrophe (when they haue lifted their parts ofditTimu!ation)£x,f>f m.iledifli in tgnemater* www.Gooutye curfed into euerlaftingfirc : let all true recon- ciled friends, as they pretend the mew and fhadow , lb extend thebodieandfubitanceof friendship , and be reconciled in- dcede.
Which doctrine, as it rnmasketh the face of hypocritical! jv.'c. Ioabs , fobindethit the hands of blood-thirftic /:/*»*><•/ , vndcr vvhatfoeucr their pretence of rejcngc. H'hofoeHerfljalfmite thee §n H)c rieht cheeh,tt<rne to him the other alio, commands Chrift our Lord M\d Iaw-giucr: tsfndif Any will ' fne thee .it the law for
o3 ,i,j
1 1 o Brotherly ReconciUtnenr.
thy coAtcJet himhaue thy cloak* alfo : And rrhofoeuer Will compell
thee to go a mile, go with him trvatne, Ctfath.f.29, Vnder which
triple ?niury,of our perfon, If anj finite thee\ and of our good,7f
Any fue thee\*n& of our body, If any will compell thee to trauellj
comprifeth he all wrongs offered by our enemies, as the elear-
\lTmH'inh'C nedobferne; which 10 we muftbeareinthegrcateftmeafure;
as forbearc to recpite in theleaft degree. If anyfiiallfmitc
thee on the checke -with the fist ofmckfdneffe, turnc to him tho
other alfo,faith Chrilt: to which yet thou art not bound accor-
/iohni8.j3. ding to the letter of the law: for neither fChriit himfelfc, nor
* Afts^.j. sTaulh'is Apoftle turned the other chceke to their fmiters,(as
/tftethatmeffengcr of Satan, being fentto buffet the CbriitU
ans, when he fmotc them on the checke , replied to their coriii
pi zu%that their mafter bids them iume the other alfo ; and beat
them with this text, as the fowler fmote the Eagle with that
fh aft which was feathered with herowne quill J for preparation
' \£'h-ude Fer' nem cordis non oflenfwnem operls intelligit (faith *Anfline) He vtt-
76. ' " herslandeth great eft patience and moderation of mindyhiih^Chry^
p^ftSfhZ.fift*^^1^ fomekother expounders, that after one wrong,
kfheoph.^imbr. thou be more ready to receiue a fecondthen requite thefor-
& Few m hoc. meuz^^paH/wa4 YCadie, not onely to be bound, but to die alfo at Ie->
rufalemfir the name of the Lord lefttsjtAEls 2 1 .1 3 .or as the Co-
rinths iuffered this three-fold wrong of their falfc A poRles, If •
they brought their perfons into bondage, or tooke their ooods', or
fmote them on the face,a. Cor. 1 1.20. Thus mutt we turne the
\?trt«n.ixom- otherchceketo ourfmiter, that is }Buplicatam iniuriam perpeti
meni.inMaib.5. qHamr€y€rretail0nemJozmoxz ready to receiue another wrong
then retaliate thejformer. Said l,another ? Imay adde a greater.
If he finite thee ort the right cheese 3 faith Chrift; which blow
comming but from the left and weaker hand by nature (faith
™d^£!?epiunl mt^fufime) is lelTe fore and gricuous,thou muft turne the other,
m&z ujim (Ira tnc left checke to receiue a greater blow from his right hand,
^liTpZTpar. which is jftronger then the left , and fals not fo light where it
ttm^uxitdex- Iighte'th.Thusmuft we offer the acceptance of a greater iniury,
"ihwlstmtft? then repay the lciTe which was offered : as Chrilt our head to
u^nfiMb.de tjie fmitcrofhis checkc,C>%/£.2 6\67. offered his whole body
cfm.atumai.gre. . r . . . . ■ • j i ■ i « i 3
FUnMb.7. c.17. to be crucihed,ratner then requite it, and gaue his backe to the
fmitcrs,
Brtthtrly Reconcikmtnt. l n
fmiterSjhis checkcs to the nippers, and hid not bis face from fhame and fpitting.f/^r.^o.yca offered his head to the thornes, his mouth to the vincger, his hands and fectc to the naiJcs, and his precious fides to the fpcare.
Andiftorthygoods, the litigious wrangler will fuetheeat the law for thy coatejziher then reuenge Jet him haue thy ciobe alfo,whichisofgreaterva]ue,orfas°SaintZ»^changeththcfe t Luyct. garments) if he take firfr thy cloake, let him alio hauc chy coatc which is nearer vntothy felt/that is ^'w.ev^xf/jrrfufter wrong, rather fultaine harme, then to go to law one with another , as not oncly 'grace commaundeth, but cuen'1 nature itfelfe CWl'^J teach thee. Yea for thine ownc pcrfon,if any <n iyya,$'\y0H dial r. i . .& tmmJU not onely take vp thy horfe,but port thy felte,and compell thee ' to runne a mile at hi s ftirrup,yca and loade thee with his cariagc (as the'lewesrt^^tra-*/ tookevp pofr, and loaded Simon 0frMat.a7.52. fCyrcnc with Chrilis erode) thoumuft rather go with him two miles j not calling off that which predeth downe, but runne with patience the race that is let before thee , though he ride thee like an afle, rather then like ///*» couch downe vnder thy burden, and in reuenge kicke againft the prickes . And this is thcyidtory whichouercommeth the world, to kiffe thus the hand of him that fumes thee on the checke , to cloakc thine c- ncmy that fucth for thy coate, and to runne with him two that compelled; thee one mile. This is the goodnefje that ouercometh jutllyWOt to refill euill, but putting vp thy fword of reuenge into his fhcath of patience andlong-futtcring, to commit it with J).<tHt(Jto hi'miut iudgeth righteoufly , Domme tn retrdues, thon (halt repay for me O Lord • Ego non retribuam, Domine tH re tribnes pro *f?,not I, but thou (halt anfwer for me,0 Lord my Gpd.
It was fern^oxceptio^bniuOn exception (faith one) of'T*/- cijh.i.oj/k. lie, That none hurt. or h.trme Another, wfi/aceJfittts^nWc prouo- ked . 0 qnam jimpluem veramcjt (ententuim dttorum verborum ad-
rhpit'.Q wiiatagoodfentcncc(iaith,Z^vf7wwriw/) he tl*44m i with two words /yea with one fyllablc, which like a little '*?•**• Ic lumpc, and with that linall herbc put death iu i'ic pot . Vnlcfli* prouoked ? Vox pecudis non ho*>
the
in Brttherlj RecMcilmcnt.
the voice of a bead and not of a man ; for what clfe could the roring Lion hauc excepted? He came indeed nie the truth,and if this »# had not bene, he had fpoken like the Apoltlc ofChrift Icfus, Si lacejjlttu planus infemitutem adigit3Ji exedit,fideuorer9 Jiinfaiem ctdat : fufrer if thou be prouoked , if brought into bondage,iffpoiled,ifdeuourcd, or if thou be fmitte on the face, v otriifU tthi. Proud 'nature indeed thinks it bondage andfl*uery tofuffenvhen
c^;^f^m^e^Proho^^ut^um^c anc* meckc-m*king grace it teacheth $Jtfa that thrifts fcruant is herein a free- man ; and in this free ferui-
tude oflong-fuffcringmuft we ferae our God, as ?^»/himfelfc fcrucd the Lord with all mcekneflfe, with many tcares and tcn- tations which came vnto him by the laying await of the Icwes, Attt 20.19.Thus to ouercome not only thy foes euil with good- * lames 4.1. nCs,but thy fclf,and in thy felfthoic*fouldiers of Satan,thy lufts / *.P«cr lis* which fight in thy members vagainft thy foulc , thou refifteft the dwel^ that he giuc ouer the fiege, znd flit from thee, lames 4.7. thou conqucrclt no leflc the the powers of darknes, and puttclt to flight the armies of thefc aliens. For as the mouth offlefhly wifedometelsthce, Fortiorefl qtsifequamquifortijfimavincit moenia, Valiant and more vid^orious is he which conquers his g wne anger, then if he wonne a defenced citic . So leaft thou ftiouldft thinkc this wifedom oftheflcfli enmitie againft God, Salomon tcls thee from the mouth of true wifedome , that it if fubie& to the law of God, Prou. 16.} i.Stronger ishe that is flow to anger ythenamightie mam and he that rtdeth his owne mind9 then he that winneth aftrongcitie. For whereas the fpurre of an- ger makes our feete (which fhould be flow to wrath) fwift to fiied blood; and like that meflenger of Satan , is a pricke in our flefh to buffet vs with its wicked fitt, and others with the fift of wickednefTe, we had need thrifc with Saint TWto befeck the Lord,it might depart from vs.Whercin yet it is no Jeffc dolefull %tMt.*.dfrrd. Jbcn dayly to bchold,how with toiles and trifles (as *Settecano- «*«>5» tcth) our bile is moued to anger, and our choler inflamed with
*» heate and defire ofrcuenge. As,our feruant is not quick inough, H or our potion and drinkc made too bote , or the bed is ruffled » and out of order , or the table is negligently fpred and ferued, * yea the coughing of one or faceting of another , or the ouer-
tutning
Zrothtrl) Reconcilement. 113
turning of a cup, or our feruants letting fall of a key,driueth fomc into rage and furie. Yea as the ■ Buil j$ angric at a red co- f ***M \ i* k>ur, the Afpe at a madow, the Beare and Lion prouoked with atabhcloth:fo often tedie anal writhen natures arc with the very colour of iniurie, and fhadow of wrong incenfed fo farre, inv.titfoonc* minnas vocent modic* beneficta, Small gifes : ;.d little good turnes they courfciniuries. Nay, fomctime( asb he 1 StmtMx uotcth) are we angrie that we arc not angric,and prouoked to CJf' 3" auenge without caufe of reucnge: like litle children, who, W" they fall will hauc the ground beaten, and oft know not at " whom to be angry , but only they are angne without caufe and p without iniurie, yet not without fomefhew of wrong and de- * fire ofpunifhmcnt. and therefore are often deluded imiuttione n fUvarHmy & fimnlatis deprcexntium Uchrjmuy with femblance " and counterfeit (trokes, and with fained tears ofthefc that askc n them forgiueneffe: Etfalfavltione falfiu do/cr /*/£/*?*, and their * falfc gricfe is fatisficd with fained reuengc.
Someagainc go by the cares for a woman, and idem velie (faith4 Senecti) their vnitie ot : affection ( which ftiould be the < Lh.\.:*/.\u knotofloueandbondofpeacejf^/.i.a.) becomcth the caufe of their hatred and ftirrcr oi contention. Iter angttftum rtp>u trtnfeHnttHm excitAt: 0:herson horfebackeftriue tor the way, and thefearco.it of the way, I meanChn(ts,whtch is the kings high way ofhumilitie, and may learne it of Saint Pa/i/jl^o. i 2. TogiuepUce and way to wrAtb, and be not high minded, buc make themfeluescquall to them ofthe lower fort. For becaufe an high mind s;oeth before the fall, Prou. 1 6.\ 8.thereforc Saul being mounted on his (teed was thro wnc down to the ground, t^i:L), and being thus humbled from his horfc was exalted on high, and that humilitie was the (hrrupc w hereby he got vp in- to the l'eateofheauenly honour. I wifti thclc obuious quarrcl- lers and goates (which in their high mind arrog3tc the right hand, when their place is the left) would learne of thole two goates 'mdiPImtei which (as' '-.om his eye there re- j^u^um
ports) meeting on a (height and narrow bridge, that the one r^ jo- could not pafle by the other, nor tunic ifidc to returnc backc j> igunc, non vim fedvhimfifofeccrHrj.'y neither made his way by j>
P oua-
H4 Brotherly Reconcilement.
oucrturning the other, but the one lay dovvne that the other might go ouer him: as it fared with thofe wayfaring pilgrimes, Thou haft brought vs into [o fir ait ap/ace, t hi men ride oner our heads, Fful. 66. Some againe on foote in their pride contend for the v\ ai!(thcfe are as wife as a wall) and their too much tur- ning to the right hand before mcn,will make them be fee on the left by God himfelfe. Thefe might learnecf/^r^wro ytcld their owne right to their infcr:ours tor peace: Let there be, I pv?y thee, no ftrife betweene thee and me,, nekher betweenc thy men and mine, for we are brethren. Is not the whole land,is notthewholeftrectcbefoiethee?depart,Ipray thee, in quiet from me. If thou wilt take the left hand, thcn'I willgo to the right; or ifthou wilt necdes go to the right hand, then I wili taketheleff.Forin thus giuing and notreceiuing honor, we are commaunded to go one before another ,l\om.\ 2.1 o.Wc muft not then like Jonah be angrie for a fhadow, and for thefe toyles and trifles be moucd to vengeance, but ft ay the firft motions of wrath: one and not the leaft whereof is opinio iniw /^opinion of
*LikAiUfr* wrong, and conceit of offered iniurie (faith c*5>/7^) in thefe
w/.ai, triuialloccurrenccs.
It was that PhiIoiophcrspofiriontoiVm//</ which he made the title of his bookdThat imurie cannot befa// a wife many and
fay. 3* thereof f giueth his reafor; becaufe that is inuulnerable,not that is fmitten with a blow, but which fcelet h no hurt nor hanne by the ftroke, (as he in the para: miaft fpake of a worfc blow ) They, h/iue fir::cken me but I was not hurt, they haue beaten me but I fi/titnotyProu. 23. And yet is it a world to fee how men in an
I Gtrt.i^ houfe, like thofe g brethren in the wombe of %ebecra, ftriue andftrup:?,JeforpreheiTiincnce,)??^/^J/^<?^r^^<?^//ir/?,and to recemt this honour of precedencies one before another fax- tirgl:efore others after a (hadow, which flies vs the fafter we follow if, and is caught indeed and catched by humihtie, and falling downevponit, A'at. 23. 12. his awonder to fee how our right-hand walkers, and cutting fwaggercrs (land on a wall vnto bloud, and oft for the right hand thcrof make it a partition wall of ftrife betweene them and their brethren , and fo rcarc vp a partition wall of their finnes to feparatc betweenc them
and
Brotherly Reconcilement. 1 1 J
and their God, Sfa. 5 9. *. Like thole two cockes inkcx£/ww, j^^J^ whofecagcrbut cauflcflc fight when. Tbemiftoc/es beheld, he cryed ihus out in admiration : Thefe fight neither for their coun:rie,norforthcirhoufholdgcjs , nor for their anccftors ne, nor for theirlibertie,-^ for their thikfoea, noryc: for their ovvne true glone, but oocly ne rlurr.b 4ktr+fmf€rttmr% nut Alter Altenceda: , left either fiiouid yeclu* to the other, and kemeto beouercome. And i idcedasthemailkrcfche pit oft lets two cockes together, to fight vino the death ofthem both, and then after mutual! cor. quelt, fuppcth perchance wich the fighters bodies. Euenfo(i \vAkl(jrei*rie) the maifef of thefe » T*fitr*if**. two hoc-fpurres, like a traffic aducrfirie ofbeth their fou!s,fct- J*4*"***"* tech them by the cares for toyes, that after mutuall conflict he may conquer them both, and fo iuppc With their foules at his home,when in this world and cockpit ofcontention they hauc made him paltime and fpcrt. Thus like the Frog and the Moufc in the fable, they fight eagerly for a toy, and then comes the Kite, the prince and chiefc foule that rulcth in the ayre,cr r*pit vtro/ijue Mat ores t and lhatchcth away both thefe great war- ners.Thus like two Emmets in the mole-hill of this earth , w« fight for fupcrioritie, and then comes a Robin-red-brcaft and pickes vs both vp.Thus when they fliould be k flow to rrrttb, as i ixm. up Godhimfclfe did not runne,but onely walked to take ven- geance on his encmic, and deferred it too till cuen and ecole ofthc day, Gen. 3.8. they runnc and prepare themfclues to bat- tcll, as ' /)**!>/ fpeaketh of his enemies, their feete runne to cuil ; v'^t- 4- and they make halt tofhed bloud, Efa. ^9.7* as if not hcauen but hell were the prize of their race: they fo run that they may obtainc it. And this they defcrre not till eucn and coolc ofthc day, butinthchcateofriicirb!oud,hateof iheirbroihcr, and cooleofthcirchantie they rife betimes, and execute this RMJ ment in the morning. Yea whereas the God of mercic can c with l.heHio be auengedof his enemies, /■/.#. 1. 14. thefe men of murther come with aha, aha , There, there,fo would we hauc
.;//w.and with thaimcballengcr of f/4//;,not prouckc alone ■ ,S:r but proclaime a combat, I defie thec this day, r;ii»c me a maw th.tt\>cm3y fight hand to hand, that I may conquer or be P 2 quelled.
ii 6 Brotherly Reconcilement*
quelled. And wheras the prouoked refill ant and defcndant.aru tUtociHt. tagonilt is ofc (as "Gregory notcth) withheld by good motions from anfweringhis challenge and defiance, the fubttl aducrfary „ of his foule brings to his minde the offered indignities and J, wrongs receiucd> and with exaggeration of each circumltance „ fhewesthem fo intolerable , that for moll part being afhamed „ of his former patiencc,and blufhing at his firft forbearance, he lamented) the time by-paft of reuenge, and with the cog retur- ning to hisvomitejicketh vp his malice into his ftomack which oNom>r.Ui*d. he.had cad away : like Hector in the ° Iliad, who told tsfchilles that he had ofc refufed his challenge indeed , but now I wil not flic thee (faith he) as I did before, Now my courage^pri ekes me forward to refill thee to thy face,and ftand to it manfully. Z\ciy.i km t'f hiv akciUjj, whether IkWlov be killed . Now will I flay a man in my wound,and a youg man in my hurt,as cruell Lamech couragioufly or rather outragioufly vaunted, Gen.q.i %•
Of which fire ofcontention a nd fury of reuenge , as Satan i$
himfelfethekindlmgcoaleandprincipall prouokcr, fo is the
worlds reputatio no leflfe then the bellowes therof,& acceffary
„ abettor : for the pacate and peaceable man which is vnwilling
„ to reuenge, contempt w eft omnibuses, is contemned (as truly obi
Ui6.dtu,i*(l obfcruedp Latlantiw) anddefpifed of all. "Andbecaufc he is
c .1%. thought not able or not manly to defend himfcife , babeturpre
nfegm&tr.rm, heis reputed a faint hearted lubber, a coward
r> without courage, ?iau a body without fpirit and life in him. But
» he that will reuenge his iniury, Hicfortis, hie firenupu iudicaifir%
» htinc colunt Jomcv.er.er ant ur omnesihe is counted a flout man of
» flomacke,all honour and reuerence his courage, and fcare him
?> for a fwambuckler and kiicow. Which pointing of tb)e finger,
Et dicier hie eft ,this is the man of valour, whetting his courage,
puts refolution in the fift,reucnge in the hilts, and bloudmed in
the blade: and this, this is it which makes them refoluc with
. . . thok cutttext'm^Sene c a tCMtmu contemn emrtrAnqmrnt, ft vwk-
1.7%. caucrimtu tmurtam , It is for our credit and renowne to put vp
no wrong that is offered . A r late writer (b complaines of the
)ZmUE™ltn Noblemen of France, who count it their greateft difgrace if
Mu.yw they pocket vp the IcaA iniury without forne reuenge, and
thinkc
Brotherly Rectncilement. 1 1 7
thinkc their honour is impeached; yea touched as the apple of their eye, ifftraightway they fecke not his death who hath wronged them. Thus their Nobilicic reft, feth the honour that commethofGod alone, andfeeke honour o:.c of another . I wifli Enghfh hearts were not fo infected with this French dn- eafe,whofe harts tike no eafe but while they medicare reuengc, the temples ofwhofe heads canot take any refl till: hey find out a place for rcuengCjwhofc eye-lids cannot deep till they ice re- uenge,and whole fingers itch till Satan hauc taught their hands to warre and their fingers to fight his ovvnc battels . But the foolifhneflc of the flefh cannot giue her an obiection which the wifedomeofthefpirit cannot ankver, who both by her law doth infatuate this wifedome,7'&0#/£ :// not ancv^enor Lemind- fullofvi>roHZ,LeHit.\<).\%. and by her Golpell or peace counts itfoolifhnc(Tc with God , See th*t ?wn: recempenct etitll for emit vmo Any r»Av,i .Thr(f.j .1 j .V enqeancc is mine, faith the Lord, %om. ii. He alone in the Magiilratc (who is his hand and fword-bearcr before himjearieth not this Kvordinvainc,/cW. \% And me thinkes the Almightic cries here like the true mo- ther for her owne, Mint, it isjpimrjetitnorbf demded , I will recompencc, faith the Lord. A ivJrherforcwhofoeucrvfurping Gr>fcrv$\ist*keththisfi*ord!U wrcftcthitfo out of Gods hand, fhall oenfh with the f.vord,faith Chrift cur Sauiour, A futh. 16. j 2. For who fu thus fhedcie h mans blood; b,y man lliall his blood be Hied/aith God iiimfclfe/- -kil with
the fword,hcmu(t be killed iviththe : thisfon,
{Mtaf.f <?rio.
Notthit Chr'tflUnre'.: fence , as Attchinr Monet did o
wtrdtthptti priuate offence mo hafhetih of patience ind I
n.jl. fo willed it him before, to ft!: lusco^te an.i buy a fwordin pul>hke defence, vcrf. 36. Icmakcth weaklings Co Sftrfin Gods battell for religion , that they put to fight the ar- &ie}0ftht*fte*tr,Hekii.i4.vridy*tl\Tot\ in m ins combat of reucn^e,as \o;tuep!jce to m*thjM& not refi/f im*H;M4/. <;.}$. Bui it gmcihf patience in time of aducrfuic /" *&!•«*« i|
P ] and
n3 Brotherly Reconcilement.
and wrong,vnti!l the pit be digged vp for the vngodly . If tea- rYcrfc 1.2. cheth vs \\v\\xfDauid to commit all vengeance to God with a double attribute and Epitheton, O Cjod the Avenger, O God the Avenger , fhew thy fclfc clcarely : ftand vp thou Iudgc of the world, and re ward the proud after their deferuing. How fliall the wicked , how Qiall the wicked triumph and make fuch proud boafting ? They fmite downc thy people , and trouble thine heritage . It tcachcth the opprefled to rely on his iufhee, •Vcrfc 23. that he will v recompence the vngodly their wickedneflc, and dettroy them in their ownc malice. It telleth vs God U iealous% And the Lordrcuengeth, the Lordrcuengcth, euen the Lord of An- ger .The Lordrvill take vengeance on his Aduerjaries, And he refer- ueth wrath for his energies, N*um 1 .2. And therefore he that ta- keth andvfurpeth thefword, fhall perifti with the fword , and Gods vengeance (till auengcth mans reuenge. Bccaufe Edomc xExelc.»5.u. C^tn inc *-°1^ God) hath done cuill by taking his vengeance *3»'4>1*- vponthehoufeofludah, and hath committed great offence and rencnged himfelfe vpon them , therefore thus faith the Lord God , I will alio execute my vengeance vpon Edome, "they fliall know my vengeance, faith the Lord God . And bc- caufe the Philiftimes haue executed vengeance , and rcuenged themfelues with a defpitcfull heart to deftroy it for the old ha- tred, therefore thus faith the Lord God , Behold I will ttrctch out mine hand vpon the Philiftimes, and I will cut offthe Che- rcthims, and deltroy the remnant of the fea coaft, and I will 1 execute grcatvengcancc vpon them, with rebukes ofminc in- dignation, and they (hall know that lam the Lord,when Ifhal lay my vengeance vpon them . And thus God reuenged them 11 according to their handy- worke,in weight and meafure,his c- tcrnall for their tern porall vengeanice , and mcafured to them againe as they meafurcd to Iuda,yca a meafure prefTcd downc, ! (haken together, and running oucr gaue he backe againe into their bofomc . Ft Iibet hominem vindtcAte ? and hath any man yTv».io/<r.42 now lult and courage to be reuenged? faith J tsfuflme : why t» Ortt.Dtm. ftay trie Lor(fe Jeyfurc . The holy Martyrs , whole blood was powred forth vnto death, are not yet auenged,«^?.c\ but they, that is, their blood alone (like tbe blood oiAbet) crieth with a
kuJ
Brotherly Reconcilement. I \g
loud voicc,How long Lord,holy and true/locft thou not iudgc „ and aucngc our blood on them that dwell on the carrh ? and it » was anfwered vnto them , That they fhould reft for a little fea- fon.vntill their fellow fcruanrs and brethren that fhouldbe killed eucn as they werc,were fulfilled. Yea Chnft himfelfeis not yet all this while reuenged on his enemies , but henceforth from his paffion he tarteth till his enemies be made his footfioole^ Heb.io.i}. At his bitter paflion when he was reuilcd, he rrui- led not againc,when he iuffcrcd he threatned not3but commit- ted it co him that iudgeth righteouflyjnghteoufly indecd/orhc fmote hisfonnesenem\cs , in laying his wifhed blood vpon them, and be fmote them on the hinder parts/or it is to this day vpon their childrcn5and hath put them toa perpetuallfhamc . Thus tarieth the head with his members the Lords leyfurc 3 w ho is that auenger of llraell , and will recompense euery man at length according to his workcs.Who are ire then (asketh xAtt- % ibu. jfrw) that »*(hould feekc reuenge? If God fliould feeke it of vs, vbi remaneremtiffWhit fliould become of vs, and where fhould weremainc? He whom' fcuen times in a day , yea dayly and «Prou- hourely wee offend, will not be auenged on vs, and (hall we feekc vengeance on man who hath wronged vsbfeuen times in 4 Luke 17 4. a day,yca though ' feuentie times fcucn times iniuried vs fellow 'N*1'1-1* •**• fcruants?
Bcarc then and forbeare (aduifcth a graue JPhiIofopher) be- d SmUljt ird hold eucn now is death romming which will makeyou cquall. c ■"-»'• What docft thou fighting and ftabbinghnn? doclt thou wifh any thing but his death whom thou wouldcft reuenge ? Frtam morietnr^hy he mall furely die ; thou loofeltbut thy labour, Ftccre vis quad fkttirxm est . Likethofc blood-thirftic* Iewes, #AAstj 14. tho 1 vowdl with un oa'.h that thou wilt neithereate nor drinkc itilltho 1 haft killed him. And whereas \\kcif/oft/dier tf lifm f\Mmm.i\4 fCbrij! f.is cuery Chnftianis called in this warfare,?. CV. 10.4) meisi, by htf captaine in his ftand and vocation; 111
calling he muftftand and abide till he be called away, , , <- as the h Aiv,cll told JoCeph, Be there till I bring thee word, as it b M thou hadll rfcc'Ccnturions commaund thou (aveft to this foul- , Matb.I.*. dicr, Go^ndhe^eth , and fcnde'i him from his (ratio n, In '.-fit
tmperAtorx,
k AS.u
/ TUn.nat.hift.
depart.animul, cap' '•
n Gen. j.* j. o Job. 1.2ft. Ecclef.5.14.
degct,tr<tt ani- mal cap. 4. ^ ler. J5.10,
120 Brotherly Rtconattmtnt.
Jmperatorls , without his Captaines lcauc and Generals com- maund. Yea, whereas his foule is coopedvpinhis earthly ta- bernacle, like a bird that iskeptvpinacage, with L'aine thou ditlbluelt his tabernacle, and violently breakell the C3ge,that his foule before fhc be called, may flieasabirdvnto the hill Whciefore haue rather patience in the time of adueriitie, vntilJ the pit be digged vp for the vngodly. O tame thou the Lord leafure,yetavvhile,and he that (hall come will come, and will not tarric long to fet him away. Meane while Jet his foule like k Peter lie in the priibn of his bodie wherein ic is imprifoned,tiH thy God fend his Angell to finite him on the ikle with ficknes tha; her chaines fall off, and then fhail (lie come out of prifon wherei.ifiie was fettered, and death the iron gate thatleadeth to the holy citie, fhall then open to her of it owne accord.
The consideration of which rnotiues if it enter not th mind., yet Hofcete:pjam,confider but thy felfe,-how nature had framed thee a peaceable creature, and thou wilt hardly feeke rcucngc.For whereas (as the ' naturalift well obferues) (be hatl giuen heryoungerfonnes,I meane,other creatures which ar but her bafe-bornc, couerings, as bucklers to defend , and weapons to offend their foe : asfhels to the fifties of the fa knottie barkes to trees oft he forreft,hard hides to the beafts < thefield,(tingstotheBees,bri(tles to Hogges,and to Hedge- hogs their prickes,rough haire toBears/catherstobirds,fca!e to hfocs, and fleeces to the fheepe; yea (as the " oracle of na ture further addes) flings to the Scrpents.fpurrcs to Cock horns to many bealts, teeth and tusks to Elephants and Bore armaveladtnHadendtimveldefetidendum1lhQ\t weapons of ( fence, or armor of defence, as he fpeaketh; this mother hatl brought foorth man (though not her eldeft fbnne, yet the be ginning of her ftrengrh, the excellence of her dignitie, and th excellencie of power) vnw:eaponed, vnarmed, vnfenced, ac naked faith P!tmey as the GodBof nature fiift created him, an fuicc * returneth naked into the womb of his mother the earth as naked as he came from the belly of his mother; yea , nudifl mum omnium amwahum, moft naked of all liuing creatures : oneniotetr^tofhcwjthat this his mother baremt hm^Xh
Jere*.
Brother Ij Rectncilcment. 121
Ieremieyac$ntentious creature, and a man that fbitteth with the rvho/e earthibut vior Hf*m , thatfonne of peace % Luk. 1 0.6. to haue peace, and if poilible, that peace wich all men. Atwhofe birth ihc feemes to fay to her fonne of peace, as fpake Chrill to the raging (zi^eace and befttll, l>ax hmcprolt, peace be to this fonne of peace. In roy frame of thy bodie I hauc taught thee to bc'Zuovnftivtxly, a peaceable liuing creature.- peace I leaue r o^Un.^/Vs. wich thee, my peace I giuevnto thee . And 11th indeed bodies flic hath gwen creatures futablc to their foulcs/ as f G.Uen tea- /**** T/* chcth) the frame whereof and pofltion is correfpondent to the c^.i. uM'<cr-' feature of their minds & difpofition; as, the Horfe becaufe he is „ noble fpirited and couragious, ftrong hoofes as hard as flint: „ rhe Lyon becaufe he is magnanimious & (tout,fenced him with „ teeth and pawcs:thc Bui with hornes,which he lets vp on high „ and lookes with a ftiffe necke: and the Bore with tuskes, which „ are Jta* Zuuqvto), their naturall weapons: but to the hcartlcflc „ Hart, theDoue which is peaceable, and Hare which U 3 timo- „ rous creature, hath fhegiucn an vnfenccd bodie, (for thus ij\ ,, fa\hv u*hio\v i pJrif,*Ti dL^KipoviyJ [xt>vrip,)nc'tthei;b2th nature ,> armed the fearefu/l and quiet, nor vnarmed the cruell creatures: „ Oshominifub/tme datum, as hc'fpcaketbjMans countenance be- ' ^>*<1*- *• ing framed vpward and erc£t,fheweth his affcclions fhould be on things not on earth but ■ aboue, on his mother Ierufalcm a- ■ < bouc.whereisfuchavifionofpcace, that the citizens of that * Gj]'4' common-wealc are ofonc heart, and toule and like brcthicn dwell together in vnitic.His countenance fo comely, and his afpc£fcfoamiable(as Pope* Greporie fee ing once the face of * B?hem.hki. an Englishman, laid, he was AaftmqiutfitAngtlm) Enghfh a.< * •"•-'
Angels-hkc, becaufe his face like 7 Stephens ftione like y Ad.*.i5. the faceofau Angcl,)like aglaiTercprefcmethihe image of his foulc,ho\v amiable and lonely it mull be : which but looking tborow this gl jffc window of the vilagc, leaues there fuch alu- fiernnd rcflcxe of her bcamie .The fmoothmfle of his bodie },'r,r': bctokeneth nothing leifc then the roughncflc of his mind, as *> the vnarmedneffc of that, neither the bearing amies of this: for though nature hath giuen him an hand , which ( as thefe two Fathers of* Philofophic and * Ph ifukc note) is boxh home and
Q^ hoofe,
b Galen, ibid.
in Brotherly Kecincikment.
hoofc, fword and fpeare, yea all weapons vnto him, bccaufe it can take and handle all weapons of nature, and make any ar- mor by art: yet feeing a* the b one auerrcth, he is £*or«'?Mi//Kor *} c jiriji.u, i. wMfjLutlv, a peaceable and ciuill creature, he is but ( as the c o- pLtK.cap. 2. thcr teacheth him)to take thefe weapons into his hand through "wiledomc and prudence for his better regiment of ciuill af- faires, and that as a magiftrate and Gods minilter of iufticc he take the iwotd into his hand, to diuide iudgement aright, and giuc euery one their portion of right in due icafbn, left if he take the fword as a magiftratc of his owne mifchicfe , and minitier of his owne malice,he perifh with the fword, and like Saul at the leafHailvpon his owne fword: and though authoritie hath armed him 3S a publike perfon for iuftice, yet nature hath vnar- med him as a priuatc man for reuenge, that as man he hauc peace with al men,Hcb. 1 2 . Wherfore as the A poftle held fome the glafie of nature to behold their long hairc, and fent them to her (hop to cut it for fliame of men, 1 . fir. 1 1 .1 4. fo may 1 bid man behold his owne naturallfaceinaglaflc,and fend him no further then to his owne ("hape, to cut off all brutifh afperitic and roughnefle, left he become afhame-kin of mankind. And doth not nature it fclfe teach ye, that if a man haue a cruell mind as well as long hairc, it is aft amevnto him? Howbcit, if nature as man cannot diffwade him from taking the fword ,(ith (he hath giuen him no armor of dcfence,yet might religion as a Chriftian perfwade him to put vp his fword into his fheath,fce- ing it prefcribes him no weapons of offence. For howfoeuer as a priuate man, it bids him take armes, Spkef. 6. 1 3 . yet is it but the armour of defence, not any weapon of offence faue the fword ofthefpirit.it is but the complet armor of God, & wea- pons of his warfare, not carnall but fpirituall, i.fir.i o. to caft down not withholders but holds, not imagined wrongs, but his own imaginations; and things exalted not againft him,but the knowledge of his Godjto fight not fo much againft flefh as fpi- t\ts;principa/tties, not Princes; not the powerfull, but powers; nor gouernors i n the world, but worldly gouernours , which are princesoftheayre:thatifhe^«/rfi?^/w^tf«^ head, it be of faluation to keepe it from offence^not of deftrudion to plot his
xeucnge.
Brit her ly Rcconcikmnt. 123
reuengc. If he gird about his ioines it be with the girdle tfvers- ttfy not fcucritic, with his fwordvponhis thigh to execute his vengeance. If'hcfliooehis^r/^it be with peace as with wool!, and wiih patience as with lcad/o be flow to wrath, not with the vvingsofreporttobciwifctoflicdbloud. If he take thcfhield, it be offaith and patiencc,to quench all thcficne darts of the wicked, not of refinance to withftand ininne. And if he take thefword into his hand, it be the (word of the fpirit,to cut a- way the iinne and the wrong, not of rcucngc to cut off the (in- ner.
Ncuerthelefle,if thy bodily nakedncfTeby naturc.cannot as man vnarme thine affections of rcucngc, nor thine armour of religion as a Chriftian defend thee from offence, yet if in thy fwelling furie thou behold but thynaturall, or vnnaturall face rather in a glaffe, in fhame of thy disfigure thou wouldlt go thy way from wrath, and neuer forget what maner of one thou art. For Licet or* ipfa cerncre iratorum^ quorum ora, facie s, vultuj^ r*HtMntur,2s*ruf/j \pc2Vc1h: If the angric and wrathfull man *£'*•«• V-*- would but behold his owneface how deformed it makes his vi- fogCytjuttaa/teriwindigeretadmontttoMej he needed none other ( faith ■ Qnjfojiome) but himfelrc to rcprouc him . For indeed * n«ml*$ *i noaffectionhath(asf^^r<inoteth) a more vgly and il-fauou-y^ id,**, red face, vNhcn the hatret (land like bnftles and ({arc molt hot-"/ 4- ridely, the eyes flafh like lightning, and fparklc fire, the tern- »» pics frowHC with wrinkles, and gloomc withcloudic broucs," the noftrils muffing with difdaine, the teeth gnafhing like a » doggci& inter feaaet at t , and whetting one another like the * grunningofaBore, or grinning ot a Dogge,d)C checkes i\\cl- •» ling like a bladder puft with the wind.thc countenance trucu-" lent and fierce, now pale as death the blond retiring, preiently " red as aTuikie, it ictiiming: the veines (welling with heau- 1 the blond, the breathing thickc panting with fighes, thclippcs » trembling withthrcats, the tongue J ith abrupt and"
in. perfect fpCtch.From which palfey oftngCI tl.cv t r> 1 1 into tlic hptlepfufXVi^, failing fukneffe ofieucngc, z/f cadant ip^vc/ fen in Alios »kicL»:, that thev fall downe themklnes dead, ^rather . adly vnonotheis. VVliu d face of anger when
C> 2
124 Brotherly Ktcencikment.
°i)ud kir*e«- 8 TUitdreh obfcrucd in other men, lc(t be fhould fecme terrible
5& and vncouth to his friends, wife, children and family,he bids his
boy hold him a glaflc in his anger,that beholding his deformity as women do their fpots, hee might correct his countenance thereby.
hfbd \ve reade it fabled in that b author,ofthc Goddcfle OMwer-
ha> that playing on a pipe which blew vp her cheekes , and be- ing checked by a Satyre , laying, That vifage befeemes thee not, lay away thy pipe, obeyed him not then, but beholding herm f- fhapen face in the nuer asinaglaffc,threwit away in greater anger,
J proctdhinc dixit ,no» eft mihi tibU tdnriy Vt vidit vultu\ V alias inamnefiios,
iOwd.l.i.<U*rt. faith the 'Poet. And many angry men which haue not beleeued it by report, by beholding their face in a glade haue bene paci- fied and appealed : ^jbufdamiratisprefmt affiextjfe jpeculum9 It hath mended fome angry men to look themfelues in a glaffe,
kStve.izAir* ask Sextiw obferued , whofe ftrange and fudden alteration of
f*-^. countenance hath fo affrighted them, that they knew not them
\ Omdjbid. fclucs, as faid the faid ' Poet,
ZJos ofrnquefi media frecttlum fyettetis inird, Cognofcet faciem vixfatu vllafuam. And how little of their inward deformitic in mind (faith Se- neca) did that image reflect and the glaffe rcprefent?j9W<v»/#- trdpHtas effe ammum, cttim extra tmago tam fcedaeft ?what a one within doelt thou thinke is the mind , whofe outward face is fo deformed ? How much more within the breaft lies there a more terrible countenance, a more cruell afpeel , a more vgly fpirit, and a more deformed face ? For if the whited tombe and painted fepulchcr be (b ilfauourcd without,how filthy may we thinke is the iniquitie and dead bones of rancor and rottennes withinPIf the mind it felfe could be fhewed,and (Line thorough any matter tranfparenr,/jrt#?ffr? t nos confunderetyW would con- found vs with fhame when we beheld it, and as (he feeing her miffhape and monftrous metamorphofis in a wel. (tartcd with affiightir<5V/2 extent a fngity it would for fearc runne away from her felfe . Whofe foulncffe and disfigure if through bones and
flefii
Brotherly RetemUtnuM. 125
flefn with other impediments it fceme fo great and monftrous, grndfinudHt ofttnderetnr? what if (lie were bare of thefefig- leaues that her nakedncfle might appcarc? Surely fhe would be tfhamed with Ette, and like the deformed woman loach w -bile Hie lookes on herfelfe in a glarTe.Thus wrathfuil anger leaueth man quite dead in finne while he Iiueth a finner: thus make:h it theliucly image of God that anatomic oflinne/l^iw.j. ta- king the feare of Godftom before his eyes, filling his mouth full ofcurfi igand bitterncfle , vfing \\\s tongue to deceiue , put- ting Afpespoifon vndcrhis lips , making his feete iwifttofhed blood : and when he is thus dead intre'palfes and fins, fhe puts hisfilihineflearH dead bones in a whited toombcand painted fepulcher. Thus all his members ( as the PfaJmilt fpeakes) are out of ioy nt, and from head to the footc } nothing but wounds andfwelltngand lores full of corruption, thus are all his mem- bers weapons ofvnrighteoufncfl'c, tofcrueiinnc andrcuenge in the luft thereof: as if man with his members were nothing but corpw peceatt, that dead body ofhnne,7^w.6.tf.fit for the graueandpitofdeftruc^ion.Forasthecorpcrallfickncsismort dangerous,and declining to the firlt death of the body , which makcth the fickmans face molt vniikc it fdfe, as nl Plutarch out m ^j,-^ of Hippocrates hath obferued: fo the fpitcful angriem jn,fith he *bk changeth his liuety colour of countenance into the palenefTe ofdeath,doth argue to othcrs,and might tohimfclfc, that hii foulc is very heauic and fickc vnto the fecond death, of whom I cannot fay,Thcmaide is not dead but fleepeth;but like the vo- luptuous widdow ' 1. 7"/w.c.6.)diuorced from her God by the death of grace/he is^Winthe fpirit trht/e/he Itneth in the bo- die^andher^^* isbut^^ujtjherbodie but a icpukhcr,where- in (as our Sauiour fpcaketh; the dead doth kuriehtr dead, Mat* 1J.17*
Wherefore if this fwefUn? onea^ainft another condemned by Saint " P*u/f be fo deformed in rhc conception of malice and • b&dfe+A trauellofmifthicfe, how vgly(may we thinke)is reuenge the mnnfterit felfc at the birth, when thev bring forth vngodlinefTe intheficld? NeuerthelcfTc if beholding thus thy naturajl face in aghffc , thou bluflielt not at thy fclfe , but going thy way
CL3 for-
yi6 'Brotherly Reconcilement.
forgettcflt immediatly what manner of one thou art : yet if thou wouldeft view thy (oules face in theglaflfcofGods word , and looke into the perfect law ofiibertic,/*«fw i .2 ?• thouftiouldft find therein like that in the law, Exod.1%. as' a glafle to (hew thee hcrfpots,fo a lauer of liuing water to wafh away her filth.
^YtiMnlti. And certaincly, if as ° Gregorie Nanianzen often read Ieremtes Lamentations to coole his hcate of pride in the funne-friine of profperitic,thou woldeft in thy heate of anger and fire of wrath but reade the lamentable end of thole reuengers, Ammon> Mo- ab,Seir,IdMwea and the Philiftims, E^e^i^. it would allay thy heate, if not fct ©n fire of hell, and abate, yea turne thy fharpeft edge of reuenge, if not defperatc to run headlong on the pikes ofGods difpleafure.
p li.8.«#r.i» We reade of Saint *tAuftine , that being prone in hisyouth
llsk.i.cap.2. (as he 1 confeflfeth ) and ready to coolc his luft with the ad of vncleannefle , preuented by grace he was warned by a voice from heauen, faying , Take vp and reade , take vp the Titbit and reade: whe being dire&ed by the finger of God to that fentence of Saint Paul,Not in chambering and rpantonne^e>rR>om, 1 3. 1 3#hc fo beheld in this glaflethc foulc face of his foule > that it was' a Iauer alfo of pure water to wafli it of this vncleannefle. And if when thouartreadictofatisfiethy lu(t in the heate of reuenge, thou wouldeft but looke her facein the next fentence of S./W, Neither inftrife a»denxying,\hhoi\ wert not paft grace,it would make ftrifc againft thy (trife; enuic thy enuious mind,hate thine ownc hatrcd,and mahgnc thine ownc malicc.Or if thou rcqui- . reft a comment on that text , that r Father doth adu ife thee to
Im«h *'*** reade the firft Epiftle of Saint /*&»,wherein charitie and loue is moftcommaunded,and in no Epiftlc(as he fpeakcth) more
iCn i .f#t4 commended. For though the whole Scripture be an fEpiftle from God to man , to loue the one aboue all, and the other as himfelfe/J?/*/^ 2. yet nulla hac Epifiola ardentior eft ad com- THetidandam cbaritatem, no Epiftle is there more earned and
tTr&.tJvt*!. noctcr for l°llc (as ne lfpcakcth) then this of the beloucd Dif- ciple , who leaned fo on the breaft of Chrifc Iefus, that he lee- med to fucke the teates of his loue . In which perfect law of li- berty et mult thou not lookers that foole in Saint James be- held
3r$therlj Reconcilement. 127
held his naturall face in the gla(re,to forpct when thou art gone yvhat manner ofoue thou wail: but as the framers of the Iewifh CabalaaddcthisSclahto their reader at the end of cueryfen- tcncCyRepntM apud te,cov\6dcr what thou readeft ; lo muft thou therein at euery period and precept of louc remember that Se- lah of our Sauiour , Let htm that readeth conftder it , rJMathew 24.15.
But if thou be of that gracclefic fpirit , that with * Im/utn the ■fMfr, ,7 Apoftatc thou ani werclt tinyr»r, tyw, Ketriyrw, 1 hauc read, vnderftood,and difailow it : 1 mult anfwer thee as Appollinari:u dxdUim^riyviXi «M. *k \yiu<)Hy&% iyvs*{,vz at KaL7iyfo<>tnou haft read it iudeed,but not vnderltood it, tor if thou hadft,thou wouldft not hauc diiallowcd to obey it; yet if thou dafrieft this glafle againft the wall for (hewing thee thy fpots and blcmilhes of the mind: if through pride of the flefti and worldly rcputatio thou refuie this humihtie of the fpirit, and as "BMsuim the blind „ Numt a, l? Seer beat the A(Te, for feeing the Angell ftaying him from go- ing to curfe,which himfdf did not fee: fo thy worldly wifedom checkcth this T foolifhnes of preaching for fhewmg thee this An- % i.dnu4i gell which might (ray thee from rcucngc; yet mult thou thus bc'afoo/ethat thoumaijl he rri>,iceingthisfooli(hneflc ofGod^,Corint J'1 condemnes thofe wages of vnrightcoufneiTe in worldly wife- dome,as the AfTe fpeaking with mans voice foi bad the foolifh- noffe of the Prophet, i.Pet.i.i 6.ZJmcamur quo vi»camus:\et vs here be conquered ("faith a1 Father) that we may oucrcome; t-Xjv^ht*. feeing hie vinci quAtn vincere eft prtftantitujn this caul e to loofe, * •*"/<• » istowinncthcviclonc,as '{bryfeftome aucrrcth . Go not forth *HmmL%iJm to fight, and thou haft wonne the field : ftriue not, and thou art ' ' '' * crowned: make thine aducrfary admire thine inuinciblepati- m ence, that he may report himlelf without fight to be oucrcome of thy long-fuffcrancc and longanimitie . And this is indcede m the life ofloue,and foule ofChriltan charitic, To louc of whom it is hatcd.to honour of whom it is contcmned,to blcfTe ofwho it is curled, and to do good vnto him ofwhomitis pcrfecuted ^ .^ cv wiongcd,faiths //*/?**, if he be not the putatiuc father of that f- ,♦. book.Forthefc are the true proprieties of louc, faith Saint VauI, MwpAtient^x'^coHricoiUyW. feckcthnot her ownc,it cnuieth
not,
123 Brotherly Rtctncikmtnt.
not, anditisnotprouokedtoanger,i,Cd>M?.Aiidifitbe pa- c Ub. i.fmpr ****** *aitn * dmbrofe^ debet patienttam verberanti, it muft turnc Lmc 6. the other cheeke to him that fmitetb, Mat. $. If it be curteous,ic
muft not render rebuke for rebuke, i. /Vf.3.9. \i\t feekenot her owne, it mull not forbid to take the coate alfo,!*/^. If it enuy not, it muft not hate her cnemtc,/>*«>.i 9. If it be not prouoked /0 4/*£<!r, itmuftnotbeangrie without a caufe,^/^r. 5. Z2. and if it endure alt things \ it fhould not refilt muiTie/vr/. 30. Which faying ifitfcemefo hard to flc(ri& bloud,that(rie cannot hcare it, the Apoftle fvveeteneth her bitter potion with fiue comforts and counterpoifons^i./V.z.For tuft this ps thankworthy and ac- ceptable to Godjfa man endure griej ?,and wrong [offering wrong" ful'y. And if this hope of reward cannot induce vs.jetvs fecond- Jy confider, that it is exacted as a dutie, for hereunto are ye called i Rom.8.1^. to be d J ike the image of his Sonne, and conformable to your head. For what difproportion fhould this be, that in the heads parTion , the members ftiold haue no copaflicn? What analogic that the head fhould be crowned with thornes, (J?/*/. 2y.and the members be crowned with rofe-buds? rVtfcdorn.i. 8. What $ loh ii.jj.jj. rcafon,the head e fh#uld haue that dolefull fympathie, to'vveep ora-x-x • vvith them that weepe, and the members that Stoicali apathie, to fcele no griefe and forrow: or rather that antipathic mentio- l HmiLi%.*i nedoffomcbysC«^/^?^»i2^:Toreioycewith him that weptj pp. Anuocb. an(j wept noC vvjck ^ js Cyes ajonejDut with all his members tean
h MmitiM °^°^ anCl droppes offweat ? as h Bernard fpeaketh. And if
c*nu his moft pathetical crofles cannot crucifie vs with Chrift which
are Chriltians, yet feeing thirdly, hefufferedfor vs, what reafon but like Paul wejuffer for ChriJI, who hath left vs an enfarople to follow his fteppes to mount Caluarie? And this fo much
• i.Pet.3. j?. ,^orc willingly fhould we lfuffer with Chrift, becaufe when he did nofinne, neither was there found any guile in his mouthy
k Luk. 13 41. with the goodktheefe we may truly confefTejthat we are indeed righteoufly here on the croffe of wrong- fuffering , and receiue things worthieofthat we haue done, but this man hath done nothing amifle. And ifthoudoefl: hope for reuenge, thou muft commit with David thy caufc vnto God the Iudge of right, as Chi\&confmituditu htm that iudgcth righteously \ who feeing
he
Brotherly Recencikmtnt. \%q
he \s the Avenger , the Auenger 0$ Ifracil,7yi/.p^.l.hcwil! in due time (hew himfclfe clearely, though the wicked,thc wicked do long triumph, though they fpeake difdaincfully , and make fuch proud boafting, though they fmitedownc his people and trouble his heritage, though they murthcr the widow and put the fatherlefle to death, and fay, Tu(h, the Lord (hall not Ice, neither fliall the God of Ia^kob regard it.- though they gather them together againft the foule of the righteous , & condemnc the innocent bloud,yct at the taft iadgement Jhtll returr.e to tu- Jltcey to tender tribulation to them that trouble you .and to you which are troubled,rc(r, z.Thef.i.r\nd when the Iudgc of the world (hall exalt himfelfc to render the proud after their defer- uing, then will he rccompence thefc men their wickedncs, and deftroy them in their ownc malice: yea the Lord our God (hal deftroy them. Till which time of iudgcmcntjwemu/t put vp our fword of reucnge into his fhcath (as I faid) of patience, and oflong-fuffering, and commit our rcuenge to whom we com- mitted our reward, our hope, and our hauen of refl: whereto till then like his difciplcs on the lake,mu(t we faile with a contraric weather of doing good for euillj Mat, 5. 44. So failed the maifter and Pilot of his (hip againft the raging and toiling waues of Iu- dar3-.for when they went about his death and temporall defini- tion, he went about their life and cternall faluation: when they crowned him with thornes,hc ftroue to crowne them with
ic: when they gaue him vineger to drinkeon a ftalke of Hyfibpe, he gaue them his bloud to drinkc,to purge them with HylTope as Damd fpeakcth, and make them whiter then fnow, f \d. 5 r . Thus failed the Apoftles and mariners themfelucs:we are pcrfecutcd and buffeted ,and wcfurTer it, i.Cor.4. and thus all paflengers bound forhcaucn the hauen of their hope, and harbor of their red, like 'PauIs mariners, //<f/. 27. mull keepe a ftr.iiphtcourfe, though wind and weather be contraric, do food to them that hurt you, Lul^.6. 2"\ Wrcft not then this f.vord of rr«cn;»eanccoutof his hand to whom vengeance bclongeth, rieuc and make fad rhc fpirit of God, hphtj'. 4. jo. Ficnbloudthirltic Efim would not beaucnged on Uakph lb
If his father was ahue,lrit it (hould gricucold //inland R
1 30 Brotherly Recirteikment.
bring bis gray bead with forro w to the graue, Gen.iy. 4 1 . And
mult leflc mutt thou auengc thee to grieuc the holy fpirit of
l Da».r.n. qqcj w|10 jiatj1 begotten tnec> ieft thou bring not the l auncient
«iof.j.ie. ofdayes to hisgraue,whoisthe"liuingGod, andBfiucth for
■ Dok-SM* cuer, but thy felfe to Sheol, the grauc of hell, and pit of defhu-
<5tion.
Thou fayeft,thou wouldft beate and kill fucb a foe, if it were not for his maifterwhofe cloth he wearcth, and whofe ccgni- fance he bcarcth. And how darft thou murther or beate his fcr- • Mat.15.34.41 uant whether bleflcd or curfed, whether of the * right hand or f Mat.*.*. jcfCj whether like thcp Centurions feruants of going or com- f icr.ic.*?. niing> g° yc curfed, Qr come ye bleiTcd, (for thefe * alfo are his attendants to ferue him) which beare his badge , yea the very image of himfelfe? How darft thou clippe the Lords coine,and deface that image and fuperfcription , which his ownc finger hath ftamped on them, whether pure or reprobate filuer, whe- ther currant gold or counterfeit flippes, feeing he hath fuch companion on them, that he will auengc the bloud of all his feruants, 'Dent. 52.36. and : 4. Neither mutt thou thinke it r Kpher.3.1?. morc lavvfuu to Deate or mjfufe minimum fanBorumy as the r A- pottlc fpeaketh,the leatt in his kingdome, Afat.i 1 .1 t. though he were blackens the fpoufe fpcaketh, euen the fcull in his kit- chin, and of- fcouring of all things: for whatfoeuer is done to the leatt of his, he counts it done to himfelfe, JMat. 2 5. yea the but touching of them, is the touching of him, yea of his deareft part, his eye, and of that the moft precious peecc, the very ap- ple of his eye, Zac. 2.8. Nay. if thou knewett him to be a vcf- fell of earth and drofle to difhonour,and notofgoldandfilucr to the honour of his maker,yet how dareft thou dafh him in peeces like a potters veiTell, feeing he beareth the image ofhitn that created him: I fay, the image of God that created him? For though when ruft he coyned man of the earth, and ftamped v- PU*J» !** ponhim his owne image, oPefiencc to be a nature etcrnall t EptM.i4« and fpirituall rn foulc: and of the cjuAlities of1 holme ffe and ngk- tcottfiieffc, whereby he is partaker ofthediuine nature, 2.7Vm. and of his attributes of power to be his Viceroy in this inferior world, genm 1 .i6.cPfal. 8.6.Though I fay,when he firft (tam- ped
Brotherly Reconcilement. 1 3 j
ped this three-fold image on man, Ow.5.; .man by his fill *ce- ■ F^4.u. faced that oi'ho/mejfe and righteoufnes, and imprinted his o-une c",,1#' image ofanother ftampc, v* hieh wai vnrigrucouindle and im- puntieinhispofteritie,/rr/C3.yetin reflect or* the two other parts of this pnnz,/psntua// etermtie vt lovLc, 2nd porrerfu// ' (one- raigntie in bodieouer creatures, euery man without exception caneth the image of God, 1. C'^r. 1 i.y. and though he be but braiTe and (as I faid) reprobate filuer: Qtalibet ejfgtem Cafart* affishabet, Euery afTe and idio: hath the image and fuperfcrip- tion of this heaucnly C*f*r an^ kmpcror of the world . Which feeing by man-flaughter and murthcr, by wraih and rcucnge, thou wholy docft deface, as his elTcnce to thv power ofctcrnall being, in killing his body,though thou canlt not kill his foulc: as it tsof thofe diuine qualtties,by blaiting h:s fru'.t in the blade, and cutting ofThis growth and ripening in holinefle and righ- teouineiTe to the image of him that created him, Col. 3 .t o. A nd thirdly his loueraigntie and Lordfhip that his kirgdome ouer creatures by thy mcanes is now departed from him. I hisfhold lo bridle thine hand from breaking downe this image, as it kept ■ Dautd from laying hands on Saul, hecaufe bewMi the x ,.sara 1+9 Lords annotated. We rcuerence and dare net deface the k'rgs picture in vshich his rclcmblings,and difpon*tion,& maieltie is but partly deciphered, and how then may we aducnturc to de- ll royman,w ho is1 James fpeaksiswWr after thefimilttude of God y l»*f* incilence, andqualtie, and power or his creator? And this it thoudoelt, what may we thinkc, but that as Sathan (hewed his hatred to God, \%hen he deltroycd Chrift the ■ image of the tcoi.i.u. intufibte God, and » the en^ratten form' cfh'.s perfon : fo thou ha- * Hcb-' »■ tdt him that dul beget, \% hen thus thou deraccft him that is be- gotten, t Job.). What can be imagined , 11" charitie were thy judge, but as the Pardalcfliewcth her malice to man, when in * ^^ifirm it vvraili ilictcarcththat paper wlurein Hie feeth his picture : fo »'4C thou bewrayeft thy hatred to God, W hen thou ddtroycit mm wherein thou bcholdefi his image, 1. loh.A). Wherefore as he laid ofthe body ofwicked fnudi\ifm I ft Tt Tfr her honourably, t is a hnos daughter by procreation, s.Kiw^.o. fo mull thou ihonorably mifufc man how wicked locucrjfith he is the R 2
.ij2 Brotherly Reconcilement.
Kingof kings his fonne by creation, Efa.64.but as the Apo- ftle (pake of the Iewes though apoftatcs, he is to be beloved for the fathers fake y%om. 1 1. 28.
Howbeit, if neither the vievv of thy face in a glafle can make thy wrath bluih as a man, nor thy looke in the perfedt law of li- t j.Cor.3.18. bertie,asinacmyrror can change thee into the fame image, from malice tomildnefle, from enmitie to amitie,from furic to friendfhip, from gloric of nature to %/orie ofgrace7asby the d Gca.4.25. fpirit of the Lord : but with bloudy d Lamech (til! in thy rage thou doett outrage,! wold flay a man in my wound, and a yong man in mine hurt. \t(fain be auenged feuen fold,furcly Lfimech feuenty times fcuen-fold:yet when thus thou heai eft thy fclfout of tune,out of concord and harmony of louej wifli before thou l^f^fij? gofoorth to reuenge , with Clmas the •Pythagorean, or with f-p/kt.ii.i. AchiHesxw the lliad,thou woldft pu/fare cithtraM^ikt* the Pfal- mift call for the merry harpe with the lute , that the concord of it may drownc that difcord with thy brother,and the harmony of its firings tune the affections of thy mind and heart-ftrings I t.s*m.i&*3. which now iarre with thy neighbor. For as * D at/id by playing vpon his harp draue the cuili fpirit of frenzie from Sat// that was vpon him.fo an initrument ofmuficke,or if thou canft not play, finging ofaPfalme ofDamdyyv\\\ cxpell the cuili fpirit of furie thatrageth in thy mind:4*Ajui* yuMM^X*9 0tACiP7»ttifnvH<9 h Homtin'Pfd. or a pfalmc of Damdiz'izh S.h Bafi is mirth ofthe mind,tranqui- litic ofthe ibule,a white wand or the embaiTador ofpeace;a ru- " ler ofthe affcclions, a procurer of charitie, and reconciler of loue3acompoferof{trifes,andbrk)ler of rage: neither is there anyfo troubled in mind, and difhirbediiuhought, which if he ' takethePialmes,maynotftraightbeappeafed. For hereby all perturbations and impetuous affeclions ofthe mind, which oucr-rule men many wayes in this life, are quite rooted out. And herein aVzrsp \v nowf )a.7tii*>, as in a common Apothe- caries fhoppe may the furious man find oyntment ofloue more fvveet and precious then the oyntment of ssfaren, which the dead flies ofmalice,hatrcd, ind enure cannot caufe to flinkc, nor putrific the oyntment of this Apcthecarieifoplentifuil is >3 this flioppe ofloue, and boxe of Spikenard, that as it is
the
Brotherly Reconcilement \ 133
the ftore-houfc of the Jawe , To it is annointcd with the oyle ofgladnciTe abouc his feliowes. And when thou arc wrathfulland raging toward thy encmie , ' tsfthaHMfiw idut- i^/*/***^ fcth to reade often the fcucntiefifitPlaime as a medicine for thydifeafc.
Now ifnothing I haue faid can mitigate thy rage, but to the field chou wil: go. and like that brauing chalenger ot'Gtrh thou defireft a combat and deficit thy foe , why boafteft thou in thy vrickedneflfcjO man of power? What w:lt thou do, Omightic man (faith ktsf*ftihe) what wilt thou do ? thou keepeft a great Irfi— M$fj§ bragging; thou wilc.yea that thou wilt^kill a man : Hoc & Scor-
K'tuyboc &vnafebru,hoc & fundus mtthu poteft : Alas poorc •ags, a Scorpion can do this, this one fcuer,orthefnurteofa candle could effect. One 'kernel 1 of a grape could choke tsfna- 7x"™£fiu. crecr,?: the "yolke of an eggc could ftifle SaufeiH*: a 0fifh-bonc ^jM-jm* Yartjti&iw PnfcW) a °pcare DyhCw 'Pcmpeiui, an p haire in his ?££/* milke FrfA/^theSenatorja^fmokc C.uxUu the Orator, thcrhot D5feS fun €hrjfiftomeitr\d acrummc of bread Goodwin Earlc or* Kent. s ruL'uk.ij. & Huccwe retLtUei} omxu potent i* tHA vt vno malo fmi^o coeqtte- T3*ijJ2! tur: Is all thy bragging power come to this (faith z^hsIik) that f ?«w r*pl ' its butcquall with the imell of a fnurTc, with thefting ofa Scor- $**?& pion, with the fit ofa feucr, with the ftone ofa gt3pe, with the yolk ofan egge, with the bone or a fii*h,with a peecc ofa peare, with an haire of the head , with the fmoake ofa fire , with the heate of the Sunne, and with a cnimmc of bread ?
Hcare therefore thou man of blood, who like thofc blood- thirftie votaries in the Acles , fweareft thou wilt neither eatc nor drinke till thou halt killed , till ihou haft cacen vp thy brcs. ther as it were bread, and quenched thy th:rft with his blood. Harken O man of reucngc, w ho proclaimed with that voice of vengeance, I mil do to htmju he btthdone tome, Iwillrccom- pence euery man according to his workes : and w retting that le*em t i/ic t i j . threatneft before heauen and earth
that thou wilt haue lift tor life , eye for eye , tooth for tooth, hand for hand/oote for foote>burning for burning, wound for wound, and Itripc rorftnpe,though it was butgiucnby afoole: r p, ,. . \9tt%Cttfiph§ the wrall'cr , who would not put vp a blow at the <***.
R 3 bcclei
Ij4 Brotherly Reconcilement.
hcclcs of an affc,but like an aflfe kick: her again with his heclcts. Know thou afTurediy , that as Lumcch flue a man in his wound, or as the Hebrew reades ic^mrnh to the wounding of him- ielfe,that is the wounding of his ovvnc confcience(fai*h Fern) and hurt of his foule, Gen .4. 23: fo thou art a man-flayer both of him and thy fclf,fecing after it thou abided in death,! Joh.y 1 4. Thus reuengcfull wrath dat poenai dnm exigit , with her ovvne
vUidtlrtjcj ftaffeis (he beaten (faith v Seneca) while (he Deateth x £a depri*
xc*ll> mem qutmcrginifi cummer gentenonpofiunt ^ ftriuinghkea mil-
ftone about his nccke todrownehim which cannot be diow* ned without the drowner alfo . For as wc reade in Anftcphanet of the earthen pot, which by dafhing againlt another poc,bur(t
y'JAtmtq. 4j. it feifc jn pCeccs . f0 wc yfbrgetfull of ou r wcakneflc, adfrangen- • dum fragile* confurgimtis, while we'dafh our brittle bodies one:
\Utcmy.it.t. againft another, both thefcearthenpots are (ruuered to fcraps: and therefore woe to the pot/heard that flritteth T»ithtkepot(heards j of the earth, Efai 4%. 9. Thus as ftrongeft poifon firlt breaketh the veffell which holds it before it hurt anotherj; fo anger (faith Elipba*) doubtlefle anger killeth the foolifh, and enuie flayeth theideot,/^ £.2. a u.Hm\nhunc And therefore David f faith a a writer) comparcth his ene-
£u!' dthrt m*cst°bces'^/^«!l8-whichasb^r^^
smm*i cap 4o! feme) by flinging others exentorate, and therewith (bed forth
V'Y1'**' their owne bowels, Animafy in vulnere ponunt> and loofc their liues by ther flinging. And it is as true inreuenge , (lie failes with her owne wings, and dafheth on that rockc, whereon fhe makes fhipwrackc of faith and a good confeience . The reuen- gcr like the bee, he hath a reaction or repaflio rather,and recei- neththcwrongthathehachdone,Ce/.2.2 5.and while he feeks vengeance on man,finds vengeance ofGod,£ cclef.zS.i .While he (hooteth his fl ing of reuenge,hc doth euifcerate himielfe of thofe^m^/rofmercie,kindnefle, humilitie, meeknefTe, long- fuffering and forbearance, Colof^. 1 l.ssfnimam^in vulnerejpo- fjitj andloofeth his lbule in the wound of his foe . tAlmmUdit\ Str 6(kver extrwfccui &fevajht intrinfecus, faith d Aniline , like the bees!
Sow. ' outward flinging he onely kils the bodie of his foe, but like hen
inward bowclling kils the lbule of himfelf,and cafleth both bo-
dicj
Brttkerly Reconcilement. 13c.
die and foulc into hell fire. And therefore would 'Chryfefttme eHvmUtu hauc vs be warned by the Bee , and by her example be weaned />? ***"**• fromreuenge: Docit thou not fee the Bee (faith that Father^ * how (he die* by her fringing? By that liuing creature doth God »' teach vs that we wound notour brethren, for we do it through » our owne fides, and perchance like the Bee wc hurt them but » little , but wc our fclucs fhall be no more, no more then that f creature. "
Hcarc this alfo thou bloody ftabbcr, who beyond the law of retaliation cxa&cft notoncly a tooth for a tooth , and an eye foraneyc/Z)«rfM9. but like /Prepay crt a frabbe for a he, a wound for a word.-with L.imech for a Imall hurt wilt flay a man, and not oncly mete to them as they meafured to thee,but an E- phaofwrongsforanHin of iniuries , and (asfZ?rf/57out of the fOnttA** 'Gofpelifpeakethjfrom thy icpcrfluitieofmalicioufncflegiue *£jj* menfurtrnjupcr fluent cm , a meafure running ouer into their bo- fomc. I vvifh thou wouldlt lcamc of Chrilt our Sauiour, who isalambc before his bothfhearer and flayer, was fo dumbe that he opened not his mouth to reuile when he wasrcuilcd, lorfomuchasthreatned when he felt the (tab of their fpeare, J i.7Vr.2.But if thou wilt not lcamc clemencieofthe Lambeof l 3od,yet learnc it for fliamc ofcrucltic it felfc,of the Lion of the j ield , who (as *ALli*yi noteth') is fo iull in his cruel ie , that he ,j ccepesan equall mcanc and mealurc of reucnging his encmie: jj'brthoughhcfccamanfliooteathim and deadly purine him, ]tfCt(2ShZ^frtlIotU and'/7/wr both obferue | if the archer do bZi.».*ft£ji . lot wound him, he neither wounds him if he catch him in h ,; >awes,bucfhakeshim oncly without hurt, and throwing him <*.i». uiowne when he hath thus affrayed him , lets him qo free. ,i,\ndif thou wilt not be more cruell then crueltic it fclfe, and jrorothy Brittifhdemcncie degenerate into moierhcn brutifli ,# rucltic , at lcalt be as gentle isthcforine Lion , who fcemes JiCfC to exhort thee with that voice of thtlambe. A/.ttl\ 1 r.^o. ;, '"Wf c my yol'f on thee, douilrarne of me thfit nm I wlyar.Amceke to
*• For there is none (faith kI a':i.mtt m) who had not ra- v/^r^./,^ ijhcrdie then be transformed into anv fhape and fcatur" ofgM/u. .' >cali , though he mi^lu rctaine the mind ot a man : II
much
\$6 Brotherly Reconcilement.
„ much more is it wretched to haue the mind of abeaft in the i5 forme of a man,fith the foule fo much excellcth the body ? But n tlzs^Affternttntur corpora beUarum qmbn4funtipfiftHi$rest't\\ty » disdainfully abhorre the bodily fhape ofwildc beaftes,who are n thcmfelues more fauage and crucll then they : and fo much plcafc thcmfelues in that they are men , of whom they carrie nothing but the outvvarc lineamennts and figure.
Wherefore to conclude this point, which thou regardeft not a point, if nothing that is faid can end thy contention and reuenge,yet as the wife man aduifeth xhzcfR^emember thine end tndthohwilt let enmitie paffcyEcclef.i%>6. For like as when the bees fall out and fight among themfelucs,D*Wc*//0 tnteclupuU ueris totadifcmiturjfoz throwing of a litle duft vpon them (faith ILi.ii.Mdt.biJl. XcPlmie) endeth all their deadly ftrifc : fo cogitatio morta/ttatu, nLtb.iMirn tnc thought of death (faith ™ Seneca) the remembrance o f this M/.45. generallmortalitie by plague andpe{tilence,fay I, which thus
long hath toled for her laft gafp,& might now ( me thinks) ring out at laft the death of all malice , might bury all wrongs in the grauc of obliuion ncuer to rife againe . And indeed, Se de hoc xxUbhas.nfetb. mH"do quotidiemigrattirum credere (as "one fpcaketh) to thinkc dt*mcM.coU*t. this day of his ftrifc may be the laft of his life , is a common pe- wt> • remptory and killer of all iarres , & omnium comprtmet mottts% and will (till the moft turbulent (ticklers . And howfoeuerthe remembrance of duft and death cannot bridle the mightie buls ofBafan, who fet vp their home on high, and fpeakc with a cDjfifrwi. ftiffenecke-but like thofc buls in °P/«/4r^, Adpugnamfepul- uerecenfperguntvtmagisirritatiferociant, fprinklc this duft of mortalitieon their faces to whet their courage to the combat. AndastheLionbeatcth himfelfe with his taile to fet an edge on his wrath ; fo they remember their end to haften their fwift / iudg. u.30. reuenge , like that FLion of might, who conquered rhe roring Lion . Let me Ioofe my life with the Philiftines, yet iam par or terrimum media mors dtrimet (faith Seneca) cucn now wil death fteppc betweenc thefe two hot fpurres and p3rt the fray. And though no remembrance of death could extinguish the memo rie of iniuries betweene them, yet inieEiupnltieris^ caft but a lit- tle duft of the jraue vpon their heads,cV then arc they asquimx
as
Brotherly Reconcilement. 137
as a Bcc,and now their hatred and their enuie u perifiedfakh Sa- Um<m,Ecckf.<).6. But let vs (beloued Chri(iian) w ho haue bet- ter learned Cbrift, let vs leaue gAt wrath and lee go difpleafure, before they leaue and let go vs at our death . Let vs tie to our malice,leaft it di~ to vs, and leaue as our bodies with the mcte- yvand in the graue:fo our fou'es with the rod of Gods wrath in the low eft pit.Let vs bury it in our life,that at our death we may goto ourgrauc in peace, and in peace with all men. Let our louc awake that tlcepcth,and ftand vp from the dcad,that is in- terred. And Teeing a friend muft w^atitHtM hv**j as the snaturaJl J«^ mv.i teilcthGentils,andfriendihip worke through, as the'fpir tuallman tcacncthChrittians. Let our friendship fhewitfelte, fivroi&*un x&Q***i9fy* bencuolence not latent and lurking, but ^^JlMXltfu patent and working in the deeds of reconcilement, and be re- ' * conciled not in word and tongue onely , but in worke and in decde.
Yet here (beloucd) muft we not ftay in thefc Sanfta and ho- j.rtconrilcmgc Jy places ofvnitic, where is but the cand/eftuke of concord, and u;,•cn-'oa•J• jhewbread of friendship : for thete is a Iudas that can not onely kilTc with his mouth, but embrace too with his amies and workesoflouc when his heart is farrc from vs. And therefore thirdly this agreement muft enter into the heart the holicft of all, where is the hidden Manna and hidden man too , the arke of this teftimonic,and the mercie-fcate of reconcilement. For as (he faid to Sampfon, How canfl thou fay ,1 hue thee, when thine heart it not with me? /ud%.\6. fo how canft thou truly affe6t and be friends with thy brother, who Staying him in the atrium and fancluary of thv loue, (hutteft vp thy heart from him, and fcant once a yearc admitted him into this holier! of all ? The Lord by his Apoftlc commaunds thee this laft , but not lealt degree of agreement,!./*/;/*}. 18. Let vs loue not in word, and like trc- cherous loab by worke* deny it; neither in tongue onely with traitcrous Indos to giue good words with our mouth, and curfc with our hearts : but asm ^r^/againit the former , lo in truth, that ii, hncercly from the heart againft the latter,laith Lyra on thefc words : which is louc indeed out of a pure heart, 1 . Tim, 1.5 . Chnlhan without AjJimnlatmSitilx uPaul: brotherly with- 'Rcra.u,f.
S out
138 Brotherly Reconcilement.
v i.Pctcr 1.22. out faimrig from a pure heart feruently, faith r Peter . For though men, not oncly fpeake with the tongue of men and Angels to their brethren , but euen giue all their goods to their enemies, xTnSi 6 Jot epi. yct (2S xduftine out ot Saint yJWcolleCteth truly,) ifthcy haue 19mh not this ferucne loue out of 2.pure heart , it profiteth them no-
y i.Conmh.13. chjp^ becaufe though it be in deed , yet not aiMa. j in truth: not before God, who fecth their hearts, and knoweth their roote to berottcnnclTe; but before men, who iuogingthe tree jfygaajUn Dy her fruite, arc eftfoones decciued with z apples of Sodome, tUcmitbtw^ chat fceme ripe to be taken,but being rotten wichin, turnc to a- ftes and fmote when they arc touched . Whereas then many cxhibite their beneficence when their bcneuolcnceisinhibi- *M*rh?w ^ T ted; fome like the 3 Pharifees to be fecne of men, and fomc Ike 4Lukci4.u. thofebfea(tcrs toreceiuethciike againe: both thefe hatic oput c Fem us i.hz. non veritatem,fa\tl\zc writer, they loue indeed before mcn,vvho 5,1 ' looke on the ouifide, but not before God, who beholdeth the
Luiidc of the platter, whereas their left hand of worldly refpedt (hould not hauc a finger in their giues of Joue, nor fo much as know(faith S. /4uftine)whitthcix righthand of pure confeience and finceritic; doth but as leniently to loue in God their friend, fohartily for God their foe,whofe image and fuperfcription he beareth . Which loue of God aboue all, feeing it begetteth the 4 Kmk ui4. ^OU€ o£°ur neighbor as ourfeifrMatji 2 \\kz* Naomi and Ruth they will not be parted, but the daughter profeiTeth to her mother as Ruth did to Ar^w?#,Whithcr thou gocft I will go, and where thou dwelleft I will dwell,thy people fhall be my people , and where thou dieft I will die. And therfore as thofe paire of Tur- tle-doues or two yong Pigeons,were ioyntly alegail oblatiort for Cbri(t,£^2. fo muft thefe two both together be an Euan- gelical facrifice of Christians, 1. 7*4;? 4.21. AndiftheoneDoue come alone without her mate,fhe fbal not be recc iued into the ark of Gods reft,nethcr wii he put forth his hand to receiue her, vnlefTe me bring an Oliuc branch of peace in her mouth,and of peace with all mcn.fk^.i i.t 4. Which two wings ofcharitie (to eww.x0.kwa7 vfethewordsofSainteyfir/?/>jfJ feeing as felfe where henoteth, f*» T[* .i«* t^ey arc mc twowmgsohht foule,which were giuen to that Ea- gle the Church of G od , that (he might flie from the Serpent
into
Bret her ly Reconcilement. 130
into her $hccyApocM. we fhould vvifh them the more, and pray with DantdMut we had the wings of a Doue, that we mi*bt flte away to the hill from whence conrmeth our te/pe, and be at reft: becaufc though thefe two be commanded loucs,and fo a burden, yet arc they not 'orieuot^tbut as wings they 2tc /toht, tjiimxL t k.m^ ; faith the Doue that was coutred with iilucrwings; and her fc- therslike gold . Onweft fedlcue, a burden they arc, but a light one, faith 'Attfttne, and though commaun dements of God, yet hSir.i+di**, not gr tenon* 10 the godly : ?*onpondpu oner att, fed ala zoUturt, f0^' not burdens fuch as beaftcs do carry , but fuch as wings are to birds: Pertant u'ia* tn tcrra,0- portantur ab tllx tn caelum , if thefe wings wee cany here en earth , they will carry vs vp into hcaueu.
One trarmes them Pedes annua, the twofeetcofthefoule, whereby fhe runneth the race that is fet before her, and wal- ieth tn loue;on either -whereof if (he halt like lame'c3/<r-l2.saio.4, phibofiethy (he iTiail fall in the way, or rather for her halting be turned out of the way. And therefore confctTed /Vw/himlclfc, that though he had the right foote of his faulc, to loue God fa dcarely as to giuc his body to be burned , and wanted yet the lcU footC of loue to his ne:ghbcur,ir would profit him nothing, 1. Corinth. 1 ". Teaching vs thereby to mal^eftrMohtfteppes, noc \\ uh one foote alone, but with both our feete, in following, as hoiineffe tow ard God/o/>r*f<r with all men, lcattthat which is hakiiig be turned bill oftheway,i£r4r.l 2,1 3.1 4. Like the two bkflcdk Apoltles Peter 2nd John, they muft runnc to Chrlt (] both togeiher,thoi!gh the loue of God like the belouedDilci-
ftfurmc before. For as the Apoftlc hath />W both our :i. jcet ivtth the preparation of peace to run the way or his comman- dements :fothis is the way through which il cm nn.lt run vnto lite,7 hut hewhuhloueth ( tod Should loue I \ !./*£. 4.
ai.and that by e< odproporti "cmuit not halt mthe
way , but make flraitcltcppcs with our feete, nor hoppc,lmt walkcinlovc . and fa waikc, that not onclv with
\c runnc :/.?»>;, the common and Kings high wav of his wrrJm.ii*.,'. undements and r ) .\"/w>r,toblcfle,bciuhte,:indbche- ■!. lent to our cn m y 14. but walkc alio like him
S 2 /;;
14© Brotherly Reconcilement*
0Vb\merwvt°fimitHy\r\ the pathes thereof, which are the neare/t and
\nilVnarTAt' gain^ way to heauen ("not as more wittily then wifely p fome
qFer«st»M4th diflinguifh his Euangelicall precepts and counfels , for euen
r£xod.;a 5*. tne^e qfem*t* arc rnandata, Tfalme 1 15?. 3 $.) that not onely we
/Rom.9 j. loue from our heart , but fo fervently without faining , that as
^°[.;;;ie rC/Tf^vvillcclitforthGHebrewes,r/>^/wifriecl it for the If-
x i.Kings 18. 4. radices, x%ahab ventured it for the fpies , v Judith indangered it
y ^sam.%1.! for Ifrael > *Ob*di*b hazarded it for the Prophets , « Efler for
cap.s0.3s the Iewes, z Jonathan for David, zrDauid for his countrcy,
Vil^iyii h Peter prom'ifed it for Chrift, and Chnit performed it, to lay
downe his life for his enemies, 7^*. 5.6. fo we alfo (liould
walke in this path of loue;that as hereby we ocrceiued his loue,
in chat he layed downe h» life for vs, therefore ought weto
lay downe our life for the brethren, 1 John 3.1 6. then which
as no man hath greater loue of heart then when he is willing 10
heftow his life for his friend, John 1 5. 1 3 . fo if like Chnft, who
layed it downe voluntarily of himfelfe without any taking it
cBcn.fai.de from him John 1 0.1 8. tor he died cNon quia meruit, nee quia Ju-
f4afkjj.i\uri4 j^M praualutt , fed quia ipfe voluit , not becaufe he deferued,
for he layed it downe for hisjbeepe, ycrfei 5; nor becaufe the
lew preuailed , for none could take it from him, verfc 1 8. but
becaufe he was willing, for he layed it downe of himfelfe; Nee
modo voluit & oblatm eft, quia volmt oblatus eft, neither was he
willing becaufe to be offered , but was offered becaufe he was
ASerinFtrU willing, as Bernard elfewhere fpeaketh . If we could (I fay)
bcbdp^e/M like Chrirt thus walke in loue of our hearts, we fhould be
faff.D*m. pcrfe£t as he is perfect , (ith as /Wepicomizeth religion into
faith and repentance, Hebr.6,1. and Salomon repentance into
feare God and keepe hiscommaundements, Ecclefi 2.1 3. fo
our Sauiourhis ten commaundements into tree of hue, Marks
c^qmn.&Ptt. 1 2.31. and the A pottle e thole two of loue into this one oflo-
i&inMBflm.# uing our neighbour,^*?*. 1 3. 9. to fhew that this heartie leue
of our foe is the cattlc-gateof religion, the fhires of repentance,
the tower and turret of faith, the watch of the feare ofCfod, and
the keepe of his commandements ; all which are wholly kept and
fulfilled in one word,wb\ch is th\$,TbouJh*lt lout thptctgbbour as
%hjjelfefial,y\^
Wkcre-
Brotherly Reconcilement. 141
Wherefore if offending in many things thou canft not fulfill the royall Jaw it is fo large >vu compendium fer*and*rnmommHm leg$tm?W\\t thou hauc (faith a f Writer) a fhort cut to keepe all? f^'"" *•«.
i CMonftrAbottbiEfitomen^ will fhewthee a compendious way: '
1 Loue thy neighbour, and thou malt fulfill the royall Uwjam.2, S.andpraifeGod (faith /J u/ttne) with an inftrument of tenne ftringstforas lames fiid of him who failes in one point that he isguilticof all, fo contrariwife may I fay, that he who fulfils
I this one point, in fome fort is guiltletTc of all. And thus arc we knowne to loue God when we louc our brother, and cannot
' before him allure our hcarts,till our hearts be furc to the other. For as 'lines in acircledrawneto the circumference from the l *>»*!> d»a.
j center , the nearer they come the center whence they firlt pro- ;rw,i"W' ceeded,chc nearer needs muft they come one to another , & the „ further orYthey go from it, the more are they diftant one from „ another: fo ourliues in this great round, as they hauc theirfirlt „ being from that indiuifible center of whom And to whom are all ,,
I things ft\om.\ 1.36 fo the nearer they come him in loue,thenea- „ rermuftthcy needesin afTedtion come one another. And as e- ,,
j ucry one th.it loueth his brother, loucth God alfo,and is borne of 1t
f him: lb he that hateth his brother, hatcth God, and if he fay he
j lo cthhim he is but a Iyer, t.Ioh^.
Howbeit if through naturall deprauation and humane infir-
* m\uc}/i<rripit sra ( hnJh*not anger (as h one fpcakeih; rtcalcth b^ugTrtf*. on thy heart, and like that foulc of the heauen catcheth away ** '2^** the feed ofloue out of thy heart, (tor x hnnuwHrnefitrafct^vti* , idem km. 4% ttam ne hoc po (fern m)yct mult it no: be kept fo long in thy breaft, ttpr$JUx*xthat\t line pa(taday,lc(tihc mote of anger be- ing fed in the night with the dew of fufpition, become a beame in the morning, to put out the eye of reafop. For feeing (kas an 4 H**t. heathen well rcfcmblcth it)Anger is like an head- ilrong horfe, which mufr not hauc the reiiKS,lc(t he throw heading his rider: we had need cprbc this hcart-ftrong paflion and perturbation of the mind, left it carry vs headlong into mill hide: and as wc p H bits in horfes mouths, that they mould obey vs, whereby we rule them in the right wav,fo hm < tu omvcfeec*-
Pern* t its mouth alio like hoi fc and mule without vndeiltaudmg S } mult
14.2 Bretherly Reconcilement.
muft be holden with bit and bridle left it fall vpon thee.Which natural! edge and ftiarpc affe&ion,fecing it is whetted and mar- pened by Satan on the ftonie heart of man,to wound the name I Ar'^.hh^ or the pcrfon of his foe: therefore our1 maiftcr of moralitie Eibx.cdp. s- fheweth. Why, againft whom, how, when, andhowfarre it may be drawnc and Yiifhcathed/Why: in the offence ofGod, and de- m ix0d.3x.ij> fence of goodneCfe.-as m Mofes waxed hot againft Ifrael for their « Num.i(j iy. ij0latrie, againft nKorah,Datha»^nd Abiramfox their confpi- c i.sam.15.14 racie.0£//Aj againft Ifrael for their ApoilafK,* leretnie againft f icr,*.u. me lewes for trteir impietie,and Chrift looked angerly on their children for their obltinacie,G3/rftt^. 3. 5 .'.Secondly, if thou wouldft know againft whom, though thou carry this fvvord of anger in the (heath ofthinehcart,yetlike theminifterofiuftice (ita.T3.)muft thou draw it againft not the good and them that do well, but the bad and them that do cuill. And thus did holy David: Do not I hate them O Lord that hate thee, and am no* I grieued with thofc that rife vp againft thee ? yea I hate them right fore,as though they were mine enemics,P/Q/w. 1 39. 21. 1 faw thetranfgrcliors, and was grieued becaufethcy kept not thy law, PfaL 1 1 o. 1 58. 1 will fet no wicked thing before mine eyes, I hate the workes of vnfaithfulnciTe , there (hall no fuch dwell with me,'P/*/. iot. And thus may we be angrie againft miners, no not fo much the man as his manners, as hereafter fhall be fhewed. Thirdly, how it muft be fpent,not in fume, like the foaming fea, that cannot reft till it caft vp mire and dirt : for f H«r/u. this anger is furor brenis, a fhort madnelTe,as he * fpeaketh,and on ely t h ey differ (laid wife' Cato) in continuance of time. For r7lut.^potb. whereas there be two kinds ofmadncfle,oneofthe head which makes men run out of their wit,and another of the heart,v\hich puts them out of their right mind: thefe angry men hauing nei- ther the wit to gouerne, nor the mind to be gouerned in this. ' fVb. 1. deir* paffion, are the maddeft of all other ; feeing ( asf Seneca noteth caf- ■• in them) they haue the fame fignes and tokens that mad melT"
haue, and this mift of anger fo darkeneth their eye of rcafon, that it cannot difcernc things that differ, but as obie&s though little in themfelues,thorough'a thicke cloud feeme bigger then they are indeed: fo whatfoeuer moate the eye of anger thorow
cloudie
Br$therlj RcccnciUwent. 143
cloudic browcs beboldcth in a brother, feemeth no IcfTe then a beame. For as ' Tliny noteth, Oculos in comitudi morbo apertos '^'l; *" ktm nihil cernere animo calt^wte, thac the eyes in the failing fuknes though open fee nothing, when the mind is darkened and dim- fighted: (o in comitudi morbo trx, as one m ccajm.es it, m the fal- « Tint *,r* lingfickneffe of anger wherein they fall on others, men haue"*"'- like thofe Iewes eyes And fee not the right, as eares and heaie not the truths but their minds being blinder! that they fee not Satan euer boweth dovvnc their backe for a load of finnc . and anger the daughter o(in\\iiic,2j^Sab£Mtaa{p£2kgthy becomes in them the mother of reuenge. And as anger in her madnefle is blind to augment all faults, and make a moate a beame, and a mole- hill amountainc: foisfhc^F»T*£»ras * the ApotfJefpcaketh, and x a*?ct a 9- cannot fee farre off, but diminifhing the pcrfon or njei^makcth a Cedar of Lebanon but a bramble of the bufh : and like the purblind man in the J Gofpcll , feeth men but //^f /wx, which -^ ioh.ij*0; w ith the * good husbandman, when fhe (hould but loppc with the prunin^-knife ot correction, fhe hewcih downe with the axe ofherownciudgementand reuenge. And therefore (becaufe he will neuer obferuc the mcanc, nor keepc a right meaiure in puni(hing,\vhoin his anger comes for to punifh,(as*7WMaid « Ub.uOfic mod truly) the Romains VfffcW tyed a bundeil ofrods to thofe" axes tfm were carycel before the Confuls , vt vsfoluendu intjce- retur a/ujua mora tra avtequam *d punier dum acce detent 3 that in loofing ofthemfome delay oftimc may allay their anger before they came to punim: as neither Socrates, nor TUto nor Archt-
vhom 1 mentioned in the beginning) durft punifh euen their fcruants in their anger, lclt rndercorrc^inethcirman- ncrs, they ftiould reuenge them on the men , and tume judge- ment into worm-wood, as* Arms fpcaketn, and* uilticc »nto * cjP * -. gall. Wherefore feeing optimum eji temprrare tr *jn mm toller r.as ' A iia^ii-^owttu to temper anger and not take \t%y*tj ft emgrj jf^.^^. tut . 1 Paul, fphef.^,26. Be an»ry ut his manners ,/ ut ftf-7.
fane not by anger againft the man. Or if ye chaunce to ex •. cede this golden meane, Ir~af<imim? are ye angrier* as lome 'mtero- * ^~^ uclyvndcHtand it ; llnne not jhat is, lo moderate your af-
onjthat it be appealed before it built toortli, as our I H-
gMh
144 Brotherly Reconcilement.
„ glifh note on that place expounds it. If turbulent motions arife
,, in the mind through the corruption of nature}yet let not reafori
„ confent and obey them in the lufts thereof,that although in our
„ flcfli we ferue the lavve of finne, yet in our fpirit we ferue the
/ r»TjS/.4-4. lawe of regenerate part, as f Auftmc molt excellently expounds^
it. His meaning is, this ferpent like Getttih mud be lmote dead
in the fore-front and crufhed in the head , left if he get in the
head as he did into-E*^ he bring in the whole body, &whe fin
I uCor.WS isfimftied,from this taile of the ferpent leaue * that/?##£ of death
in our foules. We mull crufh this Cockatrice- in his egge , we
muft take this little foxe before he do hurt, left growing vp to
be great, like Samffons foxe he fet all on fire,and like h'erodihe
foxe fall to be bloudthirftie and rauenous. We mult purge out
this little leauen, left it foure the whole lumpe: we mult giuc
this water of bitterneffe no paiTage, no not a little, left like that
in Szechie/, it grow from the ankles to the knees, and from the
knees tothethighes,and proueariucr that cannot be parted
without drowning: we muft daili this youngling of Babella-
gainft the (tones, left after growth it cry,down with hun,downe
with him euen to the ground; for this little fire will kindle a
greatmatter: tbisleaft graine and muftard-feedof anger will
grow vp to a great tree of hatred, vndcr whofe branches of en-
uie and malice the foules of the heauen,and princes of the aire
will build their nefts. And therefore this roote of bittcrnes muft
not be let grow vp, left many therewith be defiled : this little
cloud of anger if 1 1 be not diflblued by his heate, will coucr all
the skie, hide the funneof righteoufne(Te,and caufe much raine
and no little florme: this cord of vanitie will pullon a cart- rope
of iniquitic: and therefore for the manner how ye may be angry,
f be angrie but finne not in your anger.
Forwhofeieafonandoportunitieoftime, -when it muft be drawne, as there is a time to hate, as a time to loue, and a time of peace, as a time of \Nznt,Ecclef. 3 .8. (6 muft anger not rafhly out of time, nor vnadnifedlj out of feafon be mifpentyfc/^.f .21 Sauls flatterers miftooke their time:Thcy are mine enemies vn- iptflly , fai th Dauid^nd hate me without a caufe ,Pfa/t^.i 9 .They gather themfelucs not for mine *ffence7 mtformjfmne^ but with- out
Brotherly Reconcilement. 14 j
: ©mmy fault OLord,P/*/. 59.$. They hate mcrrithcut dcattfe, i and would dz^xtoy me guiltieffe,Pfalm.6^.^. Thus k Cain* was* Ccr4- I v?roth with e^W becaufe his facrifice was more regarded: thus I Efati ' was wroth with Uahob , becaufe inthcblcfling he was, Gcn.17. preferred: thus hisk ciiildrcn were wroth with Iofephy becaufe 4 ^ ofhis father he was more fauoured: thus1 //*«*?* was wroth E * with CWordecai, becaufe he was more honoured: thus" Sajt/m i.Sam.it was wroth with'ZXw/^bccaufc he was more commended, trms v£/w£was wroth with this younger, becaufe he was more ex^11 lSt*'tT* aJtcj^Vhichfinne6fenuie,as many fhew it by cauflefTe anger, fo is it moft dangerous to the foule of man, becaufe it is the el- dest finnc, and the diuels eldcft fonne: therefore cals Akfltne it the diuels finnc, IHrnarch the wound and plague, Socrates the axe and fword,#4/#thcrottcnneiTc and ruft , and (^hryfoftome the moth and canker of the foule. For ° this fire confumeth the • *£*** ""* Wood wherewith it was kindled, &CHmfujud}t nutriment 0, and this worme gnaweth the wood wherein it was bred ] this viper cates through thofe bowels wherein it was fed: this moth frct- ccth that garment wherein it was chcrifhed: this canker confu- meth that iron wherein it was nourifhed,^ iufttfftme pojfeffcrem fuumtorejuet, faith Nazjantsn.Knd luftly isirefull cnuie the con- fuming ofthcfl'Jh, and rotting of the bones (^Prou.) tn the en$*mut and makes him cry with that father, (2 .Sam. 16.) Heboid, my fitme which came out ef mine owne bowels feeketh my Ufe . This was it that made f Ctmon fo infeit to Penc/es, Amtus to AUtbta- ^^f^\ des, Fpamtnonda* to PelcptdAj , Hanno to H**nmb*i/ , FabiUi to Setpto, and MareelLu to Ctftr: which tortureth the mind ol owne polTciTor fo much the more, becaufe as * Anacharfis truly f 7V». **t*y. ob/erued, it is gricued not oncly with its owne aducriuie, but with ottier mens profperitic.as Tim feeing an cnuious man (ad, faid, That either fome great cuill is happened to him, or fome great good to fome other. And thcrfore by r L hryfoftome right- r *«*»/. 4ilJ# ly tcarmed bellua mnltorum capitum, becaufe as they who feme Slmb- that beaft with many heads , /fpoca/yp. ^, and recciue his marke in their forehead, fhall be euer tormented, and hauc no reft ncr* ther day nor night: lo they alfo that fcrue this bcaftly pafilon of «nuie, and rcceiuc itf Jan and croflc in their countenance , are
T fo
i/l6 Brotherly Reconcilement.
(o tormented in mind, that it will not furTer their eye- lids to
(lumber, nor the temples of their head to take any relt. Which
s finne as it takes no quando nor oportunicic ofanger, but] is that
fXom. 7 i ?. tjinne exceeding pnfull: becaufe wheras all other (nines are vnitu
fere hor* peccataybut finfuli afts of an howers conti nuance,faith
Damafcene , this is like that inhabiting Cananite and dwelling
finne, %om. J. 1 7. whereby tnuidns [mgulu horupeccat, the eii-
uious man continueth finning euery hourc and minute of time:
fo is it a fin exceeding painefull,becaufe whereas all thofe other
finnes of drunkenneftc, gluttonies chamber 'i#jr,and wantonejfe, Ro.
13.13 .in atluvo/uptatem ancHpanttir Aliejuam, ta(te and rellifh
fomefweetnelTcand pleafure in the aft of their commiflion, as
Sabellicus in the cited place pbferues: Jola inmdia perpetuo eft
rnceroriyStrife andenuying are in continuall forrow and i adnefle
of heart. Onely enuie of all the companic, with fiiine hath (till
her countenance caft downe, and inwardly goes mourning
all the day long.Onely enuie like theflie cingetl. her wings and
torments her felfe in the light of others, which flic labours to
1 MDtmttr. extinguifh and put out. I pray thee what pleafure (faith* Jerome)
„ doth enuie yeeld to its owner? what delight, hatred to thepof-
,, feflbr? or what fwcetneiTe malice to the maligner? fo runnc
j> through all thefe perturbations, c^* inuenies tot antmi torment*
3, ejuot vitU, and thou (halt findfo many torments, as there be
„ paffions of the mind, which therefore by fo much might more
„ cafily be ouercomc, by how much they bring no pleafure not
„ fweetnefle vnto vs in the aft of committing them.
Howbeit, if neither we obferue the caufe wherefore, nor the perfons with whom, nor the fcafon when, nor the manner horr9 yet fiftly hath both the heathen and heauenly man too prefi- xed heratcatme<70<w/^?,and fet her bonds of a day, which (he fhall not pafie.Here muft this raging fea flay her proud waues: and if thus farre (lie will go, flic fliall go no further.For as three degrees and ages ofanger are cenfured by our moral-maifter u Lib. 4. itbu. * drift ot lei one, cue; o^oa/*, cholericknefle, which is the infancie **• 5- ofanger, foonc come and gone: another , vtKfU , amarulencie
orbittcrneffc, which is the youth ofanger, and (tayes boyling in hotc blond for oportunitic of reucnge : and the third
Brdtherlj Reconcilement. 147
je*AsT077f;, irreconcilable wrath, which is her man-age and Full ftaturc, when fhe will not be appeafed , but remaineth impla- cable without wifhedreuenge. (For as there is a triple growth of pictic in children, jounv men 21)6 fathers, i.Ioh. 2. 14. fo from thisrooteofbittcrneffe, like that * apple tree in Aflyria, jLT^ij'c!!**** fome fruit is but budding, other ripening, and fome growne to imturiticOSocondemnethS.PWthefe three degrees ofhn- full anger, and this three-fold ftate of angry finne, £^6.4.3 1 . Let Mftfer, and bitterncflc, and wrath, be put from among you. For remedying of thefirft, he forbids vsto walkeinthc way of vn- godly anger, be an?rj but /innenof .If tfatpzffaon be too fami- ltar,to ftay vs from the fecond3he inhibits vs like finners to ftand in the way ofbitternefle , Let 4// bitter nejfe be put an«y : if our itandingvpon it make vs ftand in that path, to keepc ts from the third, he chargethvs not fit downe in the chaire of wrath, and lye downe in the bed of implacabilitie, Z^-r not the Sunne go downe ipon your wrath: for this is to giue place to the diuell. ver. 17. who like the 7 Lion that is grecdicofhis prey, when Ae-**™l3|,*#' Sunne is downe creepeth foorth in the nigh t to leeke w horn he may dcuoure. & quiet is tempore ad animum trtcundt accedit92t\d on the night feafon commeth to the angry mind in his bed, faith • Gregortc, 2nd bringing to his memory the greatneflc of the iniurics,exaggercth euery circumftance, and flieweth tlicm in- 7** tolerable to incenfe his reuenge: and therefore notlem metuens beattu PauIiu, blefled Taul fearing the nighrs occalion for a work ofdarkneiTc(faith,C^rr^/?<?wr) dare not let one go angry d £■■** M •« to bed, left the Prince oFdarknefleaduantagcd by his lolitari- f nefle, finding his houfc (wept from charitie, and garnimed with hatred, bring in fcuen other fpiritl of malice worfc then the former of anger: but would haue him though he bearnny yet ™*rjN>/vnto wrath, but examine himlelfcvpon his bed in his chamber,and be Mill, Pfaf.^Acft on the dav hailing conceiucd forrow, he trauell with mifchicfc in his bed, and in the mom
foorthvngodlines: left the cloud ofangcr (to allude with
I itherjwhich wa* gathered on the day bvhisheate,being
not difl'ipatcd and diflohied with the Sunne, be augmented
with the nights vapors of chafe and fretting, and make in the
X I BD0C1
148 Brotherly Reconcilement*
morning a tempeft of wrath and ftormc of rcucnge. And thcf-^X fore as to king Attain yTompeyinA Ant if at cr ,natalnfnit fart- fa, the day of their death was on the day of their birth; fo wold I the Apoftle , vt iradteortacMm die dectdat , faith zsfmbrofe on thefe words: that as Ionah his gourd came vp in anight,and wi- thered in a night, fo this roote of bittcrneffe which fprong vp on the day,(hould be fmote at the roote with the worme of re- W.wmaL ' morfe on that day,and wither away. For as the beaft b Epbeme- c*?- *• ^ ron, or S^oCm, (as e 'Time cals it rather) whofe name is from fcjl.cap.se. ' his nature; for as his name is fo ishe;being bred in the morning, flics at noone, and dies at night with the fetting of the Sun. So would the Apoftie hauethis beaftly affe&ion to be but Ephe~ meron alfo, a day old at his death; that although in the morning anger be bred , and grow to ftrong hatred at noone in the height ofhishcate, yet it liue not wrath till the Sunncbe gone downe, feeing Non ampltus vna nobu die ad tram indulfnApafis^ dHomiii.to Ita, The Apoltle hath allowed (faith d Chryf0fiome) but the UAoxap.). fpacc of one day for the age of any anger. Wherefore as we fay oftheToad-ftoolc,^/>^r,«;m/^r,itgrowesvpina night and dies in a night, fo muft this Toad-fwelling foole die on the day wherein it was borne, its wombe be its tombe; yea be like the vntimely fruitc of a woman,which pcrifheth ere cuerit fee the t™p*17' Sun,left flecping with the mote of anger(to vie S'Auftines ofie allufion) thou water and feed it on the night with the dew of fufpitions, and rife vp in the morning with the bcame of hatred and malice in thy mind.This good lefibn Epiphamm (as he con- fefled to the Abbot Htlarion) well obferued, Ex ejno tempore afi fampjihtinc habttum, non dimiji altquem dor mire qui aduerfnm me haberet altquid, necjue dormitti habens aliquid aduerfpu aliquetni Since I tooke this calling and habitc vpon me, I neuer let any mango to bed who I thought had any thing againft me; ror eucrwent to bed my felfc when I knew I had any thing againft any man. And thus indeed fhould the Sunne not go downe v* pon wrath. And time too to let our wrath fet before the Sunne, feemgfatis ad iramvna am altera hora, an hourc or two (faith Chryfbflome) is too long to be angrie, & fttjflcit diet ma- litiajtta, as the vulgar rcadeth it, the day hath enough
with
/ Mat.*. 34.
Brotherly Reconcilement, 149
with his owne malice cVwrath,to heap c wrath againft the day of wrath.
What fhall they do then in this day ofiudgement, ypon ,;yfi**f«* KVnofe wrath no* vmm dwijedtAntorttm armor nm fol tcjtu occh- 1
£*//,thefunnenotofone day but of many yeares (as8 Ierome tTtm.i.t}ifiM fpeakcthj hath gone downe : but that this eye of the world be ^' as of their wrath a raithfull witneiTc in hcauen, fo a fwift witnes to their iudgement in hell ? Which implacable and cruell men, as they were foretold to come in thefe laft and penllous times, a.TWw. ; .3.euen fo now are there many implacable men , who this day haue fulfilled this fcripture inoureares and eyes too, to whom our S auiour may in vaine eric J WMa> nO/^bc reconci- led, being indeed ash Demofthenrs called Phtltp> i^fyo* «t\/V- ^PtiLf. Atte.x.-nti irreconcilable enemies; or as Patreclas in Homer told i JUsiMx*
Thou art vnappcafablc zsfchtiUs : PcUnsfazt he neuer was thy father, nor ThetU thy mother.
' y\AVKtt / fc ffl TIX71 QcL\et <T<TdLy
»*Tf A/ T rihiCetTVt, 07 1 7VI V00( I7lf rtTHP^
God lure is not thy father, nor his fpoufe thy mother, but the raging fea it bare thec,bccaufc thou cantt not re(t,and the hard rockes begat thec/uh thy heart is as hard as a (tone . Whom if with lPhirmx the Embafladour of peace, Iftiould aduifetobe k idem J.9,1 fU4 reconciled and appealed toward Agamemnon with that grea- ter example ofperiwafion,
euen God himfdfc will not alway be chiding, neither kec- pethhe his anger tor eucvyP/a/me. i o}.g. yet this (tonic heart would admit no inltrudion , but like the wall lend backc ihc^ lift words and e echo of this exhortation, tha» \s%4*g*rfor*mrk I will communicate with him.v/t 0*\<u «A /utvi^er, neither word nor worke,T^/y^ +*i*Z<rd&iu)t^o-k^i^H*\y*<txj*C%f, before he hath feclcd my fingers, ani! payed tor his bitter con- tumely. Thuf would tsfcbtHes anfwer peace-making1 Ikllor, llJt ^ ixij? tpt -9 stJfiAffftffM, It i* no morcpolfiblc for mc and thec ' * "*
T 3 to
1 50 Br$therly Reconcilement.
to louc and agree,then the Wolfe and the Lambe,nor(Tial any thing agree vs till I be reuenged. And indeed when men fas one notcth) T#/#<?r* fi Udant [cribunt fedmtrmore Ufi , write their owne fcandals in the duft,and other mens offences in the ftony tables oftheir heart with the point of a DizmondiVtp/Hmbea* gerant irxs fas "TUutm fpeakcth of fuch) engrauc them in lead with a pen of lead, foreuerrhow can there be reconcilement, when they aske their brother as the ferpent did the husband- man in thefablejHow can there be euerloue betweencrstwo hereafter, ivs&viyu 7w wit^m o^, cv <h rfo Tvpfcov 7iJMj fo long as I fee this (tone which in ttcad of me thou fmotelt^and thou this toornbe of thyfonne whom I flue? Thus when all m Ds T*k& their other finnes end with their a£t ( faith m Cjpria»)and are inure. bounded with that prefent time of commmiflion , as their lu(t
ceafcth when cooled with ftolcn waters , their gluttonie fatif- fied when their ftomack is gorged, their lying filent when the report is belccued,their idleneffe refrefhed when the bones arc wearied,their drunkennes fulfilled when their appetite is quen- ched 3 their (laundering furccafTeth when their brother lsdif- graced, and their oppreffion remittcth when he isdeie&ed; onely their implacable wrath and vnappeafable malice ncucr endeth noreucrrefteth,but in thegraue the houfe of its age, Ecclef.9.6. and faith, (lie doth well to be angric vnto the death. a v*i. MaxAA. That as it was doubted of n *Sy/<*,whofc laft gafpc breathed out 9>cal>'l -. threatnings , whether himfelfe or his Anger dtedfoener : fo may it
be doubted of them, whether their life or their ftrife will firft * ftmtnt.de fir. giue ouer« VotzsThejptJiM in ° Plutarch fablethofhis infernall nw».vtwUci. viuo,that fomc foules there like vipers hanging on together did bite and gnaw one on another , ob memoriam imuriarum in vita aciarum am toltratarumjtmtmbnno old grudges and wrongs done and fnrTered in their life time here on earth : fo may it be feared that thefe a(feruatorestnitiriartimy asthcfpirit cals them, Leuit.x 9. 1 8 . whole hatred is that inimicitiafeculi, £^£.25 .15. or rather fecuh fecptlorumSox euer and euer,as with hell they are at agrecment/o haue made that couenant with death,
P totttinjb, i'AV c mors mihifimet trot:
Though vte be deader malice [ball not die.
But
Ifrither/y Rectncikmwt. 1 5 1
'But then my ghofl with thine /hall battell trie. It is to be feared that in hell they wil not agrce,but that though themfelues be mortall on earth, and (hall dieiike men, yet their hatted will beimmortall in hell , andlðofefpirits bite and deuourc one another. And then as q Tomaru the Scythian 4/;, Qucene replied toblood-thirHic Cjrtu , when his head was tht ownc into a tub of blood,*?*/** te /anguine Mumfirijfliy Xo*> obit thy felf with blood Cyrtu ,which Jfti vnquenchabty thou tinrfted *fter:Co when thefe Salamanders, that through their cold cha- ritic could willingly hue Hill in the fire of contention and ha, tred,vvhcn thefe fctW«v/«i,implacablcme,w hole dV/?groK/ui^<,rRomi3I. as 'ffcwrcals it, whofc hard heart like the (tone 'Asbeflon be- I ttuiU-Xf ing once incenled with wrath, is for euer vnquenchable, fhal be yum***** calx 'without repentance) tt< 7$ nrv^ ieCirov, into that fite that neucr (hall be quenched, M*rke 9.43. then Salamander, SatU teuwe quern fittjsli , let thine vnquenchable heatc and heart take it fill of vnquenchable fire which it (til defircd. But I hope better things of thee (bclouedChriftian) and fuch as accom- panic faluation,though Ithusipeake oflome mens implacable , malicc:for cucn the beft men (as'one notcth) may in their cho- 1 TuULb.i Efi. |lcr be trrit tbtles, quickly prouoked , fed t amen et tAm plACtbiles,* **"'"' but yet will they not alway be chiding, neither keepe they their ; anger for cuer. But I fpcake of the man of wrath , who though like him in x Homer he fecme to haue digerted all wrongs, x Wl/:/i
AM* yi x} writiefov v/h *oTor off* 7iAi^o*»f,
Er r Mnr#/ ritffl :
I /et (till keepes anger in his mind, and lets not godifpleafure
i from his boiling heart . And woe is me (Cmh'Dauidj that I
; dwell with 'JMefech^ and haue my habitation among the tents
'zfKedar: my foulc hath long dwelt among them that becne-
niesvnto peace. I labour tor peace, but \\ hen I lpcakc vnto
hem thereof,they make them ready to battcll,/y*/W 1 20.And
hough men labour for their peace with that ambaiTage of
■>cacc, Peace be to this h^ufe: Is it peace my brother? They
lske hiin,What peace ? What haue we to do with peace,turne
3ehind me.Though with U*kob they fliould bring them great
;ifts to winne, and good w ordes to wooc their reconcilement;
they
152 Brotherly RecBncikmtnt.
they more implacable then Efau% who relented herewith , and vnappeafable like Achilles, whom thefe could not pacific,wold rcturnc like Ttautds foes, hatred for good wilhand though they giue good words with their mouth,and falute with zpax vobis, yec curfc they with their hearts , and blcflc vs with a pox vobis. y TuLiuM.i. When y(Qmntitis the Confull made an oration of peace to pa- cific the tumultuous Romaines, this raging fea (as one well re- fcmblesthem) could not reft til the Decemvirs and the molt ho- norable worthies of Rome were exiled, and yet when he had y eeided th em the expulfion of thofc noble fages , this implaca- ble people (more troublous then that working lea which cea- Ccd from her rage when lonah was caft out) ft ill carl Tp mire and dirt: but when he faw,that ('like that townc clarkc in the A £ts) by nomeanes and fatisfa6tion he could (till the raging of this (a9 and the noifc of her waues, and the madnefie of his people, Pro Deumfidcm (Taith he) quid vobis vultis f Good Lord firs what mcanc ye,or what would ye hauc? Tribunosplebis concupi- fiiiy concordU cah[a conteffimns • Decemviros deJiderAftu, creari paflifnmpu. Decern virorum vosperufumefttcoegimu4 abire Ma- giftrAtu. (JtfAnentemeofdempriuAtos irA vefirAy mori At que exu- lAreNobiliflimossuiros HonorAtijJimospaflifutnHS. Tribunos plcbti ere Are iterum volHiftujreAflis.ConfulesfAcere veftrArum pArtiumy noflrAturA opprefA tulimm &ferimus. Ye defired Tribunes and Pro&ors for the Commons againft the Nobles, for peace fake we granted it. Ye then required Decemvirs or ten ioynt gouer- nors, we fuffered them to be created.Ye were weary of the De- cemvirs , we forced them to giue oucr their office and leaue their placcrYour wrath remaining the fame toward them when they were but priuate men , we fuffered thofc mod noble and honorable men to be baniflhed.Ye would needs haue Tribunes againe creatcd,ye created them.To haue Confuls ofyour owne fide and faction , and our lawes and ftatutes to be broken v»c liaue fuffered.,^/* *;?> finis dtfcordtArumfGood Lord wliat wil pleafe you,and when will ye be quiet? EcquAttdo vttam vrbem hAbere^ecquAndo communemhAnc ejfe pAtrtAm licebit ? We haue many outragious waues, like thatraging fea of R6me, which like the Northern* fea ncuerrcft , but working and ftorming
with
Brotherly Reconcilement. ijj
with fome tempeft or other drill caft vp mire and dirt.for indeed
(as'tSVftfftinoceth trulyj In f rigor* fepttntrtonem^ vergtntibtu **■•'**■**•'»
immanfHetujHntin^cmA^fM^fimtlamMCAUyZi the Poetfpeaketb,
Some are borne fo tar North in the Frifcland or Ifcland rather,
; of charkiejwherc the floods of iniquitie haue made a great froft
oflouc3that lfone wi.h Abraham would yeeld their owne right
to buy peace at their owne rate.- if with Agamemnon fin the
I *Poct)they would offer them all they pofTefie, like cruell e^f- *H:m.u ,
) chtlksxhcy would not be pacified withrcafon, becaufe they
• fecke not theirs but them; and like the roring Lion, not what,
i but whom they rmy deuourc . When their brethren would
i make with thefemen a couenant of peace, they anfwer with
I Nta/h the Ammonite, i.Sdm.i 1,2. On this condition will I
1 make a couenant with you, that I may thruft out all your right
i eyes, and bring that fliamevpon all Ifraell . And thus like the
b S witters, hauing made their enemies liues tributary to their \H^j^ '' 1 fwords , Hafltum atcUuer* pro pulmllu fibi fubijctentc s dtfeumbe- rtnt & odio tnexplcbtlt hojitum cruorem hnurirent , would fit on them like cufhions, yea wold tread them like clay in thcllreets, and eate vp Gods people like bread,and then fit downe in quiet and reft vpon them. Whofc malice yet euen in couqueft wold be fo implacable to thole whom it ha;h fubic&cd, that as C/Y#- • If*-* ***«• tArcb aduifeth,i$*//> modtum pritu comedtrefiiik to eate a bufriel of fait with a man before thou truft him and make him thy friend: fo multt fuiid modi) cum illu print come dendi y zs*T*fy 4 1AM <*#*, (pcakcth,manybuQielsofialtfhould we eate with them before we could win them to amitic and make them our true friends. : mall I faytotheic mortall men of immortall malice? Hi ill I labour to cure their maladic? No, no, Ifhouldlabourin ?ainc,Ifhouldbu:lpendby (trength invainc andfornoughr. JLtWHlncrAremidiummcdcntis nondAmittHHt (faith* Cypridn) eDtZ*U& her wounds, herfv\ellingand fores full of corruption, (he will '4i"r' not hauefearched with wine, but be wrapped and bound vp, and mollified with oile. CMditttd eftrefttu ahitha merb;u, Ma- Hce (faith 'Chryfoflomc) is the kings euiilof the foulc , and can- f v, E^k ^ not be cured with the balmc oxGileAd, nor by any Phifition there. Her bruifing is incurable, and her wonnd dolorous,
V
1 54 Brotherly Reconcilement.
there arc no medicines for her. We mult lcaue her to the cure
of the King of kings , who onely giueth medicine to heale her
ficknefle,ind healeth all her infirmities.Onely I wifh,that ifthe
._.. - Viper will (lill be aViper to retaine his poifon, be he charmed
wderijpexit.jp' neucr io wifely , that then the wile Apothecary would in iu-
/ahiocomavju- ftice make Triacle of him to expell poifon out of others, Jgui
aim conduur.i non comget feipfum >tlij corrigant fe per ipjum: I meane he wouid
Taw't"ftii#ia ^Ct VP tnis hrszen Serpent on a pole, for a terror to them that
f*tu,vtiU,ui a will be bit with the fiery ferpents of hatred and enuie. 1 meane
^/nulrTemmTs, inat if their malice,! ike * Lots wifc,w ill (till be looking backc to
non retro r,jptct. the fire of Sodome, and not forget that which is behind , that
xemplumdante's then iufticc would turne her into an exemplary pillar of fait, fet
tpfinmaneant to fcafon others that pafle by that way .
^iug m Pja.j$'. But let vs beloued,feeing we are the %falt of the earth3to fea- a.vfcjanexhor. fon others , not with this example of Lots wife, but with that
tationtotorgtt ' i iri i i c
and forgmcall -word of reconcilement , l powdred with (alt to keepe them horn Math's ii. tn's rotcennenr<: of the minde,and putrifacTtion of the bones. h z.Conn.j.isj. Seeing we (I fay) like ^Abimelech fow fait in others with1 S/iJ&a, 'f\tfc9\*' to nea^e tnc infections and deadly waters of ftrife and conten- li Kin^s 2.2i. tion,let vs for fhame hauemt hat fait of grace & wifedomc in our m Marker S^ j^/^^q yaue peacc onff wjth another f to keepe our foulcs from this putrifadtion ofmalice, which the often (hining on and go- ing downe of the funne vpon wrath,caufeth to (tinke in the no- (this ofGod. mTomAofomii. Vtterly forgiue and forget f faith B e^/z/W/pcaking of this 4z.m9rat.D0n. fameargumcut at this very timej vtterly forgiue thofe wrongs » which euen to thefe dayes ye haue kept in remembrace,at kail » in thefe dayes of Chrifis Natiuitie forget and forgiue them* » The funne ofone day fhould not haue gone downe vpon your >' wrath, Et multi files occidermt, and alas many funnes haue fet vpon your hatred.
Let once, once (I fay ) let go difpleafure. Let all bittcrncfle, and anger, and wrath be put from among you , with all malici- ou(ncGe9£phefi4»i 1. Wemuft not onely crop like the Oxethe blade of anger in the eyes,hands and tongue where it fprouteth, but plucke vp the roote ottittertteffe in the ground of the heart, Icaft it fpring vp againc, Wcfnuft not onely loppe and brcake
off
Bfitherly Rccenciltment. 1 5 5
off the branches of **£*T,and (hake off herfheaues of euill frea- king, oricatterhereuillfruite otnratb, and yet with that tree (Drftf.4.) leaue malice the ftumpe of his rootes in our earthly minds (for that is to purge and prune it that it may bring forth more fruiter) but with Chrift alio lay the axe to the roore of the trec,znd r*ke away a// ma/tchufces, ihc plant which his heauenly Father hath not planted . Neither mutt we fo yet lay the axe to thcroote,tohewitinpeeces, andfoleauc it in the ground of our hearts and earthly minds : but feeing there is hope of a tree if it be but cut downe , that the rootc will yet fprout,and the branches bud againc when the roote is left in the earth, lob. \ 4. -therefore mult we tollercjakc arvayzX malice and malicioufnes. And becaufc the fire of hatred and hcart-burne can hardly fo be quenchedjbut that fomc fparke of dilpleafurc or tepiditic of grudging vvil remainc hid vnder the afhes of reconcilement,or at lcait giuc fomc fmokc ofdifaffe£ting , though malice be put out and hatred be extinguished : therefore mult ye not to much put out,as put out from amon^you^ and not fo much quench, asr^rfjr^allmalicioufneflc, the roote with the branch, the burni ng coale with the flame, the dead coalc with the fmonke, Jet both be put out , and that from among you,out of your hearts.
Which rootc of bitternelTe we fhouldfo much rather vveede
out of our minds, becaufc the roote thereof is fo bitter in our
foulcs,as to arraignc vs at the Kings bench, and bcarc s an a&ioii
ofmurdcrin the court of hcaucn, I. hbn ".t $.H'J.-o (obatetbbU
trotberss a tnati-flyer /J'or thus l\\c Iudgcof the world giucs his
charge) and t* l*oxv it is law, that no man-flayer hath ctcrnall
life abiding in him. For although humane lawes bind the body
then the mind , and the hands rather then the heart , and
ike the Spiders webbe catcheth but little of-
; flics, and lettcth the mightier like birds (lie away,
fend with the net takes gre at offences and lets the fmall lcape
through It: yet this heauenly Law-giuer catcheth the mightie
etrcraftic murdcr,nswell as the dead flics of hatred and
mahce in the text and webhe of his law,/- and*ta-
kcth in his net of malice thcthoughts as the a«5tibns of murder, lwb J ,J*
Vi as
155 Brotherly Reanciltmtnt.
it were flies, as birds in that net ofhis Gofpell,C%/£,c.22. • Ik* <***'' Thou halt not fhcathed thy fword in his bodie (faith *Aufli»e) n nor made any wound in his flefh , nor /mote his bodie with a
* blow,tbc thought oncly of murder is in thine heart, and thou » art counted a murderer before him who asketh efpccially the *' heart.7//<? v'tttit & tu eccidifti, he is aliuc and yet thou haft killed M him : quantum ad te minet occidifli quern odtfliyto thy power haft
* thou flaine him whom thouhatcft. And therfore are thefe two h at ra/and murder coupled together as yoke-fellowes in that long teamcofbeartly workes of the flefh, which draw men to perditionj^w.i.ao.G/r/. 5.1 1. And as the father and the ton, deuill and cuill, differ but a !ettcr;fo the mother and the daugh- ter,^ w and poj><^) arc no more nor fo much diltinft in deed, when (he like concupifcence hath conceiucd, and bringeth forth finne in the a6t,butboth are counted murder before God,
pExek.i*44. anc* according to thepproucrb,As is the mother fo is the daugh- qLib.%.natJjill. ter. For as q FJinie noteth of the Adders, that comuga vagantur $a*'** nee nificum compare vita <r/?,they go by twoes,and liue together
by couples in fuch mutuall companionship, that when the one is killed,the other burning with reuenge purfueth her fellowes foe, andbyacerraine knowledge infefteth him alone in any preafe of people. Euen fo (faith Aufiine) the concupifcibleand irafcible faculties(and it is more true ofhatred and murder) like two Adders they go coupled together in fuch a linke of loue, that when enuy is wounded with griefe of the mind , murder fteps vp in anger from the heart,and rcuengeth her quarrel,and fo makes enuie guiltie and acceflary to murder when fhe is the principall. Wherefore let vs not breed that viper in our breafts which will eatc through our tender bowels of mercie, kindnes, long-fuffcrance and forgiuenefle . Let vs not carry that fire in our bofome,which will fetvsonfire ofhcll. Letvsruborf that ruft which confumcth as a canker. Let vs pull out that (tone out ofour hearts which rotteth the fruite of the fpirit . Let vs not furfcr that worme to lie at the roote of our hearts , which gnaweth and withereth the righteous plant: but rather cherifh the worme ofremorfe in our confcience,whofe gnawing makes she red tree white , and our fcarlct finne white as woolL
And
Brotherly RectnctlcmcHt. 157
And that rather confidering the feafon let vs do it, the feafon I fay, that it is now time we fhould arifc from flecping in malice, and letting fo oft the Sunne fct on our wrath. For now is our faluation nearer then when we bclceucd it: Magm foli4 diet etlebrAmH4*( faith Aujlme) preaching this day of this duty of %r«f!f,'t'* * forgiuing. Nowwckeepcthefeftiuallof the great Sunne and Sonne of God, the birth day ofourSauiour, and great Sunday of the Sonne ofrigbtcoufncfTe. Let vs now then in this Sunne- fliine ofgrace,ca(t off and hang foorth that out clocks */malici- oufnefle, i.Pet.i.i <5.that the moth of malice may pcrifh when it fcelech the Sunne. And let not the Sunne which rifcth on the goodandcuillgodownevponthy wrath, left the Sunofrigh- teoufncfTc (faith Auftini)\\\\o rifeth to the mft alone, fet to thy foulc, and going downc vpon thy wrath, Icauc thee in tenchm interior ibm, etjciendnm in tenebnu cxtert$res , in the intemail darkneflTc of the mind, to be cait into that cxtemail and cternaij darknefTc of both bodic and foulc at the day of wrath.
And ifthat terror cannot (hakcloue from thy heart toward thy foes, yet fhold the good that cometh from thefe euill ones, the light thatfhineth out of this dnkneflTe, and the hcatc that commeth from this burning fire, in felfe-Jouc and pitic of thy fclfe induce thec to loucthem^For whether indeed they hauc power corporally to artiidt, they exercifc thy patience: or onely >y ftrangc opinions oppugnc thee,they exercife thy wifedome, as f y/firy?#/j<r fpcakes ofthe enemies of the Church in gcncrall. ru,,t .i*<mt. And in that thou loucft them they excrciie thy beneficence , in D""t J» giuing and inforgiuing,thy bcneuolence. For as he'iaid of him , 0uJ4^ldt whom he had offended: t»ji.
Si mnpecctiffcM, quidt* concederepofcs f L^fateriam vem.tfors till noflrn dcdit. Soartthoutoloucthcm,becaufc!n doing wrong, they hauc giuc thee matter of remitting: yea as" AnftotU truly faid, that as * £»'*, &l»r. friends were nccdftill to our earthly blcflfcdncs- as namely both <Mfl' irfJf TirpcAeuj);, for cuftodie ofour goods to aydc vs againlt theeucs or robbers- and otf< 7tr yfnfltfot the vie ofour boun- tifulneflc and liberalise: fo arc toes as truly neceflaric to our heauenly happincfle.both-Tf^Ttrfu^^^tokeepc vs(as the
V 3 Puhiutt
1 5 3 Bret hey ly Reconcilement.
Pfalmift fpeakes) from the great offence , -and deterre ts like thofe thorncs, (Hof. 2.) from the paths ofimpietie, and Tf 3? rev ^fjjavr, for the vfealfo and traffickcofourloue, of whole bel- lies (as one fpeaketh)we may make bagges as we arc comman- ded, LhJ^i i.~ 3. to lay vp treafure in heauen,whcre neither theeues brcakc through nor fteale. For touching this cuftodie, xLtjr.s.Utxa. as* /4w£r*y£ reports of the Oifter, that while (he is tolled by "*' ' the Crabbe in the waues of thefea,(hc foclafpeth her (hell
from her foe, that then Ihe is leaft in daungcr of deuouring: but when without feareofher foe (he layeth open her felfe to the Sunne on the (hore^hen comes the Crab, and putting a ftonc betweene the lippes of her (hell, thrufts in fafcly the cleyes and pickesout her fid). Eucn fo while we are toffed to And fro like thofe faithfull ones, Heb.\ 0.3 3. by crabbed men and regredi- entback-Qiders,they make vs in their ftorme pull our cloake and roabe of righteoufnefle neare vnto vs, and walke wanly to them that are without, left like Qjam feeing our nakednefle, they fportatourprtuiefaultcs. And if we be not in perils of y i. Cer.n.arf.thcfe waters, or with7 Paul in perils among falfe brethren, if without fear c of a foe and fufpitio of the Crab; we the lay open our nakedncfle in the Sun-fhine of friendship and profperity, and giue occafion to the aduerfaries to fpeake euill and feed on our inward corruption, who kcepe thcmfelues clofe and marke ourfteps, when they lay waitefor ourfoulc. And fuch Crabs that tofTed'Z)rf#/W,made him clafpe his (hell, and (hut vp the doore of his lips, left he (hould offend in his toung , while the vngodly his foes were in his fight , Tfah 39. 1 . When fome a^ bout Scipio with no fmall ioy auouched, that the common- wealth of Rome was now in fafeft (rate, fith they had vanqui- (hed the Carthaginians,and conquered the inhabitants of Pon- z. T>lut.iA. it tus: No, ■ faid wife Scipio, we are now in greater danger thef) c*P-r txixmk. vve were before, becaufe we haue left vs no euemies to (land in I JM awe of and feare. So true was that faying of* zsftitifthenes ,That
a man rather necdes deadly foes to deterre him from notorious faults, then honeft friends to admonifh him to vertuc . So truly * ™*>i$*ll* reply edb Cbi/o, one of the feuen Wife men of Greecc,to one boa(iing,thathehadnot a foe: Then (faith he) thou haft not
a friend.
Brttberly Recwciltwtnt. 1 5 9
a friend. And thcrfore as 1'lntarch wrote a booke titled, Be ca- 1 pienda ex mxmicis vtt/ttate, Of the good thit comes by our enemies, I and proucd the title good: fo made ■ Chryfofiome a whole fcr- c rm- J- 'mon intitled, Di/igamxs etiamnosperfecjuentes, Let vs loue euen our greateft eacmies.Sceing as his brethrens great enmitie and difhonour brought lofeph greatefr amitie and honour, or as Telepkns recciucd cure from therutt or that if care wherewith Achilles wounded him, or as he that meant to imitc I of on to death,opened but his dangerous impoftume to his health: fo an enemies tongue,which is as fharpe as a fpearc or a 1 word, doth bu: cure while it cutteth, and heale w hile it lanccth, and lctteth vs bloud in the fwelling veine of fomevanitie: that we may confefle like him: vna cademqxe maniu vnlmu epemj? tuht : Tie fame hand that killeth, maketk dAmr, that bringeth dowrte , raifeth vp, that maketh poore maketli ricb,that bringeth low exalteth, and profeflc with Zachary in another fenfc,Z/^. 1 ,j\ . that wc rcceiue(astheoriginall reades itJs^ijfW^r^ Sy »p*ft £i*' ytiPc<voLT7Zi>9TuriJLiov'JvTz*vnucL<, health trom our enemies, and good from the hands of all them that hate vs.
Which hearty loue ofour foes, and difmiffion of difpleafure, f .
feeing it confiltcth in the remimon of their faultsjand the giuing Mieref anger in the forgiuing of their wrongs: our Sauioi from :hc parable of the ur rcilefle debtcr, (traitly chargeth each one *ofoT9tue from our hearts their trerpa(fes feuer.ty times feuen times nT? #
vnto our brethren^ and that vndcr this condition; If mine hca- jenly Father (hall forgiuc you vour (inncs. A/at. 1 8 . 3 5.\Vherc- Hcarty Ioy tl,whethcrwcrcfpect the condonation, not forbcare but for- j- VMt: •ttnc remitters not lomc, but eachone: of the maner, not ftc^in^. rom the teeth, but our hearts: orimc matter , not thoughts or - • ^ords alone, but ah their trefpaffes: or the times w hen, not vnto euen times alone, ven times: o*M\ytll\C
>artieto be pardonctl,who is mer hvther: $ft$\ey otknow**iy edge mould fo vnlocke our fcalcd-vp arfcction,aiul fit openour iearts, that, as the Corinth* had in A P*\ w/r, our brethren ftiould d* Cot*, iw uucalargc roomcin our hearts. And iTrft touching this acl o?M icartie loue in remitting, we mu(t ifour brother oftend vs for- F« i/ir^^coinmaundctliChriftourSauiour^'.y. 17.5.4. K he
1 6*0 Brotherly Rtancilemtnt.
offend vs I fay: for ifman trcfpafTe againft man , it may be par- doned or iudgcd,faith old Ely. but if a man trefpafle againft the ^ loh. Lord, who will pleadcforhim? i.Sam.7.2 5. k who can forgiuc
finnesbutGod alone? Neucrthclefleifhe offend thee ,djmitten- I la. \m Mst. ^^^^^^^w^r^/^^Thou maift yea mutt ( as l Ie* 11.15. rome fpeaketh) forgiue. For raarke who faid , forpue, and to
m Strm 3 1 * wnom nc ^ai^ ic' (^aitn Saint" Aufitne) truth to his fcholcrs,the virb^ifo^. chiefe paftour to his fheepc, the king to his fouldiers, the Lord to his ieruants, Chrift to his Apoftles, God to man, Height to ^ -^jvprmes creeping below on the earth , who hath voluntarily fg^^Ze 'c^Sound himfelfe with an obligation to forgiuc vs, if we kecpe the JUL *C¥f*** condition to forgive our brethren, CMat.6. 1 4. Neither is it neg- %+<2^r^pfj$.%jt*p.\l* ligently to be patted ouer, ■ (faith that Father) that of all thofc tofirmDm, ** petitions which he taught vs to pray withall , this onely of for- giving he chiefly commends vnto"vs;which becaufe it is of grca- teft weight and importances Pbarao his dreame was doubled* it is ingeminated twifc together vnto vs,yfc/*/. 6\i 5. For in no other petition wefo pray,as to bargaine and indent with God, but in this alone, Forgiue vsas rve forgive others.In which couc- nant,ifwe lye and forgiuc not our brother, totius orationis nul- luseritfruElus, all the other petitions are made in vainc, and fruitleflc is the reft of the Lords prayer , feeing our fins are not 40. <£/£/. m' forgiucn vnleflc we forgiue. In this0 alone we make an inden- eb*id!' e b- Cure w^ G°d> anc* fubferibe the condition with this prouifo, *dUur.s%.7l AsKvegiueftr them that trefpajfe Agtinftvs. Which p if we per- fbrme, without all doubt verbajpon/ionu huitu imtlentHr, we keepe the condition of this obligation which is iuch , Jfyefor- 9 Mtfirm. n- give men their treffaffes. As if he had faid: * Thou man haft a #x*r . ^xp. fcfotcI^ cucn t^y brother who hath offended thee, and I haue another debtcr,cucu thy felfe,who haftgrieuoufly offended me: that which thou doeft to thine, will I do to mine, for fo thou in thy prayer defireft me. lfthou forgiueft, I do forgiue ; if thou retained, Irctaine againft thee, or rather thou againft thy felfe, \u4tiZnp rF°rg*ue therefore, ne dum fr/ttri nejr/u mifericor^ian^ til* clmdas patrisindu/fentutm: left whiltt thou denyeft mercie, and TEuttcft vp thyrjart fro thy brother,thou (but the gate ofmercy with thy father* For there fall be iudgenxnt7 and that mcrcilefft
t©«
Br$fhtrlj KmnciUmnt. iSl
to* to him ibmjkweik n§ morae, lam. ?. i ; . And indeed (deare ; Chriftian) r with what face canft thou fay the Lords prayei ? /"'^T* &**>**•
• with what confeience canft thou aske the maker ofheauen and 9. tifrm. m " : earth forgiucnelTe of tben thoufcnd talents, when thou doeft, grem- '■' t»4-Wt not, nor wile forgiuethy fellow feruanc an hundred
pence? chou I fay, awormc crawling rwiic hcauen and earth? Take heede left thou hearc of that iuft Iudge, Phifition heale t+nffj* thy (clfe: thou perfwadeft me to mercic , which thou thy fclfe d: ^^ wilt not impart to thy brother.- thou intreateft me tohauc pari- n
I encc, when thou wilt not heare thy brother intrcating for his * debt .- thou intreateft mc to blot out all my hand writing a- " gainft thee, and yet thou fueft thy brothers bill oforTencer^w " debitor eftwcarcere,& tn in Oratortoilhy debter is in prifon,and ''
| thou in thcChurch to aske forgTuTnciTc, thy prayer (hall there
I be heard, I willforgiuc thee as thou fbrgiucft him that treipaf-
I fcthaPairiftthce.Ofooli(hrmn)//^cia/^^
i prayeft agtinft thy felfe/aith * Avftme, Lord forgiuc mc my fM,ufrtt^ trefpafTes, as I.euen as Iforgiue them that trcfpailc again!* me: Efmt but Lord thou knoweftlforgiue not them that nefpafleagainft
• s»e, therefore O Lord forgiue not mc.^ir*^ orattonemfacu3 fedfuper te ma/rdtftionem induce , fa i t h /Jnaftafiuj^tEou prayeft w si \ not foTtny fclfe, but bringeft a curlcTpon thy fclfe. And there- ^^«M fore wiilcth our Sauiour when ye fliall (land and przy , forgtue , * „4 - ***~faiy UWark* 1 1.25. Icaft your prayer be turned into finne, and pull 4m- downeacurfcinfteadofa blcfling. Forgiue thy neighbour (faith.
the WifemanJ the hurt that he hath dene thee, fo /ball thy Jinxes r n
• beforgiue* thee alfo when 1 ho* prayeft % Should a man beare hatred 1 ae.tsn/} nun ', and di [ire for ottiene^e of the Lord? He willfbew no
1' to a m.in which is hke htmfe/fe, and will he aske foretuenefft ' of his ownefmnes? If he t hat is but flejh nounjh hatred \ and askep.tr* 1 don ofCjod'. who will mtreat for htsfmtesf Remember the comman- dements: O remember the commaundements thou haft broken, foftjdt thou not be rigorous a^atnft thy neighbour, conjider ds/t%ent- lytheconenar.t of ike moft highland- \> n:ie hu tener,inco 9 Eccltf, 28. 2. to the 8. O remember the mercilcflc debter, with what indignation his Lord did vpbraid him, Af.:t. 1S.32.O euill fcr- uant, 1 forgaoc thee all the debt, becaufc thou ptajcoit roe?
X toghtcfl
i#2 Brotherly Rcc$ncikment.
oughteft Hot thou alfo to haue had pitie on thy^faltow^eucn as I had pitic and commiferation on* thee? So his maifter was wroth ( yea more wroth with this not forgiuing of an hundred pence to his fellow, then for all his owne debt of ten thoufand talents that he ought him) and dcliuered him to the Tailors till he fhould pay all that was due. So likewifc dial mine heaucnly Father do vnto you, except ye forgiue each one to his brother their trefpailes. Agree then with thine aduerfarie quickly ,while thou art in the way with him, left remaining thine aduerfarie, he deliuer theetotheludgc, and the Iudgc to the Sergeant, and the Sergeant caft thee into prifon: verily I lay vnto thee ( faith Truth it fcl^c) thou fhalt not come out thence, till thou haft paid the vttermoft farthing of thy finnes,
x DeverkDo. Af/tt.<$. 25. But ifthou forgiue/aithx/4«y/W,in ftead of a Iudge
ca*5' thou fh alt find a Father, for a Sergeant to arreft thec,an Angei
to tranfport thee, and Paradife in ftead of the prifon . Forgiue them that trcfpalTe againft thees agarnft thee aworme of the earth,though thou canft not forgiue them that trefpalle againft
^TiT*' iH God. But alas faith y leromewc are contrariwife bountifull and free to forgiue iniuries and wrongs done againft God, when in our owne wrongs we keepe hatred to the death. Jf our brother blafpheme God,& open his mouth againft heauen,we quickly forgiue him: but if he curfe or rcuile, offend or harmc vs, we fay
t x.Com.19. not like Saint r T^W, I forgiue him : we pray not with Stephen, Lord lay not this finne to his charge: fo farre fhort come we of the Saints, nay of the heathens in thismoft Chriftian dutie that cuer was commaunded.We reade the Grarcians had a fanclua- rie and altar, whither they vfually went all toforgiue their mu- tuall wrongs, faith Tulgofm and SabellicPts. "For at Athens (as
* Xtip. gennd. x Plutarch reporteth) it was enacted a decree, obhmonu inittria- r<"t*- YUm^ 0f forgCtting Iniuries: for whehThrafibultu had freed the
citie of thofe thirtie tyrants, and reftored it to peace, he made a : law, that none fhould remember any iniuries part, which th£>
* Trtim m Eum. Athenians called the Law ofOblimon. And wekreadc no lelTe of h&Mton,' *"** tne Emperor Attgw ho though of a moll tenacious & retcntiue
memorie, iniuritu tamen cttm-pyimti obliuifceretur ,wold yet for- get wrongs as foone as they were offered. O remember thefe ,
Brotherly Re c incitement. 163
implacable Chriftian, f: be*ftam'ed.. yea for euer confounded forthyeuerlaiting malicr.Tbe'fe were but* Centtlsinthefiefb^ ' P * it \h\i time without Cbrifi tohiftrudtthemj Loucvour enemies /1/^r. 5 . 44. Thefc were dtehts^rom the common rvealth of Ifrael, •without thatlavv to enforce them .Thou (halt not reuenge nor bemindfu!lofwrong,Z>#//\ ro. iS.Thefe were but ftraungert fr omtlo At coHrntnt'oi' promt fc. Ifye forgiue men, your heauenly Father will forgiue yo\}yM*t.6. 1 4. Thefc had no hope of that re- ward in long-iurrering. Blefled are you when men rebuke vou, and pcrfecuteyou,and fay all manner ofcuillagamfr you falfly, for great is your reward in heaucn,/T/.fr.^.i 7. 1 helc were with- out ( 1 odin the worlds without his fpirit to direct, and without his grace to reitraine them. And thefc hauing not the law , and doing by nature the things of the law,yct fhal iudgc thee.which by the letter of the law, and fpirit of the Gofpcll, art a tranfgref- for of both law and GofpcJl/.K 0W.2.27. Shall not thefe iudgc vs?fhall they not iudgc vs Chiiftians, who hauc the law to threaten our hatred with iudgement, and a Gofpcll to till on our louc with fweet promifcs of mcrcic? Ifnonc of ihcfc could, yet fhould we for his fake forgiue our brother:/^rho(asd iPfac^ d ***?■* fi/*m wrote to one for Nteia$\fittifons eft, dtmttte : fm Vttg\ mc%Jt'°**~L*Lr^. \ ttuf* dtmttte \ ommno e.utcm dtmttte /TTaTFlTirnTcrrc" wri tic n r o vs r£] fa - • ' many letters for our brother, dchring vs, %emtt ore wether **^^2*^"^V**/
if Any hAue a cjUArrell: but it n o t ,ye t eu&L*44^Ijn Chrtft rem. \ you: in any wife, euenfodoyf.CoL 3T13T ~^
r Jischvte.Vorto* ApofUicrc lets vp a Struts for loue that is loft, eV fcarcc to be found on the earth: St nuts/ tf any yGcni\cm2ntoT I ortlfcfjTngllorlow, rich or poorc.hath found his brother effen- I ding,God the owner requcftshimtorcflorc him tohimagainc I wiiluhe fpirit of mcckenedc that forgiueth all offences . Thou mult take on thec this his yeke of vnitic which is fe eafie to be cariedby two, and his burthen of louc which is (blight for cue- eto beste, Af.tr. \ i. ;o.Wcrcadein thclaw, that for the building of the tabernaclc,God by Mefes impofed a tribute on the people of Ifracl, which fhould not excecde halfe a Shehl, t ;, r l.whichwns but 10. pencc,asour EngHfliTranfla- 1 eilecme and value it, <J\hit. 17. 27. which tashe w. **"*
X 1
ie?4 xrtthcrh ttt$*cllcmtnt.
Gods purpofe cxa&cd Co fide, thif the poore miglst be able (#
contribute as well as the rich,#rr£ 15. And there is come a
commaundement from Amimfltu the Empcrour of heauen and
earth, that **;£ am (hould forgiue ifay be wronged, and al the
world be taxed with a fubfidie of loue, which if it confided like
that ten penny-tribute indonavdt, in giuing onely , many rich
men of their fuperfluitic might caft inmuch:but feeing it is c*n-
dondndo giuen in forgiuing, the poore widow with the loue of
God and neighbour, as with two mites may caft in more then
f Aft. ].'. t^Cy aj^ an(j j3y j^e f q>eter^ Siluer and gold haue I none , but
fuch as I haue I g\ue and forgiue thee. In all other good works
* j- ibme one fometimc may pretend fome colorable excufe, faith
imp. lts4ujtiney but tor loue none can excufe bimfc Ire. Some bodie
» may fay vnto me,I cannot faft,but can he fay truiy,I cannot loue?
» he may fay /or my ftomackes fake and ewne infirmitie,I cannot
v abftaine from wine or flefh-meate,but can he iuftly fay,I cannot
» loue? Some man may fay, I cannot keepe my virginitie.he may
»Jay he cannot fell all his goods and giue them to the poore," but
3> can he fay truly, I cannot loue and forgiue them that trefpafle
» againft me * Let no man deceiuc himfelfe ( beloued brethren,)
u for God is not mocked, nor Jeceiucth any: for though there
» be many good workes, which through humane infirmitie we
« cannot corporally performe, it is too abhominable and a filthy
* excufe, that in this workc of the mind, either the lame, or the
>j deafe, 01 maimed (Tiould for its wearifomneffc make cxcufe.For
» in this workc of loue, neither the feetlabour in running,nor the
>y eyes with feeing, nor the earcs with hearing, nor the hands in
» working. It is not faid vnto v%go ye to the Eaft and feeke cha-
» ririe,failetothe Weft and yrfhalrlndloue,itisengraucn in our
» heart by that lavve of nature,Do as ye would be done to,Z#£.6.
» 1$, Whofoeucr thou art, this comtnandement of loue which
5) he commaundeth thee this day,is not hid from thee,neither is it
^ .jo.11. fjjQff^k^^jfpca^cth^XtJsuotin heauen that thou fhoul-
deft fay ,who (rial go for vs to heauen, and bring it to vs, that
we may do it? Neither is it beyond the fea, that thou ilioul-
deft fay, Who (hall go ouer the fea for vs, and bring it vs,
and caufc ys to hcare it, that we may doe it? But loue is
\try
3r$thtrl] RfMcihmtnt. 16*5
Tery neare vnto thee, cucn inthy mouth and in thine heart, to
glue it in forgiuing each one his brother . Some man may fiy
(faith 'Leo) I cannot watch, Icannotfaft, Icannotgiuc ailto **"**i*rp>.
the poorc , I cannot liue fingle : but can he fay, I cannot Joue?
It may be f faith ^osiufline) that fomctimc thou haft not gold kBmiU.mid
andftuer,appareftor come, wine or oile in thine houfc togiuc ^'£2*,^
to the poorc; but whatfhadowof excufc canftthou pretend, r«> ■■■ «»t.
i that thou had not a penniworthofeharitie,! wedding garment *****?T
ofloue, a graine ofmuftard-feed of amitic, a drop ©faileCKon,
I and ointment of loue in thy coffer, and wardrobe, and garner,
I tnd chalice,and boxe of thy heart ? No, no, this is the tribute of
, loue, wherewith all the world is taxed jmi til may go to be ta-
|ied,eucry mantohisownecitie. It ittnea/ie offering alwaves
at hand orat heart, that with IftM thouneedft not a*kc kut
where i i the Lambe for the oblation ? It is within, which tho*
i mai(t eaiily offer,as of that which coft thcc nothing , In forgi*
juing each one
L From the heart Xoxbzcaufc man ofte forgiues with his mouth i ■■— f i k*mi
*■ propter homines, as ' AuCtme noteth, and kecpes hatred in his hart
i -,* 7 7v~ l i_ if i — tT" myH mt* **>»•*
I prober a<emones:2r\(\ can lay or bis brother,He know cs 1 bcarc Ui 'D<m. h:m no euiRwill,] will leauc him to God his ludgc , I hauc to I my part forgiuen him f rornthus wc wold often fecmc to pardon • ©ur brother,when we fcarce from our hart forgiuehimythaewe j*SUta lS ■*>■ loue him as before, yea0 fay in the Lords prayer Fofjfwe ,u we* T-. 1.449$. forjrMe^ammo dtfrrep.wte cum verkufrattone diffident e eumfatiid l s&*m asjVrM^riQtcth) therefore Chrifr (faith that FaTRerj taking a- way all hypocrilie and colour of faine3 peace, commandeth to forgiuc from our hearts. And that, if not from his precept, yet after Gods example , £>ut remit tit ex corde (as ^Alnfcuhu on the (c words obferjietljj JVho foforpneth men from hts £<vrrMn~at he p remembreth tketr trtfpafffi no more , but** caltcth them into p icr; i.?* the bottome ©f the fea, and imputcth them not vnto them, but f ***k«7-»#- coucrethal their ofTences>/n/rf/we 53.1. Which moftmotiuc ex- ample ofhis Father his Apoftlc vrgcth as the rtrongeft HMJuCt* ment,i*^e/4.32.Bcyc lender hearted, rbrgiuing one another. But how ? MtGtK.eucn as God forgiues you. And if this loue of God fhed abroadc in o\u hems, ind'ftre or the fptnt , like that rMat*ctrj.,j
X 3 p«ru
1 66 * Brotherly Rccencilemtnt.
fNumb.5r.13. pnrrrying flame in the flaw, cannot burne out all our droflcof malice till it be pure, and take away all ouj tinnc ofhatrcd from the heart, certainly it argueth we remainc full flike thofc wic- ked Gcntils T{gm* 1 . 29 J) of all vnrighteoufneiTe, wicked neffc, malicioufiicflTe.full of cnuie,murder and debate, ajid poiibnous affections of the heart. For as we rcade o{Germ*mc(p Cab™ It 1 Sutunry}nrr njs father,that when according to the'euftome ofthe Romanes HKHtBerKitd.*' (who burned their Emperors bodies and other, leaft being in- terred in forrraine wars the enemie fhould dig them vp) thou°h hisbodicwas confumedinthefire, yet his heart could not be prierced by the flamejput lay vnbumed among his bones, be- caufe being openecticwas tound full of poifon,whofe nature is 09.1. ^ ^uch-, that-dipt in potion it refill eth all fire , as ^TraMjuitlits and x u. 1 ijutMjt. * cfiiinjc both obferuc'iictien fo, and more then lb, if this fire of e*fi7' fcd^iyiXityTtitn^oTfyueth vsfiom hut heart, kindle only our
tongues and habds*to loue our enemies in word and worke a- lone, and inflame not our hearts alfo to loue them in truth, 1. John ;.i8.it tels thefearcherof the heart, that yet for all this . our heart is wicked and deceitfully malicious aboue all things, ji lames 3.?. and fas *I*mes fpeaketh of as little a member,) full of deadly pot- fin. And though this ftonie heart cannot be burned with this firc,but lieth buried in the whited tombe ofthebody ; though this whited tombes rottetmefle and rancor appeare not to flefh and blood,and men that go ouer it perceiue not (for it is wicked • and decekfull aboue all things ,who can know ii>Ier. 1 7.9.J yet he who Dncly knoweth the hearts of all the children of men, 1 . ^iob 10.4. cXYfffpSqj?. r hauing not carnall eyes , nor feeing as man fcetb, m l Sam.x^.7. a looketh not like man on the outward appearance , but behol- deth the heart , y ea fo fearcheth the heart and trieth the reines; he I fay, who (ast Ierome ^fpeaketh ) is all eye, when he fecth the hearts hypoenfie; and all hanawhen he puniflicth thardouble iniqu\tie,beholding the painted fepulcher within full ofall rot> tenncircandfilthinefle,J willgiueit according to its wayes and moft fecret pathes,/^ r. 1 7. 1 o. It was a precept of amitic (but in biurilinH}?- deed the baneofheartieand true louej giucn by an b heathen, * U that loue fhould be mediocrity indifferent and meane, dwelling
in teeth. Intenderc vtpojjts facile nut remitter^, that being but ' P% Juke-
Brotherly Rccwcilcmtnt. x6j
luke-warmebetweene hot and cold, thou maiftfpuc it out ip- on occafion . And it was a prcfcript for triendfhip fathered ou Bio*, Am* tancjMAmoftirtu^ouc but a htie,that thou maift loath f Q—J* J**- when thou lift , and haue thine aifection at commaund, as the Chamzlion her colour. Theformcr zuz\VVlut*rch could cor- iLM^eUtmmk rec^Let vspra6life thi, precept, my friend Euripides (faith he) in enmitie not in anrntie, and commaund our broyles and con- tentions that they be mediocres , in meanc and moderation, neither go further then the teeth to diue into the heart , Ir.ien- dere vtpojfis facile r emit t ere ,that leauing out this aut thou maift cafily intend to remit them . And Sctpto checking the latter, could ncuer bepcrfwadcu thar. Uim one of the ieucn wife men of Greece fhould ipeake lb wickedly, but rather fomc ambiti- ous itati(t,orfalfe hearted politician, who Jikc the vseamercotk would turne with the wind for aduantagc , and fwimme with the tide of prolpcritie till it begin to ebbe/For ccrtainly,as w^o^ nuns affection is commonly fo plainc without hypocrifie, that i Velte ardenter *matyvelte capttaliter odit ,2s the c Poet fpeaketh i MmJ*h& Her louc is either palfi ng admirable, 2. Sam. 1 . 16. or her hatred and malice grcatelt,/ \ccUf.X%»\^\ 5.17. fo/he tha: commaun- dethloue withoutfumn^.2iid horn a pare heart without malice, Uidferuently without mediocrities. /V/. 1.22. -ntllntirtlmluke- warme lout out ofhn mouth^nd wifheth it were enter hot or cold, Apoc.y\e.\&Wt hath prefenbedyou a better luke-warmeloue, Louejour enem& from the heart, Luke 6.3 5. and fo louc them, that ycforgw* each one from your be<irjs Their trestaflts . Forgiuc ( faith Chrift) fquidyit'ye haue arty 4 narter*S«t: hinq againlt any n:an,OJ/xr* 1 1.2 j. any thing that oftendcth, K. word or dccd.fmall or qrcat,hcauy or light,fanh an ' HomeJilt. f6—tMmH Anything about the goods of the body, If a man 'finite yon on 9S'm be face tt fa man brimw yon into boncUfe , yea if a man deuoure you. Any thine about the goods ot the mind, If a man exalt himlclfc iboucyou:orofthe^uod:>ofprofpericy,Ifhc take your ^oock. . i i.that as certainc bealts of good concoction and found iealth,digclt Serpents and Scorpions, yea itones themfelues, *Ure^iilititA, through the heate of their ipirits andltomacke, is * Plutarch noicihAo our lionuclwcs through zeale of the! pi- nt,
/ 180 Brdtherlj RtcmikmM.
*M*th.t| |j. rjt broke with hChrifta generation of vipers, and with his Dif- cipics meeting with Serpents and Scorpions, fecle no harme, yea \Nit\\kStfpbe»yPatiiznd m<D*nidd\gc(\ cuen ftones,througk fcruent loue which endurcth all things, i, Cor. 1 5. that our loue to our brethren like our mothers loue to her fpoufe,CVw/K- .8.bc ftrong M death,\vh\ch conqucreth all things , cruellas the gr*ne% which dcuoureth al things,whofe fiery coles and flame ofGod much water cannot quench,nor the floods drowne it : that tri- umphing ouer all offences, we may challenge ail kindofiniu- 3j. i ries with Saint *Tauk What (hall fcparate vs from loyc?mal tri- buUt ion of t\\em that trouble vs , or *«£#<(/£ of them thatgricuc vs , ov perfection of them that hate vs , or fitmtne of them thatj ttarue vs, or nakedneffe of them that ftrippe vs, or /word of them that fmite vs? No,in ail thefc things lve are more then conquerors, and are perfwddedthat detth of our friends, nor life of our foes, nor Angels of mentor principalities of diuels,nor^0jw/ of dark- nc(Te,nor things prefent that we furTcr, nor things to come chat we endure,nor height of enuie , nor depth of malice , nor any other cretture of offence (hall be able to fcparate vs from the loue of God and our neighbor,commandcd by ChrHtlefus our Lord, But alas iris moft lamentable (complajne_th°>^/?#w vpon thefc
k Ads 7.60J Mfts i4.xf a. Corinth* i.
wRom.t
I
Tmf.
\ si words,) that whereas thefc SaintT could not with torments be y$ feparatcd fro loue^osotio^sj^h^yY^e often with idle words o!
a toe arc dcuided frooTcTiarltlc^and cftfooncs with the lcaft dev 3> traction and reuilcofeuery filly wretch, we fo^elinguifh loue
that not onely many d ayes, but eucn moneths and yearcstoc o> perhaps we will not fpcake to him, nor cometohis houfe tc
catc of his bread . Perchance thou replied, Mine enemic hat! JJ made me fuftaine fo great loffe$,and done fo much wrong,tha ' I cannot in reafon forgiuc him . O wretch , doeft thou mark
how greatly man hath trefpafled agairllTthee , and doeft thot 3> not confider how grieuoufly thou haft finned againft God? 1 ^ thou fcarch and fift thy conference truly, thou haft without fa 99 tisfa&ion committed greater finnes againft God then ma n hath done againft thee : and with what face askeft thou the foi
giucneffe of much, who wilt not forgiue a little ? O remembe
what no comparison there is betwecne pence and talent
a.
Brotherly Reconcilement. 1 69
an hundred and ten thoufand , finne how great againft God, and offence how litdeagainft man: this is not worthy to name on the fame day with that; and therefore u.o-jgh Dautd had of- fended Itath-fheba and Vnah, - .Sam.i 1 . yec only for offending againft God, cried he cue at his repentance : Again!) thee, a- gainft thee only haue I finned and done this cuil in thy fight,/*/*. 5 1 . Remember how farrc thou feruant ar: interior to thy Lord, who yet bids thee torgiue as he fbrgiucththee, cfl\^.: 2.nshe foreiucth *//thy fin, and he aleth all thine infirmities* j
, ff |, • 11 0 • r 1 11 ^^V # Rom. 5.11 14.
pactuaII asorig:n3Jl,qra;gni; pasleruile, extcrn-iu as wternaUk^g
of thebodic as of the \\ int, 'publike as priuate/cpen as iecretj'1 <
or commiiiionasomiHion,ot rinnnniUC as ignorance , \\;c-V 1
ked deeds ' as idle words: the breach of ihe brreat as IciTc com-"" Vcrlc a4 **•
maundement, canropes as cords^oriniquitieasvanniic, kil-
linc as an^cr, c adnltcric as lult. ' ror(vvearine as iwcarin<z, 5 re-t- A;tk J ,7«
ucnge as rthitanic^* 'hating as not loning , talents as pence, c \y. Mg, ten tho'JIand as an hundred, thebeame as the mote, and thd**,arh \ 21 [zx wotke of thy bodic as the thought of thy mind . Eueryfmne [ foroweth vnto mentM*tb. 1 2. > I . faue oncly that finne or finncs * *** &-i9- againlt the holy GhoU,vcr(c 3?. which is lmpolTiblc to bejbr- g!ucn,bccaufe theie cannot poffibly repent, Hebr.6.6/k\\<\ if God ihu^forgiucthec all the debt , oughtcft not thou to hauc like pitticon thy fellow frru.int,euen as the Lordhathonth.ee? O remember the mcrcilefTe dzbicr/Jl fath. 1 8.u horn w hen his Lord had forgiven ten thoufand talents of finnes,he would not iC his fellow an hundred pence of offences . Sec how his matter wcighcth him in the ballancc to apgrauatc eucry cir- \t*P* cumltancc of his vnthanfulnrfle; flrft vnthankfull,\\hcn hi Lords remifTion was yet in his care, and that fer ham departed k£ hyfi />«».©s iebtcr. 2.hcviethloharu!y notaifranger, but found out "■<u*;i*- h:s fe Howes. ; . not tor anv great fummc, for he ouoht htm hut a^ w. 4. he exacted) the debt not with words sv-
lonc,but /.1 yd hands oh him andtool^e him I y the thro Ate. 5. that his Lord torbare him in patience, yet he wold not fparc his fcl-
his Lord heard
trcatie, he would not be in treated o< bii fellow , who fell
dovneat h;sfeet:.\ | faftf,aad he would n0c7.be wold
V not
170 Brotherly Reconcilement.
not be moued with that very prayerof his fellow, wherewith he wrung pittiefrom his matter, Appeafe thwetwrer tovrard m§ And I -n- til p my thee all\ 8. fo foone as his fellow craued refpite, he cafl himintoprtfon till he fhotild pay the debt. But what?doth he fcapethus the hand of his Lord? No,no,then his maitter called him,and vpbi aideth his monftrous ingratituderO cuil feruant, I forgaue thee all the debt becaufe thou prayedft mc3Oughteft not thou alfo to haue had pittie on thy fellow, euen as I had of thec?And fee his eternal punifhment.So his matter was wroth, (we rcade not he was {q for his owne debt/a hh£brjfoJrome ,n or gaue him this termeof*#////m*4«f)and deliuerecf him to the iayler till he fhould pay all that was due to him. Not that he ex- acted the debt of thofe talents which before he had forgiuen him/Ss our aduerfaries hence colle<5ting,after iulhfication and /orgruenes their//>W/tf/,peruert this fcripture to their owne de- ls**" ^*'»»*[(tru£tion. Noparablesfas wotctWChryfoflcme) muft not be rac- nenduefipAT* ktd beyond their intent and meaning. And tne Papiits by prel- fing them too hard, (trainc out of thefe tcates blood in ftead of finccre miike ; as when they get this parable by the end , they rjngit fo decpe,that they turne the clapper (as one ■ fpcaketh:) rtosiinpartbolu but the Lord cafls this euill feruant into bell,for the debt ofnm- milnfiw™' gratitude and vnmercifuincfle to his fcilow,which was as great vert* c»a per- by cquall proportion as the benefice of forgiueneflfe which he fluper V"r™ na^ before recciued j feeing to whom much is forgiuen, he itUmmtcndit fhouldloueas much,Z«/^7.and towhommuchisgiuen,ofhim vJttZecoihB* (liall be no leifc required. And our Sauiour in the end ofalhgi- mbdefi vitinn uctb ystjiekernell ofthis nut and the (pirn of his lctter:So like- ueft^rua Qrryf. wife (iaun he; mall mineneauenly rather do vntoyou , except h*m4$.mM*** yC forgiue from your hearts each one to his brother their trtfi mSrceHbs* 43 pjtffej whatfoeuer.This parable is the glaiTc,wherein al may bc- l^mt&Unf. no^ their facr,what: mancr ofor.es they are. But as Stejia fpakc ptk*xt*wm of that of the vniuft Iudgc,£#£ci8.fomay Iwifh ofthis parable -of the mercilefle (QivRwtyMath, \ 8. S^j^par^oiam vtmam ms im^facex£Jiitu htfloriar/iy would God this parable of the feruant we made noTajThTftoric : Vttmmnn
£r nonvro
hifloria pc^ctrecenferi , would God it were now but a parable, "and mightriot be related for a (ionc . But I fcare from the pro- portion
bolsi , nt mulii ftquatur Abfur-
tpcrctuiistach
Bntherlj RcconciUm&f. 171
position I may aflame with Saint 0P*ttly Such are fime of you: #/c«rjLn, and particularise withrNatiun to many one in particular:/"^* P * *■"•** 477 them**,** ho hope rem iHon of talents from their £ofd,and will not forgiuc pence to their brethren.Or if when their Sunnc is going downe, they forgiue all before men at the houre of their death, yet remittunt cu/parm now poenam as one fpeaketh, they fay,I forgiue all}& in this will and teftatnent,* Odta &tr,%- * L*n*t. & mtcaUijiu*Jlper wutmv Uberis Cms trmbmn They bequeath their ec%3 is hatiecTand malice by tradition to thchandes of their fonnes, and make them htredespaterniodtj, asjiaLCLu. f Seneca, he ires of r Ltt.dt 1* their fathers hatred: paralel with the children oi'Efau, Obadiah '+' H« 1. whichremembringtheoldquarrellof their Grandfue Efau yti\\k\Iacob for the bicfllng. as heires of his malice, caryed a perpetual/ hatred againft the children of I fracll, E^echtel 35. verf, 5. Amos i.verfi 1. and cryed in the day of Hiciufalem, dovvnc with it,do\\nc with it.euen to the ground , Pfalm. 1 2,7. Thus were they mindfull oftheir fore-father his ermine , gwg/j htredttate t^uad^m retir.uiP.ent odium aducrfw Ifraelcm ? laith Lauater, as if with his fubftance he had bequeathed his perpe» tu J 1 malice in his wil.and left the reft of his hatred for his babes.
Thefe men may be afliamcd (faith f Senna) not onely war- /" L* 15 ty/ ring and iarring in their life, but eucn committing it to their 95' children. gutifi ri.tr edit ana jucctjfwne, as it were by harrcditaric fuccemon^fith we fee not the mod fauagebeafts deale lo cru- elly one with another. 1 wifh thefe Tfaus at their death, which haue learned that popifh remiflion ofthe guilt, and not the pu- nishment of great offences, would learne if not of bruite bcafts whom they fcorne, yet of the Almightiehimlclfe, who remit- teth not onely the guilt in him whom he madeyftwf for vs, 2. Cor. ^.21. but alio the punifhment through him,on whom he laid the chafltfcment of our peace, and the Vtuuwit ofvs a//yE/a. s ]m atleaitforfliamelctthcmlcarncot'/V.'tfrMnthc Athenian, who / 7 .. being asked at his vn;uft execution byTTiicnd, whether he & <£!"*.**. would any thing* to his fonne at home, Nothing (quoth he) but that he ncuerflomackc the Athenians after my death for thefe wrongs. Neither let them draw curtaines oucr their bed-rid enniKie.bccaufe 7Xt#u/forgauc Sbkmi his cuifing, i%Sam.\ 9.
Y 2 and
172 Brotherly Reconcilement.
andyetathisdcathlcfut^W^tn his will tokill him for his curies, x.King. 2. For though Dantdzx. his comming to the crowne (as our gracious king at his ingrcfle of this kingdome) in his princely roercie, not willing to begin his raigne with *lHltSamA9'b\o\\&> pardoned railing Shimei^i^^farj^MQiuedi: yet onely promifed he him, he fhouid not die then^ox for that one* x L^ra.Hngo h fault, nor at all by hu hands, as the learned x interpret . And faiTi* 2 whereas the iniurie to Damd was double (as one y noteth:)/>ri- y Hm™ Card. uate to him as a man, and puhltke to him as a king : the former (according to the law, Thou (halt not auenge nor be mindfull of wrong againit the children of thy people, Leuit. 1 9.) he then Sutfi 18 & w"holty an<^ freely forgaue: whereas the otherin the loue of iu- 19 1* i.T^g* * ftice, he willed Salomonio requite3jtoh^4^p«^r: yet fo, that albeit he feeme to mention Shtmei reuiling,as a caufe motiue of rcuenge, yet chargeth he not Salomon to kill him for that alone, but when he takes him tripping in another offence , he (hall then pay him home for both. For thou art a wife man ( faith he to his {oi\x\t)and hnowefi what thou oughteft to do vnto htm, 1 , Ki. 2. Wherefore let none by this example/orgiuing the fault to his foe, thinke by his fonnc he may profecute the offence. A para- ble (faith Salomon) in the mouth of a foole, islike a thorne in the hand ofa drunkard,wherewhh he pricketh himfelfe, Trou.
* 2. Pet. 3.1*. 26. p. And this is to wre(t the Scripture, or (to vfe Saint a Peters
* s7>t£**<w. worcQ to make it* loekeafcjmnt to their ow ne deftru&icn.And
indeed it is lamentable to behold, how wilfull children execute the laft will of their malicious parents to reuenge.-and like thofe b ub. ttemirab. hoftile beafts \nhj4llertus,\xh'h. h being at deadly enmity in time must*. of their life, partes eorum &pi/t} their parts and haire are ene-
mies after their death. Or as c T/utarch reports of Eagles and ta , . , Dragons, Crowes and Owles, the Libbard and Linnet,whofe & 0M9. ' enmitie while they lined, makes their bloud after death at fuch ftrife, that it can neuer agree or be ioyned together in one vet- fell. Butletvslearnc(bcloued)ofthe lining God, at our death to leaue peace to our children, the beft legacie of our will, and remit all though greatcft offences, and thereof both the guilt and punifhment before we die, to forgiue each one from our hearts all trefpaffes
Vnt9
Brotherly Reconcilement. 173
Z)-/ito (euenty times feuen times. For it maybe thou reply eft, *• Timewhcn, (faith * Auftwe) he hath offered me fo many wrongs , and of- d UK+w*fi*. fended fo often, that I am weaiie with bearing and forbea- ***•<*"■»#•»*■ ringreucnge. And indeed we which are debters of loue to ma- ny, fay like him, whoisdebtertonomanj intherlrit of Amos\ For three offences of Ldom, and for foure I will not turne to it, becaufe he did purfuc his brother with the fvvord, and did C3ft off all pittie, and his anger fpoiled him cuermore,and his wrath watched him alway, and remembred not the brotherly coue- nant: for three offences and for fourej will not turne to ir.This is the manner of mankind, and therefore euen 'Peter himfelfe asked his Lord to fet downe ibme definite number of forgi- uing, Mat. 1 8. 2 1. Maifter, how oft mail my brother trefpofle againftme,& Ifli;illforgiuehim?Vntofeuen times? The worlds cuftomeistoforgiuebutonceortwice, or three times at the moll, and therefore Peter thoi^ght himfelfe very liberal! , faith • Cbryfiftome, if he went fo farre beyond worldlings, as feucn ^rTa. " times to forgiuc. What, vnto feuen times Lord? Indeed the number of feucn is wont in Scripture to import an vniucrfalitie . , of all/aith venerable f Bedels all time is limited by feucn daies, Do^uadrag.'1 and allvice by feucn euillfpirits,/T^«r. 12. 4?. as with Chyjf°~ tom'1' fiome Anfelmm doth obfenie. Neuerthelefle becaufe the num- ber offixe feemes to be a number ofworke and labour, and fe- uen a number of reft: therefore Peter vnderflanding this, faith 80rigen, thought in fixt times, as in fixe dayes he might finifh^ Traa^.m hisworkeof forgiuenelTe, and reft the feuenth time from all JUt'lt- his labour. Wherefore Chrift his Lord and maifter fcoreth vp a greater number ofrcm'fTion: I fay not to thec,vnto feucn times, but vnto feucnty times feucn times: alluding (faith Hilarie) to that number of Caine and Lamechs puniftimcnt,t7f». 4. 24. If fitine p)*llbe Auen-^edfeuen times, truly Ltmech feucny times fe- uen times: that as their auengement and rcquitalll was by this imported infintterfo his forgiueneffo hereby fhould not be lefle finite. For this is a number finite put for an infinite, faith Chryfoftome, as if he had faiclr Wilt thou know how often, *Peter? docft thou tell me orfeucn times, man? I tell thee vnto (eucntie times feucn times: irt*^ hich numbcryctis no bound h ckr*[an. ft& Y 3 or
1 74 Brotherly Rec9nctlemtnt.
nor limitation, but feuen times/thatis/^/^alwaieSjOrfe- \ T>i*tyf.C*t- uendaycsinaweeke,yeafcuentimesinadayfaith ourSauior, thmf. tnbur.c £ul T 7, 4 or toties quottes, as with k others l esfhftwe doth ex-
Iscum. 1 • ' 1 1 1 • rr rr
i Scr.i^.dc pound it: and by this is meant a toties quoties or rorgiuenciie , as
JjJ Dom- ln that number feuen is vfed, <Prou. 24. 1 <5. This infinite number our Sauiour there lccteth downe to condemne the mercileflc debtcr, <JMau i 8. who (it feemes) ftanding vpon the number, would not forgiue his fellow, becaufe he had runne fo long on his fcorc, that the debt was now growne to an hundred pence. Howbeit,lct vs be followers of God as deare childrcn,w ho for-
m ihl giueth not onely talents and great finnes, but cuen tenne thon-
jfknd> that is, all finnes committed (faith " -^/?/«<r)*againft the tencommaundements. Letvs(I fay)be merciful! as our hea- uenly Father is mercifull, who whrii he had often deliucrcd the Iewes from the Egyptians, and from the Amoritcs , and from 1 the Ammonites, and from the Philiftines, and from the Zido- nians, and from the Amalekitcs,and from the Moabitcs,& par- doned them often vpon thepromife of amendement,/W£.to« 1 1 . though when after breach of their couenant, they cryed a- . gaine for further pardon, he anfwered: I haue done it fo often, and ft ill ye offend, wherefore I will deliueryou no moreover/, 1 3. yet for all this when they cryed, We pray thee onely deli- uer vs this day, and faue vs this once: he heard their complaint,
v a.Reg* n* andpittying them according to the multitude of his mercies, deliuered them againc. Wherefore as when " Naaman the Sy- rian thought much to wafh fo oft as feuen times in Iordan,that his leprofie might be cleanfed: Father (faid his fcruants ) if the Prophet had commaunded thee a great thing, wouldeft thou not haue done it ? how much rather then, fith he faith, Wafh feuen times and be cleanfed. So feeing not a Prophet, but that Prophet Chriftlefus, hath commaunded vs no great thing, but onely feuen or fcuentie times feuen times to for- giue, that our finnes may be forgiuen and cleanfed, LMat. 6. verf% 14. who is he that will not take thepaines to forgiue each one fromhisheart all trcfpaiTes,feuenty times feuen times
o * Bwhaf ' To his hrotlocr I who is no£ a ftraungcr from God , or an alient from the commonwealth of Ifrael, butofthehoufhold
of
Brotherly RccevalewtHt. 1 75
of faith, and of that family fo neare as our brother . He might oG**Ubkmti haue laid, Forg ue thy fellow feruant : but becau e tha'tidc y5'* 4t0m mouednot thcmercileiTe debter, he calleth htm #*r Lrotbcr, to put vs in mind, that as we arc Godsferoants by conditio* of life, fo brethren among our fclues by vnitie of affc&iou. For as that: Father before mentioned, confidcringhimfclfe that he p**r>tftr%6 might be tempted, compaffionateiy faid of the fail of his bro- c*wr ther, Me hodtc,& ego eras , he hath offended me to day , and I (hall offend him it may be to morrow. He chat (hall thr.s,w hen like the hypocrite (^JMatb.y.) he hath feene extnrtmttend*y&t mote in his brothers eye , (hall thus (I fayj reflecting his eyes into himfeie, and behold imrrnmttend§t the bcame in iris ownc: Ne u non mn^ne vitiorum in a/tjt odio indulftrit , fetpfum venU flnrima mbtrrffentiens, fairh q 'Plutarch , he will fuicly reftorc qZW^.r*^ his (lipping brother with the fpirit of mecknefl'c , considering himfelfe that he may fo be tempted, GaUt.6.\. and will profeffe like ' hinynutuall need of forgiucnefTe, xHct*. it mit
banc vem°m pttmm rj, d.imu rj? vic'ijfim.
I multforgiue my brother his trefpafles , euenashemuft dome when I trelpailc agamft him. For peccabis cr tu iljt eras quitto% hodie peccant ,faith one, perchance thou (halt offend him to morrow , who hath offended thee to day, E t rnt tih index am er*t ante til iretUy and he (h all be then thy iudgc , who before |uilt7e vnto thee , and mall rcltorc thee pardon if to him thou gaueft it,or if tiiou didft not, eithcrdeme it thec, or by gl- uing it, make thee more guiltic before God. And this m indeed the debt which (hi! we muft pay, 'Kjmv.i ;. and vet (till owe it our brother; becaufc though to day wc discharge it, to morrow comes a frefh charge of lone (faith / .omandement
istherforcc ' » r;. becaufc though today it be kept,
yet to morrow is it fo new as if before it had not bene heard. Mwaycs (faith V4 :his debt to mv brother, which <**
only being payd,alA'aycs(hil keeps v$ in debt. Neither by pay- tloif,but multiplied thereby; and like the widowesoilc,
re increafed . Yca'asth iddowha-*j
uing nothing to fat-she her creditors but acrui • as „
bid by Ehfitm to borrow fcficls cl her neighbours , which „
(Tic
175 Brotherly Reconcilement.
y (he filled with oyle and payed all the debt, 2. Kings 4. Co the ' „ Church or Chriftianfoulc (faith that FatherJ hauing nothing „ to pay her debt of offences , not (hillings , but a little oyle or „ loue, is commaunded by our Sauiour to borrow veffels of her 5, neighbours, which filling vp with oyle (he may fatisfie her cre- „ ditors. While her oyle decrcafed, her debt it increafed , and „ while the oile was augmcnted,the debt it diminifh ed . While ,3 fhekeptit inherciule,itfufficednothcrfelfe, norwasableto J5 p3y the debt till (hce borrowed veffcls of her neighbours. Wherefore feeing cuery brother may like that feruant (JIUth. J 1 8. fay to his* fellow, Pay me that thou oweft : let vs owe no- thing to any man, but to loue one another . Yea if we want veiTels for increafing of this oyle, let vs borrow them of our neighbours,and poure it into them out of the crufe of our heart. And if thou art willing and not able to giuc it, if thy foule like the poore widdow crie ,The creditor is come and thine hand- maid xEnarr.in vfal. hath nothing to pay: he that made thee willing (faith x ssfujline) i\.&vfd.\6. t0promifCjWjiiaIfb make thee able to pay that debt, which is I loue , not in word and tongue onely , but in deed and in truth, and the ad of Chriftcs commiflion herefpoken of io much, Be reconciled in word, in worke and in will. thcCcomraiffi6: Which triple reconcilement of two , feeing it muft be by ■ «&/«*?«, third (as tnc *word importethj which muft make them both V/dM*7?«V onc : hehold here is a brother which is a mediator betweenet tjiftr iMtque them, to be their pcace,to make of both one,to breake the ftop ™t*!u™&t- ofthe partition waI,to preach peace to him that is farre cflFfrom n*»im,tateduct. agreement, and to him that is neare , that reconciling both toi ii»z.Gr™s?e'p. ^od in one bodie, he might make of twains one new man, fojf Tbejfku. 6* ?ha. making peace and flaying hatred thereby . Which dayes mnl feeing it was the peace-maker betweenc ^Abraham and Lot Gen.x^. and fhould hauc fet thofe two Icwes atone^e^^?/ 7 *, G mM. i* Math y therefore vfeth Chrift in this exhortation the name Brother1. 5**4- becaufc it is moft crTc&uall to perfwade concord or vnitic!
& that it is thy (hame if either thou wilt not retaine,or canrt no obtaine amity with thy brother. Wherefore as the interlinearii glofic on that of the Apoftle,Z>£ brotherly loue contwue,Heb.i^ 1. doth fitly make this word the motiue of continuance in loue1
BecauJ
Brotherly Reconcilement. 177
becAt4reit Are brethren: fo doth our Sauiour here make it the rcafon of reconcilement, and by the word brother admonifli- eth ofkeepmg concord, and rellonng it as 'oncobferueth. For * Mafimlj* indeed Utet in hoevno zerbo argnmentum, as another* fpeaketh a'-. '■
c cafe: the very nairXa/iAzi?. brother,' f-kh an h heathen) ad~° <* fcemes by good reafon ro put vs in mind oflouc and goodwill. mm*jm6 And* what arTcclion men ihould carr:c one toward another, * *J* Liel dt the very nunc brother, whereby they arccaJicd, plaincly deda- c frfrflrf j. rcth.Whercforc as d Tully told his friend tMeteHm mentioning jFTjf^Swi ibeir agreement: Whereas you write of our reconcilement, I fee not why you mould call it reconcilement,(ith we neuer fell out: fo, Itrangc may it fcemc cur Sauiour fhould w rite to a bro- ther dt*K>Jynhy be reconciled, and not rather a.x>Ayv&t, ncucr fall out; feeing brother with the Hebrcwcs fo much importcth vnitic, that they call a ftockc or (lone brother and (iftcr,becaulc it is vnited to another, Exod. 26.7. fzre. 1.9. Howbeitfceing Sathan who made* feparation betwecne God and man, thtt' *&•?*»< the father was dcuideJ againft the lonnc, and the fonne againit the father: hath alfo made a diuiiion among men. that now the bond; of brotherhood arc d\(\o\ucd, and brothcr(as Chrilt pro- pheficd) is deuided againit brother, JMu.x o. as it was need- full for TWtobefcech the ionnc, KcLTUAhdyvh, be reconciled to God thy Father, 2. fir. j. fo here ncceflarie for Chriit to lay to the brother, JWa*>w9/, be 1 econciled to thy brother : or (to paraphrafe with the Gloflc) be reconciled , becaufe he is thy brother.
But as the Lawyer asked Chrift of his neighbour, l*k. I o. thou wilt fay vnto me: Who is then my brother? Saint { Jerome fT™l' ***• 1 finds in the Scripture a foure-fold brother: Firlt, w.t///r»?//, as It- cob l and I (ah in the oh!,k Limes and /tf/v/inthcncw^Tdta- 1 Oca :-.}«. ment, which are caoTfltTf/o; and {p*pjt7f/0J , borne of the lame ' at>«-21' parents as the Greeke<tViA?<^ pro perlyfignifieth.which Lin- iScsf.st^h.&e g ills dcriuc cither from a. fmtulx and JltAfu vter , becaufc they •ltc#«rm*#ofthe fame wombe : or ' from the pnuatiuc *, and k MM*Mkj, /[%yp»< vnH4 , that is, not one, becaufe one cannot be called *****
ther, whence wc call him brother in out tongue. as it were brcd-othcr.ButtheLatme/rw/rrismoregcncialljwhichfomc
Z. thinkc
178 Brotherly Reconcilement.
^dX^'"' tninkcl c°mcs of chc Atticke <p<>i-m, which Eujlathius on thofe m Lt.i.iUad words in ™ Homer, cif^nr^ ?fMTfiip/K eLffiyn><pvKeLj[t?v\ot<) de- riues from p?stT?/a, and imports men, who rdpa Tivi t^om* *ot- vovidvty any law of fellowship haue communitie among them- ielues, whether they be fellow-citizens, orfellowes in religion, or of the fame famihe, or of the fame tribe, or at the fame feafr, or of the fame bloud fo neare linked,that each xsfraterejuajifere » jM Gei.Ub. titer > as " Ntgidtus deduced it, a brother as if he wei'e almoit a- 13 c*p.io. nothcr. And therefore lerome finds a fecond brother, namely, by nation, as all the lewes are tearmed brethren , Tfeut. 15.12. becaufe within the land of lut'ic (verfi 7 .) and all other ftraun- gers and not brethren, verf,^. becaufe alients from the com- monwealth of Ifrael,
Thirdly, is there a brother by confangtiimtie , as all of one
ftocke and linage. So Lot, Abrahams nephew is tearmed his
brothcr^ffwi^.So/'^^/calleththelcwesnisbrethrenjthough
but kinfmen according to the Qe(h,Rcm.9. ;.and Chrift isfaid
tohaucbrethrcn,£#£.8.2o.thatis, as our Englifli translation
Mat 1? on the marge nt there rendreth it, kinsfolkes, oxeou[ms> as° elie-
Mar.3.3 1 . & 6. where ic doth interpret.
5. ioh. j.iz. From which place, although HelnidiuA and other Antima-
i, C> or. $ 5* 1
rites would inferfe, Chriil had naturall brethren , and flaine fo >i^/>jvirginitie, (who was a Virgin after child-birth, and a f Tom. 5. apoio. c^ft mother before mariage, as p lerome fpeaketh) yet was her louiman. wombe(as with q him a^ujtme1 applies it ) like rhe gate into f«?*,,d5& l^c holieft °f*M»'ncb which our high Priefr bnely entred, £z,e. aw 44.2. and laid: This gate (hall be fhut and fhall not be opened,
rfrlpT&tr.i^ and no man fhall enter by it, becaufe the Lord God oflfracll hath entred by it, and it fhall be fhut. It appertaineth to the Princ^, the Prince himfelfe fhall (it in it, he fhall enter by thcH LdmHeUef*. porch ofthat gate,and fhall go out by the way of the fame. And fe!bu%','hca ^BV<?w^tnercagain(t Heluidtm by many arguments proueth/heM t ride Georg. remained a perpetuall Virgin, as the Orthodoxall both Greekcjfl dtmSZtZ* an(* Latine Fathers Ignatius, Iren<tus, Origen, Tta/t/, lereme, /fu-fl Cbri(li,qu*(i. fline, Ambrofe, Bernard, Cloryfoftome, Gregorie Nyjfene, Epipba* uUb^mJiM "tf">D*ma/ceneiLnd Theophilaft, with e moderne Writers af- •»7. ' firmc and confirmc at large. No, her worabe ( faith ■ lerome]
ivas
Brotherly Reconcilement. 1 79
was a combe for Chrifts bodie, and new fepulchcr wherein nc- ucr man but he was laid. Vponproofe of which point he pro- duccth this distinction ofbrethrcn now in hand,and faith there is a fourth kind ofbrethrcn, fprttuall by proftiTion ofooc faith, whence all Chriltians by our Sauiour are tcanrc brethren, yl/4/. aj.Neuertheleflefuhtha:* three-one hach c vivoyncd all * ' Ioh 5 7- perfonsir, atriple-vnitie:«rff*.rtfZ./asmcn, ctuill $ fellow -citi- zens , and fytttth.ill as Christians (for he made all mankind of one bloud, as men; to dwell together on the lace of the earth as cohabitants: to feekc him, as Chriltians, ,.c:. 17.26. 27. and in him as men we Hue, monevpznd downe as fellow -citizens, andhaueour fpirituall heme as Chriftians. I may fcmblably fpeakc of this triple fratemitie:«4r«r*t//Jof brethren by birth and all men by bloud; ciuill,of focieties: and fpirituall, of Chnitian brethren.
Andtobcginreconcilementofnaturallbrethren,whofcbc- '.Brother, ing was from two, lcauing no icflc then father and mother to u become one flefti for their coexiftence, whole bed was one womSefor their infant growth,whofe Life and vital fpirits were from one concord of contraric qualities, and confpiring tem- per ofelcments in thehodie, whofediet and meatc was one milke from the breaits of lone, yea w hole hearts, tongucs.and hands vs ere from one heart, one tongue, and hands for their a- grcement in thought, word, and deed: this vnion is ^u^i/cif, faith '/fr/^r/^fonaturalhthat I may with the'Apoltle lend them f Ui 8 Elbtc to the fchoolc of nature, and askc dicmt*swteip/d cjuuiemnAtu- U rahocvosdocet! Doth not nature it felte teach you this thing'- N Mfc#graccfhouldnotnccdtolcarne them reconcilement. For euen nature (as an 'Heathen noteth) to teach them lone reci- a T>imUM procalland mutuailaydc,hath put a booke into their hands, A«.«p. ihcirowncb'uiif, 111 vrhofe broincrly members, as in fo manv n tiffanies they may readc this p, in whole >>
fibfkke and ihiuturcfhc hath made molt parts double, ger- j> m*tM&%eme/Ut not oik ly brc vhich are molt >*
- the whole. - :M •>
l /iplesoftlir- . v that ail theie fl
tnimiallhclpcandnot i::: -leil. To teach the
Z. 2
i So Brotherly Reconcilement.
that Author) that (he made alfo two brethren of one Teed, not
v for difagreement and difcord, but that being feucred they
" might helpe each other in diftreiTc. Which bond of amitie if
>J they breake, they arc not vnlike the fingers of one hand, intan-
'' gling, wringing againft nature, and wreltingonc another, or
* like the two feet tripping and ouerthrowing each other. And
b Xsncph Lb." therefore when b Socrates faw Charephon and Chtrecrxtes two
Uef*2. & did. iarring brothers, warring each with other : Now (faith he ) yc
do as if the hands, which G od created to helpe one the other,
Ieauino; this,(hould hinder and hurt one the other.Or as the feet
which were framed to bearc one anothers burthcn,ncgle£ting
this,fhouldfupplantone theother, oras the earcs which are
coauditors of rrcutuall good, fhould waxedeafetoheare good
one for the other, or as the eyes which like Caleb zncrlofaa arc
fellow-fpies in this little land for the good of other, fhould not
looke for either others helpe, but looke afquint at the good of
the other. Were not this vnnaturall and great vnhappineiTe in
thofe members (faith Socrates) which (hould naturally helpe
one another, whether in the hands, or feet, or eyes , or other
* Mat*. parts which are produced * double and by paires ? How much
more monftrous in two brethren, whole ayde may execede the
cooperation of hands,or the mutuall prouidenceofeyes,or the
»- coaudienceofeares,orthefupportanceofthefeete?OurcEn-
lki.b^L An"i. glifli Chronicle Horieth,that when king Edward the Confeflbr
„ and GW/rW«Earleor'Kentwere fitting at table together, He-
„ raid the Kings Cup. bearer the Earlesfonnc,did (rumble fo with
,, onefoote,thathe was almoft downe3but recoucringhimiclfc
„ with the other, he neither fell, nor (hed the drinke. W'herat his
„ father the Earle fobferuingthat of Saint Taul , how thefe mo
i i.Cor.n.a*. ^members had the fame care one for the other, & that the one foot
" could not fay to his fellow, I haue no need of thee) merily. faid,
» Nunc fratcr fratrem wvit, Now one brother hath holpen ancv,
» ther. At which word Brother (though fpoken but in ieaft ) the
» King then calling to mind his brother Alfreds death whome
» the Earle had flaine, thence aflumed the Apoftles application.
>' that 9*ie brother might helpe another : whereupon beholding
*» Gotdwm with a dupleafed CQumenancc, anfwered , Stc mh,
Brotherly Reconcilement, 181
mew fitter wxiko efct fi per te lumfjet , fo might my brother „ Alfred haue alio holpen me iUhou hadit not bene. Thus could „ the Earle note ia thofe twins of the body that lciTbnof\SVi/<?- fHcc!^4p- men {Two *re better thoi one, for if they fall, the one * ill help vp hi4 fellow. And the King fas if he had bene taught at his cup-bea- rers feetj applied from their mutu all fupportance that follow- ing ' tVoe againft himielfe, but y*oe vnto kirn thr.t is alor.e, fir he /"Vcrf€ IO- faileth and there is not tfccondtohft htm vpjcoz indeed one bro- ther helping another is 1 ke adefenccdcitie(asffomc readc k and their counfels hkethebarreof apallace which is topreg- '^ / nable,7V0*M8.io.andifoneouercomehim,twofhallltanda- £*4 gainit him, Ecclef.^Ai. fonaturall is'thcir vnitie,and (hong their coadiuuance, which nature hath framed double for mu- tuall aillltauce . And therefore as nature their mother pro- duced thele her twins, (I mcar.c the eyes) ifixpuc, double and by twoes, that they might hclpe one the other : lb did that na- tural! father fend out his two lonnes, /ww^/and /#£*, *ViAe*f> by twocs alfo to catch tifh.bccaule they were 4/1*901, brethren mihcttcth.Math.d.zi* And when their fpirituall father called ?**«•«*»• them to be tuners ot men, he lent the lame brethren ioortn by M.v±kjj.Ljn two i\io%M*rlte 6. 7. And therefore by two f faith ' 'Bernard 'V
i - i \ i 1 C 11 i it .Simr.6.
with lomc other) that as yokc-teilowcs they might beare one 7. fow***w. another, burden. j-jj*
And it were to be wiihcd , that parents after their example i.kc i would fend out brothers into the world,as two feete to fupporc one another through loue : howbeit themfclues (as k one iuftly k G ^etMm coplaincth) for the molt pai t orTcr occahons ot iar, and fow 1 1 feed ofcoutcntion among their children ; cither when in their l A9% Haft vvils they make them vnequall in their grace, w ho arc ecjual by nature, and making A> -ben their cldcii fonne, fothe excel- lcncic ofthcirdignitieand cxcellcncicofpowcr.thatthey lcane not the rc(t of their fubfiancc for their other babes , who of en by confpirc againft the cldcft as Awi^/jjfonncs did againil theyongeft; and reloluc like them in thcGolpell , Tim H I ometetvs Ulll p» utAucefljAllbeours^JM
. Or when like old '/fi*cf in their dimme eye-fight and Jqq ittdgcmcntihcy m.llakc ihcirfonncs ( though he rightly alone
Z 3 l blcflcd
1 82 Brotherly Reconcilement.
blcflcd where God onely loued,c#fo/rfM.) and betf owing the birch-right vpon the yongcr,re{blue w ith that irrcuocablc will, / haue bleffed him in my willy and hefhallbe blcffed: behold I hauc made bim Lord , and all his brethen hauc I made his fcruants, when the cldeft crieth like Efan, lam alfi thy [on, bleffe me, etten I me alfo my father . And this partiall affection caufeth the elder H tohatctheyongcr for ftcalmgaway thcblefTing; andrefolue • that when the dayes of mourning for his father fhall come, he : will be auenged of his brother.
A third occafion of filiall ftrife, is when their parents wil die withoUt will, and departing intcftatc (as he fpeaketh) leaue all '' at randonc, to catch that catch may. And this is indeed prouo- - wEphcf.rf.4. care filios ad iram (as them ApofHe fpeaketh,) to prouoke their 1 children to anger and ftrifc were they neucrfo peaceable, yea to fet them by the cares for their portions , like Sphraim a- gairift CManaffes, Manaffes againlt Fphraim, and both againft ': luda.
A fourth caufe of contention fathers beget in their Tonnes,
when dif- inheriting//;^ ira, the fonnes of their wrath, they a-
dopt aliams to be coheircs in their inheritance. Alawindecdc
%jii*x.Li6.tM. which Ephialtes (asweB readej gauethc Lacedemonians, and
*°- not only'(tories,but experience giuests too great ftore of fuch,
<.7Mteft.refaf to fuch too fupernaturall adopters, who like the Partridge Ier.
^C'fXtl"tt T7,T I-^*^^^7^/^^^i^w^/^'^;Vnnalura^ birds to their brood,and cruel to their yong,hke the Oftrich in the wil- derncffe,L^w#4. which leaueth his brood in the earth,and for- getteth that the foot might fcattcr them, or that the wild beaft might breake them_,he fheweth himfclf cruell to his yong ones as if they were not his,and is without feare,as if he trauellcd in r , aJ l« vaine,/^ 2 0.Thefeplav^/V/>/^hispranke.pvvhohauingfons,
p Sakft.de heU ?J* r /. p I - £ * ;
lu^unb. yet adopted Ivgtirtba to them, and io let his children by the eares,and fcr their fupernaturall kindnerTe to alients and vnr.a- „ , r, turall to their ownc.they may perchance recciue Wehm Bleflw his rcward3whohauingdiucrsionnes,yet adopted on his death bed one '7^r*/«* landing by, bec3ufe he was diligent about him is hisficknefle, and often lapping him, bad him beware of taking cold. But this new hcire (forfooth) hawing gotten the
will.
Brotherly Reconcilement. 1 8 J
will made andwitneiTed,cJWr^<?.r hortabatur vtcite'Blefttm tnficerent ne duiWts agritudtnumoleftsalaboraret, he loucd this new-found father To well, thac he wished him inheauen, and feed the Phiiltions to kill him quickly , and put THeflw out of his paine that the inhertancc that night might be his. What (halllfay tothefe cruellOrtrichcs , but admire with the Al- mightic the pofTibilicie of their memorable obliuion, Is it pofii- b\c}'Canarvomanforoet her child , and not haue compaffion on the rEfi*4#.>J« fonneofherwombe? Whatfhalil fay to thefc vnnaturahfts, but from the God of nature pronounce , that in not prouiding for their ownc,and namely for them of their houmold, but cfpeci- ally for them of their ovvne bodics,they denie the faith,yca na- ture it fclf(which hath taught a father to pitic his owne childre, Pfal.xoi.) and are worfc then infidels, l.Ttm. c.S.tf'-Du^ therefore (to returnc whence I digrcfled, for his fchoilers fault gauc the matter a blow on the checke , and a checke in the care, Cur tqitur ik inftitms: why teacheft thou him not better maners then? furciy (itch rathers dcfcn:e a blow from bis hands of iron, who oner-willing to the eldcfr, or too wilfuil to the yongdt, orvnwilling toall; or mif- willing to any , bv thefc their io grapes fo fet their cbildrens teeth on edge, thac they bite and dcuourc one another.
Lctthcm on tkctr death-bed like departing laakob Gen,^;. call together all their fonnes into one, and to Reuben, to fBen- i*m**,to7Xm,anJtoGW,deuidcthcir mft portions 'for auoi- dancc of diuiiion.Or let them follow that wife father in the pa- rable,who diuided his lubltance to hib fonnes to prcuent future contention. Let them ot /J >?w,w'ho£/#<' nothing but mdoement, lcarnc,thathc would not without will die intcltate,but deuided hu (mL fiance. Let Rcubcnitcs, who arc all for the eldeiT,lcarnc, that hegaue him not all, but deuided his goods, and /?, that he gauehis tlde/i but the inheritance. Let Bcniamites, who arc wholly for the yong It, Icarnc, that he gauc kirn but the port ten of goods that fel vnto Aim.Andlaltlvjctthem ofthc lubcvtGad, nimoftgiucall ormoll toaliant^lcarnc that he tit Hided all wms: for laidi our Sauiour, So be dfMnlrdvnto them ha fHbf}a*ce9Luke\jAi. Let them at their death bequeath con- cord
184 Brotherly Reconcilement.
cord to their children,the beit icgacie in their wil,fcmblable to r?lmAz*rru. 'Scylnrw the Scy thian,who at his death bid his Tons bring him a fheafe of arrowes,which he then gaue each one to break in pce- ces,but whe no one could do itjiimfclfc pulling them out,cafiIy brake them one by one in their fight: fhewing\hem by this pa- rable that which Salomon in his Prouerbes, that a brother vni- ted to a brother is like an impregnable citie , and their counfcls like the barre ofapallace which cannot be broken: or that I noted in the Preacher, Two are better then one, for either may hclpe his fellow ; but woe vnto him that is alone, for he falletii andhathnotafecondtohelpehimvp. And if oncouercome him,two mall ftand again!* him.-and a threefold cord, like that tXeH9p.Ub.%M bundle ofarrovves,is not eafily broken . Let them with KCyrm Cy?*<L giue m their wilsthis legacic ofrnitie to their fonnes , and fay *' with him, Ye which are borne of the fame feed of your father, » and nourifhed by the fame milkc of your mother , brought vp w in the fame houfc, beloued of the fame parents,and call on the » fame father and mother, howfhould notyeaboueallmenbe » moft knit in friendfhip with this knot of nature ? breakc w not therefore thefe naturall bonds of louc, wherewith the im- » mortall God hath linked you as brethren . Thus when in peace thernfclues go to their fathers, they may lcaue peace with their fonnesrthat as in their laft will they giue them their goods,fo in their latt and moft eftetfuall affe»Stion,thcy may bequeath them this goodncffe,thc belt donatiue of their will, as it was not leaft legacic in Chrifts teftamcnt,and fay at their departure as the Sauiour when he left the world, Peace I lcaue with yoti^my peace Ifftuevntoyou: for clfc how can they enioy peace in hcaucn, when they know their parts haue no peace on earth ? How can their fouies fit in mirth at the fupper of the Lambc , when they know thefe parts of their bodic like wolues bite and deuoure another? Which vnitie in life time ratherfliould they labour to cffec\l*ecing the holy Ghoft in giuing naturall brethren no pe- culiar charge in Scripture (that I know)of louing one another, hath fentthem to the fchoole of nature to learne them this letTonin the members of their bodie. For making no qucllion of their loue, which is the law of nature , he forbearethto bid
brethren
Brotherly Reconcilement. 185
brethrc* loue3& only bids other m! loue** brethrcyl,?et.i\:ot as I*;"™"*" % Solon the lawgiuerotGreece,being asked why he made no. in Athcns,nor ordained any puniiTimet againfi paricides,anfwc red wifcly,becaufe he thought none could be io vnnatural as to kil his father fro who he had being:!b neither our fole wife God ofheauen made any peculiarlav^norappropnatcdm^ny parti- cular punifhments to fratricides in lcripture, becaufc he might wel thinke none would be fo monltrous in nature as to hate his owncflefh.andiLy his brother who \s fere alter ,z\mo{k himfelf! And therefore whereas he gaue charge to all the houmoid and all forts of the family tofhew mutual! loue and dutie, Ephef.6. as children to parents, 2nd fat hers to chtldr en\(cni2nts to malters, and matters to ehcirferuants: he fpeaketh not a word of chil- dren among themfelucs, as if he had bene aOiamed co bid bre- thren be reconciled and loue one another. And palling ouer it infilcncc,he fecmesto vfe his Apoftlcs4preterition,i.Z/vj^4.9. x~*rnj*t.n:. But touching brotherly loue,ye need not that I write vntoyou, i9, for yc are taught of God by nature to loue one another , and making no doubt of doing that , and that thing verilj 'ye do to all the brethren, he oncly intreatcth them to abound therein , 1$Ht We befeechyoh that ye wcreafe it more and more.
Bjtalasnaturail brethren haue more now then called that j.^rcreproofc, into queflion , whereof the facher and God of nature made no queftion, whole precept ofthis loue as it is V2vcy['ofratrffm qui- ejne gratia rar a ej}> their pra<ftifc alio is as rare, as an heathen in nis dayes could obfenie. For now -Plutarch his experience may y UMMfru. be our fchoolc-maitcr to bring vs to many, who become bro- *""' thers with Grangers } andflrangc with their brethren , finfuil ,» friends with ahants in gluttonicanddrunkennefl*e,andyct vn- )} friendly to their brethren in eating and drinking : tolerate their ,t finncs with pleafure and delight, and yet bitter totheirs, count „ their flips intolerable: yea v\ hercas they pallc away houlcs and „ lands to their harlots, yet (iriue with their bictnren for the 7, floorc of an houfe,an angle of ground,and footc of a Held : nay „ whereas they nourimand loue their angriedogi;cs, their tierce „ kcffftfi their fpotted beads , their toyifh Apes, and their crucll „ I '.icybrookc not angcr,nor tolerate ficrccnclfc,norbearc „
A a with
i86* Er other ly Reconcilement*
wuhblemifhes, nor pardon childiflTnes,norfufterhaughtineiTe
in their brethren, which though grcatelt they tolerate in bruitc
bcalts, and for which things alone they dearely loue them . A
brother indeed offended is harder to winne then a ftrong ci»
tic1c3»^o> and their contentions (faith ""Salomon) like the barrc
^Pioucr.x .19. 0facal}ie vvhich cannot be decided. Ruthfull examples, as of
Iaakob and Efaujfaac and lfmaely8teccles and Polymces, Ch<zre^
pho'n and Ch&rocrates, as I noted before, and dayly is notorious
in domeliicall experience, manifeft this truth to be too true.
The realon and caufe of which irreparable breaches giuen from
z^rifi.LjMt the "Oracle of reafon, Bccaufe not onely not to be holpcn,but
greatly hurt by them of whom we thinke helpe due by nature,
not fo much diUblucth as breakcth the knot ofnatural arYe<5ti6#
b Lib.Z.Ztbtx.9 Por the nearer(as elfwherebhe noteth)is the caufe ofconiun6tio
and bond ofvnitie,the greater muft needs be the wrong which
doth diiTipare it, and greater the di(iun£tion of them therefore
deuided . In leaft matters to be deceiued by a fellow and com-
cOrti.proRofc. panion,ismoit abominable, faith c7W/)5 bccaufe that which he
firmer. thought he adioyned for an help againft others, helping others
againlt him,doth cuthim to the quicke , and brcakc the heart-
ftrings of affc6tion . Cafars wound that his fonne Brutits gaue
him, went nearer to his heart then all the rtabs of his foes , and
*} <ru rasta/jtt hat thou alio my fonne Brutm? made him crie
like DamdfPfcL 5 j.If mine enemie had done me this dishonor,
I could haue borne it, but it was cuen thou my companion, my
guide5and mine owne familiar friend.And to imply his greater
wrong, he doth explicate their nearer vnitie, We tookc fweetc
eotinfell together \>and walked in the hotife of God a* fi tends : and
this caufe ofdiiiund^ion ofvnitie from fo neare coniun&ion of
amitie,he cannot let palTe without imprecation to his trechery,
Let death come ha fitly vpon them, and let them go downe ejuickjnto
heByfor wickednejfe is tn their dwellings and among them . For as
AUb&dtjrat. things which are ioyned (fa\thd Plutarch) though the glue be
melted may be rccombined , when a bodily fubftancc rent in
fundercan hardly be reioyned:fo loue ofmen after falling out
may be reintegrated, when brethren ofonebodie feueredone
from the otfier can with difficulty be reconciled.
Neuer-
«f»«r.
Brotherly Reconcilement. i 3 7
NeuertheletTc brotherly loue (as out of'NazUnzenel noted, « T)*t««*t * like the grarTe or cience of a trec}though it be broken off from the ftocke, may be ingrafted againe: but feeing the codes of this hatred are fiery coales,and a vehement flame, which no w atcr can put out, nor floods can drowne , take heed of hea- ting this Asbeltos, which being once incenfed, no water, no not ofteares can quench. And feeing thisamitic is thechicfe and head of all, knit by io many fincwes and arteries ofnature, beware of breaking its neck- bone, which can fo hardly be knit againe. And let all utaeuhxpot take heed how they 'follow the J^S^1\ u w ay of Came , g who was of that wicked one, anci Hue his bro- ther, leaft that woe which ouertooke him ouerturnc them : ha- uingwarrc in his heart, he gauegood words with his mouth, 2nd/pabeh friendly to hU brother, Gen.q.%. See his hypocnfic, hPefia uiGtn < to oportune place for his murderous intent, he perfwades him ** to vpaikeinto the field-See his policiernot into Paradifc,a place of puritie that abounded with fruite,but into the field. And w here indeed foould his brother be flaine,but in the barren field(faith losfmbrofe) where there wanted fruite? Oportunitie of place ilAa dt [**. fitting his purpofe,/^ rofcvp and flue his £rW;*r. Behold his cru- cr-AbtUsf i eltie.O audacious, abominable and wretched mind, and what- .„ rAitam- foeuercan belaid is too little, faith akFathcr. How did not iy.*.o«».+ thine hand tremble at this dca\ ? how could it hold thy fw ord andftrike a blow atthineownc bowels ? Thou art thy fathers eldelt fonnc , the beginning of his wcaknefle , and heire of his finncs,thepatriarkcofmurdercrs; thou hall not afecondman toquarrellwith on earth beiide thy rather , and thou wilt flay thy brother that thou maift not be a brorhcr.and kill the fouith part of all mankind with a blow . But fee how the Judge of all the world arraigneth this murderer at the barrc or his lulhcc: tld at his conucntion fee his churhfli an- 1 wcr, / cannot tell, am 1 my brothers beeper I as it he bad bid CJod go fcekc him ifhc would any thing witli him. And lee in what admiration of the facl he cxamineth the offender , tf'r.ith.t/} iW.;oh what halt thou done.' The voice, though not or thy in '.-.rdcrcd brother, vet c< thybrct1 his politic poltcrtic, whom thou halt ilaineiiuhc levin-
As i thur
iS 8 Bretberh Reconcilement.
their father *Abely not onely fpeaketh but criethwnto me for vengeance: How long Lord, holy and true, doeft thou not a- uengc our blood on him that dwelleth on the earth? Yea it cri- eth from the earth which followeththy murder for her fonne, for her inhabitant, and for her keeper; and fee his triple iudge- ment according to her three-fold accufation. Iudgement in his foule, Thou art curfedfrom the earth ; iudgement in his goods, The earth which opened her mouth toreceiue his blood from thine hand , mifirufting no harme from brothers , which were l AmhrXih.rAe but two on tnc earth, i^Nam quomodo poteratfuspeftare pamci- C*n.& AUU. dittm qtit adhtic not viderat homicidium? for how could it fufpeft brotherly murder, which had not yet feene man-flaughter?) the earth is curled for thy fake,not as it was to thy father Adam, m Gcn.3.17. togiuemnofruite without his fweate and labour, but when thou Jhalt till the ground^ it jhall not yeeld thee henceforth her fir en^th. And thirdly iudgement in his bod\z,a vagabond and a runnagate Jhalt thou be in the earth . And after fentence fee how this con- demned caitife is caried from thebarre with defpaire ofmercy, My finne is greater then can be pardoned: with horror of iudge- ment, My punifhment is greater then can be borne: and with terror of confcience,Behold thou haft caft me this day from the earth, and from thy face fhali I be hid, and whofoeuerfindcth me
? ^£5w* ^*a^ ^ me ' ^l]t °f wnom f *"aitn tnat » Father) was he afraid cap*?. ' to be flaine, that had none with him on earth but his parents? He might feare iuftly the incurfionsofnatural brute bea(ts,who morebeaftly had broken the courfe of nature: he might feare rightly the teeth of wild beads, who brutifhly had flefihed them with mans blood , yea the blood of his brother. He could not prefume of the fubie&ion of fowles,who had taught them that a man might be killed . He might now alfo .feare the hands of his parents,who had taught them thar parricide might be com- mitted , and chat they would learnc to pradtile a murder, who had taught h;m the precepr in their original /inne.This is Cains punifliment in his perfon,andyec fee the taint of his blood in al «% iib.\$deaii his poitetitie,whom iV<«\f flood wafhtaway(faith °^/?/«)from »^fii/.io. t^c fzcc Df tjie eart|1 ^ wnen ^ could nor wa(n away their fcarlet finne of blood, double died, both in Cam the threed, and in
hrs
Brotherly Reconcilement \ 1 89
his of-fpring the cloth and garment ofvengcance : whom the holydhoftdcignethnottonamein reciting the catalogue of j4d*ms po(\triue)Ge».<) Sox tUe face of the Lord is againft them that iideuilljto cut orF(iaith Dauid) their remembrance from the earth. For he would not take them in his mouth , nor make mention of their names within his lippes: as ifthatcurfe of the Lord had fallen on his progcnie,7JyW. 109. Let his po/teritie be deftroyed, and in the next generation let his name be clcane rue out. O that z\\xCaines which thiril the bloud or their Abcly that all Ifmaels which perfecute their Ifiuc, that all Efuu w h:ch purile their laacob to the death, would beware to follow the way offoifte, that they might not perifh in the game-laying of Core, Are they Grecians, or Barbarians? wife or vnwife?let thofe reade rPlnt*rch a naturall man, t<?/ pAtf/tAfi*, of bro- therly louc, and thefe their owne bodie -r*?/ <pt\*<fth?i<t{ , of limc-louc, how thofe brethren and twins of the bodie, eyes, carcs,hands,andfcet,louc one another, and for fhame of their foulcsbe reconciled tothem, who areflefhof their flefh , and bone of their bones.
Andfurclyifvveyetlookc further to the rocke whence we 2. trodicf na- arehewne, and to the hole of the pit whence we were digged : ' it\\e co\\C\act tsftiam our father, and Hue that bare vs, we (hall man. find that7rr hwe 4/! this * onefAther, Afal.2. \ o. and all this one ti^j^jjo mother, who is mater omnium viuentixm, (jen^% 2°» AH* tuft*** moneniium fas one qcalshcr)the mother or all men liumg, or 9 FcrwmGi*. rather dead wlulc they Hue in her trefpatTes and finnes,and all * ,0* SsjKn therefore brcthren/rjir.o.j. and this brotherly kirtrcd of men made by him n he mnde nil m.wkind of one blo$u^At~t* 1 7. For as r Leo truly .aid of neighbour, that eucry man whether r &r.g»*fe friend or foe, bond or free, is our neighbour; nvt pro- "*
xtrnum, vel cmne hommmm genm ntcspere dtbemm , faith . Zm.
rome and Saint1 //*//W:Euery man is our brother by nature ,as :u'"V -^ . our neighbor in the /fc of naturall things. ["br< ugh which coft- eX94,' junction of mankind, the very heathen ■ inthetwfi- ,
light of nature,that certaine amies ofamitie and fellowship are J naturally due from all ir.cn cuery one to oilier . ami therefore - " 'vfed the name neighbour as our Sauiour doth here brother, ge- J, *Si »«*{{.
A a 3 ncuily
1 o o Brotherly Rtconciltmtnt.
ncrallyforall men. r%0Uu£'bgi And indeed ^ecing (as y Chryfoflome well uoteth ) the God i. The greater of all hath giuen all buc one houfe, the world, to be domefticos chcthcoMord »rf'«rrf. the houfoold ofnature:that father of lights hath light andvniry co all but one candle the Sunne, to be flws facts , iuft and vniuft children of that light: feeing he that fpreadeth it out like a cur- tainc, hath coucred all but with one canapie and roofe of hea- uen to be one family of loue. And feeing the feeder of euery li- ! uing thing, hath fprcad all but one table, the earth, at which boord we are all companions of one bread, and drinke all ofi one cup the ay re: doubtlelTe this communuie of naturall things fhould breed fuch a common vnitie in nature, as Giould make >. men in this one houfe to be of one mind, and fons of one light, « to vvalke in loue as children of the light: and the familie wider; one roofe to walke in this houfe of God as familiar friends , and companions at one table to eate their meate together with mi- glencfleofhear^asitvnitedthofe Saints, becaufe they had all things common, Atl. 2.44.
Which communion of all things naturall, if it cannot knit* men inonewiththefe bonds ofnature,yet beholding the com-iT mon vnion of all things amongft themfelues, the mufickeoHr this harmoniefhould breed concord and peace in man the (bra of peace. For whether we lift vp our eyes to heauen aboue, be- hold it is there; the heauens declare the glorie of God in their pcace,and the firmament flieweth his handi-workc:or vrhethei we calr our eyes on the earth below,behold alfo it is there,bott preaching peace to his people and to his Saints,that they turner not againe. Wherefore as * Salomon fent the fluggard to the pif ' Ie^.i. mire as his fchooJe-maifter to bring him to labour:* Efau th<| vngratefull to the oxe and afle to learne thankfulneiTe ; b Ieremk the negledterof feafon to the Storke and Turtle, Crane an<{ e Lam. Swallow,to learne oportunitie oftime: the cruellc mother til
the Dragons to learne to draw out her breafts: and our Sauiouj the worldling to Rauens, to learne diuine prouidence and conf d cap. 1*. 8.$. tcntation,c3f^. 6. So aske now the bealis (as d Ieb fpeaketh and they (h all teach thee, and the foules of heauen , and the! fhsii tell thee: or fpeakc to the earth and it (hall fhew thee , c ;
.
Brotherly Reconcilement. 19 1
to the fifhes ofthe fea, and they (hall declare it vnro thee, if thou go vp to the heauens, it is there to be read in the large vo- lume ofthe heauen: if thou go downe to rhe deepc, behold it is there, and the naturall face of peace maill thou behold in the glafle ofthe fea. Ifthougoouer thefeatothe fsuage beads of the wildcrnefle, behold alio it is there, and thou fhalt find it in thedennes ofthe earth. For whether we iocke without vs into the greater world, we fhall fee the cclefliall orbes and fphorrcs ofthe heauen, though their motions be diuers, and their rcuo- luttonsthwartingly crofting one another, as 'one notcth, yet' <"' in fo many ages conltant in that firft couenant of peace, they P"** keepc bus law ofvnitic and order, which flail not be brokenfPJ.il, 148. The elements themfclues though in nature oppofitc , and in operation contraric, as hcate and cold, drought and moi- fturc, yet concordi pace livant/sr, as the f heathen obferueth, Jtt/oitU ntu>n yecld theycachtoother,andmeetcallin a middle temper for **■ *• con'iitution of humane bodies. Looke on the earth below, which though it be full of (hifc and cruell habitations, as the Pfalmift fpeaketh, yet therein the bealfs ofthe field Hrmentatim pAfcunt,thcy feed by heards, and graze by droues : the fillies of the fea <rrenattm natant ^hcy iwim in routes togerhcr,and what- foeuer walketh through the paths ofthe feas: the foules of hea- uen, turmitimvoUnt. they flic by flockes, andfing together a- mongfl the branches. LeonumfoitAt inter fe nondimicat , faith Plime,1 The cruelrie of Lions and Beares fight not one with a- {£*££* nother. for quando Leoni fort tor eripuit vitam Leo .* f<cuis inter fe ' etnuenttvrjis: The wild bcafh, and birds fight not with their kind,butkindlv hold together. Eucn Serpents bite not one a- nothcr, but the hcclc of man who treadeth on their head . The fifties of rapine, though greater dcuourc the lefle,yet mfi m di- uerr*i ?eneranon ftuumt :thc molf raucnous birds prey not on their kind. So true is that ot Syrncides -.Emery be alt loueih hn/tke, andeueriman P)ouldlQue his neighbour tallflifl)Will re fort to their Mr ^ndma* PjiHldcomptnie with /neb m him felt et I'cclef 1 3, 1 6. Yea whereas all thefc kinds were made by couples and twoes, Gen. i.ii. as if nature had dilpcnfcd with their diuifion: man was cLcatcdx/w/rA'/j but one,as a thing ofvnitic without diuihon
vtrfi
ip 2 Brotherly Reconcilement,
verf. i6. which one though the Creator made two by an aftet creation, Gen. 2,22. yet made he prefently thefc two one a- gaine by coniunclion ofmariage,twy^4, vt faamm quamcon- h Lib.u.de eiu. corditervinere debemusi that thcrby we might know, faithh^*- Du, C4p. ii. ^^now peaceably we ftiould hue together in one mind. But what do I fpeak of fenfible thogh vnreaionable bcafts? the fenf- lelTc creatures,as we fee in trees, embrace one another with the armes of their loue, the Vine embraceth theElme, the Peare- tree the Vine, the Woodbind the Oake: yea the hard-hearted (tones arTccl that in loue which doth iympathize with their na- ture; as the Load-ftone the Iron:nay,^*W magi* mirumeft, faith Erafmussxhich is the wonder of all wonders, euen the wicked fpiiits and fiendes of hell, by whom concord betweene men was full broke, and daily ftirre vp men to ftrifc, yet in wifdome 1 luk.S.x. agree all together.* feauen in L <Jfaary Magdalene, and a whole , y - legion inkone man could agree without difcord, and hold it for
aMaximeintheir policie, that Satan fliould not bediuided a- gaintt Satan, left his kingdomefhold perifh by diffention,Z«/^ 1 1.1 S.Thus the greater world without him is like a citie at vni- tie in it felfe,to(riame contentious man, if being the center of all this circumference, he (ball befodiuided in himfelfe, as to make this great round a cock-pit of iarre, and himfelfe a gazing ftockeofftrifcto foules of the heauen, bcafts in the field, and fifties in the fea.
An difyet we reflect our eyes to within our felues, and be- £rerBworW.e hold man the Microcofme and leflfer world, we fliall find him an harmonie ofdifcords, an vnitie of pluralities, an epitome of the whole, and the center of all thefediuided lines. For as Sa- lomon fpake of the fcare of God, Tints eft ornninm & totum homi~ mjyEcc/ef.ii.i ?.fo may I of man who was made to feare God, he was the end of all creatures, and the fumme of them all , as / Hex*»: Ambrofe l with fome m other haue obferued. Which litle world Jr*f£!in4eu as G od i n the E pilogue of his worke,(for h is worke was a word fiat, C/en. 1 . dixit &fatlafwjts he fpake but the word and they were created//3/*/. 148.5.) created him to be Lord of all: foe- pitomized he all things of the greater, in this letter world, to teach him vnitie aboue the reft; dyeLKHp&hcu&oueQeu -m awt*
A,i4t$m.
Brdtherly Reconcilement. 19 3
%v I V7», is the ■ Apoftlcfpeaketh of recreation ,*\\dgathercd*lln E?*-««io- thingi into this o?:c which are in heaucn and earth: that as 1'aul fpakeofhis recapitulation, and end of his word: Nunc corum ejutdttla funt h.tc fnmm a eft, Now, of all things that hauc bene {aid, this is the fumme,£fr£. 8. i.fo might the Lord fpeake at the end of his worker Nunc corum qutfaclafunt^ bxefumma cft9 ofallthws that haue bene now made, this man is the fummc and bricfe of them all. In whole inner man , though the *flefh' QxU^7> and the fpirit arc enemies by grace, as thoic twins' (hone and^ Gcn.15.jj, fought together in the wombc of T^e&ec^ib, that two nations druggie in his wombe, and two manner of people fecme diui- ded in his bowels: yet in his outward man the ioule and the bo- die, though two contrarie parts of heaucn and earth, like the Wolfe and the Lambe arc met together, and like the Leopard and the Kid lye feeding together, and kiffc each other. Which two fillers, though yet as contrarie each to other, as ALxry w ho fate at (Thrifts feet and heard his preaching, was to UMmtbd cumbred about much feruingand troubled about many things, Zr;A. to. 40. yet vnitc they their loue for the good of man, as thofe fillers their care for L*<+irus their brother, lob. 1 1.3. 1 9. and both like thofe two brethren in thc^Emblcme , which 7 £ mutually lent the one his lame brother feet, the other his blind brother eyes: fo the body being blind, mutual boc oculot, it bo- rowetheyesofthcfoulc forhis dirc^ion, and the foulc being lamc,mtf//w////4/>^/,itbGiTowcth feet of the body for his proccflion, and both walkc with fuchcompaiTion and fellow- feeling ofothers harme, that when the bodie is hurt , the foulc alone is gricued, and when the foulc ofrendeth, the bodie ofrc- reth his backc to the fmiters. Whofe fafegard of the one as it is «r, an harmonic and conlent of qualities, fois \(t tic of the other confenf/u affdh ;nnr,t, an agreement and content of the alfc&ion^.and the nrrc ofcithcr,thc dcltruclion !i,anddii1ohuion ot the whole. Thus contraries conlpirc in the great and little world for prcleruation ofmankind . aid why thcndiould not xw^n the fummc of all the fe , conlpirc with oppofitc lor conferuation of man-kindneifc in the earth? Thus eucrybcaliloucthhib like, to teach cuery am B b
r LtbXEtkic, cap l
194 Er other ly Reconcilement.
Joue his neighbour: thus all flc(h refort to their kind , to fliame man, if he hate him that is flefh of his flefh, and bone of his bones. */Atf>9?&>W i-retiv^tr, we commend them chat loue men faith r Anflotle, though it be but as they are men: and therefore rotog Lun. when f himfelfe in regard of this humane nature gaue a wicked 7>bi!»f. man an almes, and was checked for his mil-giuing , CMtferttu
fltm hamamtatem nonimqHitAtemy I gaue it the man ( faith he) but not for his T?ianners.
Wherefore let the fame mind be in you : fhall I fay with the Apoftle, that was in Chrift Iefus? the fame? nay, I am out of hopeofit: hewaslucha ^M^fWTOf , a louer of men as they were but men, (Tit. 3.4.) that he laid downehis moft precious life to the mod ignominious death, for man his moft rebellious traitor But ifnot the fame, yet let the like4 mind be in you that was in Chrift Iefus,at Icair let the mind of Anflotle an heathe & naturall man be in Chriftians: for (hame ofmankind let not the mind of Tygers, of Wolues, of Beares, and Lions be in you,lell: ye be fhamc-kins to mankind. Nay, let but the mind of thefe to their ovvne kind, the mind of Lions to Lions, of Wolues to Wolues,be in you,not to hate your mankind , & good enough. But alas when it fhould be homo homini Den*, man to man a preferuer, now it is become homohommi lupus, man to man a deuourer.Euery man hunteth his brother with a net,and carieth the mind of thefe bcafts to his brother, which they beareone- ly to them that in nature are other. Yea whereas all minds and motions of enmitie arc in them but lingular and peculiar to their kind, they all meet in one man like riuers in the fea/who is ;o man in mind raucnous as a Wolfe, in head craftie as a Foxe, in heart fierce as a Tyger, in tongue poifonous as an Afpe , in thceuil eye deadly as a Cockatrice, in bloudie hands crucllas a Lion: and therefore the Pfalmift compareth this man not to one beaft, but to the beaft; that perifh, Tfal. 49. ZHdeo bUndas confalutationes,amicoscomplexHs, hilar es compot At tones , c<etera^ efficmhumamtatis:! fee indeed (faith Era/mus) eucry one giuc fiirc-fpoken and curtcous falutations, friendly embracings and congies, mery meetings and kind drinking one to another,and other fuch parts of humanitic: at 6 rem wdtgnam (it is the com- plaint
Brotherly Reconcilement. i p/
plaint of Peace her ictt'c)fic}a,fucata> omnia,*\\ is fained friend- t tr* :*** (hip and hypoenfic. One cannot fee the lead fhadovv of true a- ***'• mitje amongmen, all is nought but diftimulation and deceipt: they couer heart-burning and malice, enuie and hatred vnder thefe duties of humanitie andcloakesofcurtcfie: they come in (heepes clothing with the name of brother, of friend, couiin, and kinfman, Et aftutam vaptdoferuantfubpetlore vnlpem , and within they arc rauening vvolucs. Where is now a faithful yoke- fellow that is alter idem, in whole care a man may lay his heart, and his life in his hand? Where is a lonatban with a c£)autd,z A\i- van^cne with a rBafiit an Aufline with an Ahpnu ? which like a paire of Turtle doues mourne and reioyce together? Where arc two which like thofe (v?vyoi,be2TC one the others burthen,and fupport each other through loue? The heathen found in their dayes but eight yoke or fuch faithfull yoke-fellowes,/5;/^; and Oreftcs ^NijHiindPurjaiiu , PdtroclfU and ssfcbt/lcs , The/em and Pert'.hoHtyfaftorznd Pollux, Ttdans and Polyp.ices, Scipio an^. Laltut, Damon and Pythias i but if now the Lord /hould lcoke downe from hcauen vpon the children of men, to lie if there were any that would vnderitand and lcekc God in the loue of his neighbour, that of Dautd might now be returned, Pfal^ } . Ne vmu cjutdem, there is fcant a man to be found on the earth. Ifnow, as once Diogenes, fought an rnnefiman in thcilrectwithacandleatnooncday.-orifasthe11 Lord bad his* IcrCB; h+ Prophet, one fhould now runne to and fro by the ftreets of ' Ierufa- lem, to know and enquire in the open places thcrcof,if he could find one man that is faithfull to a man, he might (I feare) in many places returne his errant \\\i\\ Salomon, Eccief. ~.;c. Be- hold I fought one by one to find the count , and yet my fault fceketh, but I find it not: I hauc found one man or a thcufand. But here fleflily wifedome w ill couer her malice to the man, i thecloakeofmaJicioufneflctohis maners, and plcad,t!ut Daut i, She mttfi bate them that wutoyie tnill tht* y , \\ his law (he will loue. It was indeed the Phaniccs corrupt glotTc on
, Thoti/Jj .It tout thy neighbour And hat t thine enemietA/at. x Smrnict. . which yet mcucry man (faith ' ly though JeItmt-
not in thcirmcaning be fulfilled, feeing m him is both an cue
B J 2 and
ip 6 Brotherly Reconcilement.
yi and a neighbour: for in that he is a man he is thy neigbour,in
„ that he is euill, not oncly he is thine encmie but his owne: loue
„ therefore in himbodie and foule , that is thy neigbour which
„ God made,and loath his malice and impictie,whichby his con-
rr L • r t font the diuell made. We mult be ^ anqry aeainft his vice, but
426. Jtnne not by anger agatnit his perion, hph.q, 26. pax cum homi-
tdr^zz. fibwy beiti*™ ctitrivuijs, We muft (faith Saint* Aufnne and Se-
•x^Str.66 it ^frf)haue peace with the man,andwarre with his maners. And
-p Zl til*. therefore bids Chrift loue, not his, but our enemies , and them
that hate and hurt vs, not himfelfc,U^?/.5#44. Fovfic font di/i-
b Augufl. de gend.i homines^ vt eorum non diligantur error es,iah\\ b a Father,we txr .urn****. mu^ £q |Que t^e men^ ^at we j^e nQt t^cjr errorg . ^-a aim£
33 eftamare quodfatlifunt, ahud odijfe quodfactunt, od.im:i4 mali- *' tiam,di/igimw creaturam%,tox\t is one thmgto loue that which ,s they are made, another to hate that thcmfelues hauc made : we 93 hate the curttneffe and loue the creature: Vt nee propter vitium 33 creaturadamnetnr^nec propter naturam vitium dihgatur: That c TeruLapeio. nether f°r tne vice the creature be condemned, nor the vice for *4uerf.gent. the creature be beloued. As c chofe Chriftians told the heathen perfecutors in the primitiue Church, Ye are our beloued bre- thren by the law of nature our mother,though ye be fcarce men becaufe ye are euill brethren.This is that perfecl hatred o?1)a- tiidj whereby he loued his enemies, 2. Sam. 19. 6. and hated Gods aduer fades, 7y*7/. i$o.2i.Donot I hate them O Lord, that hate thee? yea I hate them right fore as thcugh,they reere mine enemies. He hated them/<?r^ burner, becaufe #vith perfcEl ha* tredy or as the Hebrew foimdcth nwvmSjn with perfection of hatred. And what is the perfection of this hatred, (faith *zs4u- dinT/ai. i38-y?*Woiuhefe words) but I hated in them their iniquities,and loued thy workmanfhip. This is to hate then with perfe6t ha- tred, that neither for their vices we hate the men , nor for the men loue their vices, as he loued them as men, and hated them as euill men. How loued (Jlfc/ettUe Israelites for whom he prayed, andyet hated the fame idolaters whom then he de- stroyed, but by rhis perfect hatred? Quo fie oderat iniquitatem fjuampuniebat^ vtailigeret humamtatem pro qua orabat : where- by he fo hated their miquicie which he puniflied, that he loued
the
Brotherly Reconcilement. ipj
the humanitie for which he prayed? Thus mill we follow peace with ail men, although not with ail manners, but ko/tnejje alfo, Heb.i 2.14. without which peace ot~Cjod,cPbtf. 4. no man /hall fee the God of peaccj^w.? 6. and therefore putteth the Apo- ftle a condition of potfibihcie, // %t bepoffil/e, as much as in you lieth,haue peace with all men3/tW.i 2.18.
For though as antipathie in nature caufeth fuch diicord be- tw eenc fheepc-ftrings and the firings of a wolfe, that they can neuer conlort in harmonie, but iarrc alwayes in the muficke, as ( uhdxmtrsh %%AlbertHifC*r(Unixi& Opp^K;^3\\'nh Lutinifis obfcrue,yet ac- mnA cord in place when they diicord in tunc, thru the Wolfe (as ■ he ffi2m?£l2 fpeakes)(ecms to dire!' peaceably vrith the L.:/»b:(o although the tsj—m I rtqhtcow can agree with the vngodl'y man no more then the Lambe * * »uhtheWolfey£ccle.\ 2. 1 8.yet muft they dwell peaceably with them in ciuill conucihuonasJbeepeamcnoTpo/ttej:Af.;th.\o.i6. and in this time of peace muit the Wulfcandtbc L.-mbefeede to~ tether, as the Prophet foretold of their coniun&ion,£/.<j 65-. 2 5 . and riahteofffneffe muft hane concord with all men neuer fo vn- righteous, though not with any vr.rtfbteeufiiefft of men.i.Cor.6. For euery man ; faith h Lea) Hiall fo remember himfelfe in ano- ******* ther, ab to loue in his enemie his owne nature , w hole naturall -*fi- *** corruption and flcfhly conuerfuion hedeteftcth : and the ra- ther, as he no:eth , bc.ca.fe we fee often many of godltllc bc- com: godly , of d-runkards become iober.mcrciful men ofcruel, bouiuifuil ofcouetous,iibcrallofextonioncis,chait of incon- tinent , and peaceable of tumultuous, Vt btllttm vttus fotint €jH*mheimin\l;ii ind$centctt\k\i\. rather warring with their man- nas then larring with the mcn,by loue of their pcrfon they may conq icr their vices, am\ (uffrrw^eut/l men, though not men ill cuili p*tt'*ij, they may inttrticTt them with meckneflfc that arc contrary mindcd;prouingifatanv time, itnot in thedavwnngof their childlioo J, nor at the third h^nre of their youth, nor at the i -'«*■* ftff fixt of their manhood.or in tl>c ninth of their old age, yet at the ^,vrfl|.
eleventh and /aft hoiuc of ihcirlife CJoii will call them to his ■
i._ j. J .. 1 . * # ^m^Umkmf.
icfc'agcs he did men into his vineyard, Af.ith. :o. ftTm D , thoi gh not to any euill *" irth.or kinfmen by blood * Bb3 of
and till then be reconciled Co til mco, thoigh not to any euill JJ*J manners, ol naturall brethren mLirtb.or kinfmen by blood '<lZu*m\ m
i£ 3 Brotherly Reconcilement.
of mankind. i.To chyciuiii But, be ic the law and doctrine of nature preuaile nothing with men ( which euen in bruite bcattcs and things without ienfe much auaileth ) yet fhould the law of policie and bond of ciuill focietie,like fellow- citizens in friendfhip and amide : for feeing we haue not only that pwutJip <?imclv as mcn,but toa/t/xw v*Ar\ji:it.Utb. oiMcur alfo,(as our k matter of moralitienoreth) whereby we cap.ii. areinfranchifed in a Ierufalem(I meane now not'aboue^which
wtGii.fz?' is the "mother of vs all, and nwhereour -to 'mvp*. (fcould be) h ijbiiip.i,i9 below,which is a citic at vnitie in it felf: furcly peace mould be within her walles, when focietie within her palaces, and not diuifion into parts be heard , where^the vifion of peace in the whole mould be feene. From which vnciuill diflociation,how • i Corinth.iv can I better diflvvade ciuill focieties,thcn as the°A pottle bid the ^chap^i!* p^i6tious Corinths looke on the vnitie of naturall bodies : fo feeing omnisfscietaA & collegium corpus eft political?, euety loci- c| c*tmn.iH i. et je anc| collec|ge is a bodie politicke or corporation, as * one fpeaketh on thefe words,to defire them to behold their politikc head and ciuill face in this naturall glafle of the bodie ; for r urt&Gualt, whereas Wtf/* fere hinc dtjfentiofolet #<?/?/, almoft all iarre and »» i.^or.ii.n. jiffention fprings from hence , when either inferiors enuiefupe- i inferiors muft noritie , or ftiperiors concemne thofe below them, both are (o nocenuy their ]e(foned in thebooke of the bodie , that if they reade but the numbers, thofe marginal! notes will inttrudt them. For as the foot makes not a fciimc becaufe it is not the hand, nor the eare becaufe it is not an eye, I.firint.i2.i$.i6. fo neither mutt the lowett member of policie come againft the highctt with the fooie of pride, becaufe it is no higher; but (as the Apottle fpea- keth of refurreclion of the naturall bodie from the graue , fo may I of the politicke from the duftj Entry man m his owiie crderyi.Cor.i^i^. that as in the Church and bodie mytticall there is one glory of the Sun,another glory of the Moone,& an other glory ofthettarsrfoineuery corporatio which isagolde image of that celettiali monarchic ,the feete of clay be not fwtfe to foed blood, becaufe they are not the legs of iron; nor they re- fufe to fupport through loue, becaufe they arc not the thighes of 6rajfe: nor thole ftrong men bow thcmfelucs, becaufe they are
not
Brotherly Reconcilement. i£p
not the annesoffduer: nor they fmire with the fift ofwickedncs, becaufe they arc not the he-idof goldm gouerncment , or the care of iuftue in magiftracie, or the eye ofwifedome in counfcl; Teeing that bodic cannot (rand, whofc fcetewill beash:ghas the eye , and men as low i n gifts and gouernement as Zachaiu inftature, will climbevp into the wild fig-tree of their owne conceit to ouertop himaboue them id place, as S.:xl was in hrightjCollo^tenrtt /upereminrt omner, and is higher then they by the head. Wherefore feeing thcrBrambleJby affecting fupe- flodges* »;. rioririe ouer the Cedars of Lebanon, fetteth on fire the trees of the forreft,which like chat wood in the £ Poet, being fhaken by IJ^fJ,. :* the win 3tSpon!e edidtt tgnem qui ip/am eonjumpfijof'n klfe gaue fire which confumed it all: let no tree, whether it be thcOliue for her fatnefle, or the Fig-tree forherfwectnefle , or the Vine for her checrfulnefle, or the Bramble becaufe of her lownefte, aduancc thcmfelues aboue their height; but cuery member, though a foote of the bodie, abide in the fame vocation wherein he rvaj placed, till the heauenly promoter exalt him on high, as faid the fcaft- maker to the loweft gueft, Friend fit vp ttgkr\ or as the Angcllto ourSautour^r/wf til I brtngtheeword,A4at.
M3-
And as the foote kicketh not the hand,nor the eare enuie the ».Sopcrio«n evcrfo neither looketh the eye difdainfully at the hand, nor mua"°[co"- iaithtne head contemptuoully totnereete,//?.**^;;*? needofyout fcrion i/or.ii.zi. Which brotherly regard, as the higher hauc ic to the members below, fo mould it leflon them,who like low /..- chew are got vp to the top ofthe trce,that they boali not them fclucs againft the branches, as faid our Siuxot ,S ee that ye dc{pife tut thefe little ones , ' Mat. r 8. 1 l .
When •x/7rv.i«7^r the Macedonian had once got the fur- name ofGrtdtjt 1 V(toried,that through pride of that title,con- r«4bt4MJB temning his old friends , he would ncuer after write in his let- k'xe*t1*' ters commendations to any but ' I'hocion and zsfntipatcr. And w C hauc fuch an Alexander ,who as he hath the name of a man vrith- i*t(peechfi'oa\Co his proud nature , that when he is become 7i< H*y*(? certaine great one, like % Simon the witch and lorcercr ofx 44b 1 it ia,hc dcfpilcth all below him,and faith kornefully to the
feet,
2#o Brotherly Reconcilement.
feetc, I haue no need of you . For as he noted it in fome ofbafe birth, ssffyeriM nihil eft humili cumfurgit in altumi fet a beggar on horfebacke and commonly he begins to gallop: fowhen f i.Sam.i t. theie ai e exalted in to the rfiate ofglorte ( as Anna cals it) they ride ouer our heads , When they are exalted^ the children of men are put to rebuhcyPfal. 1 2.8. When thou wait litlc in thine owne
ftriors. ° to king Saul: for who feparatcth thee ? or what haft thou that thou haft not recciued?If thou haft receiued it , why doeft thou boaftas though thouhadft not receiued it? faith Saint Paul, i. CV.4.7. The greater thou art> the more humble fhouldft thou be in all things towards others,£a/<?/3. 19. Wherefore if thy promo- tion come neither from theEaft, nor from the Weft, noryec from the South, but from fome other part, yet feeing God let- tcth vp one and pulleth downe another , boaft not thy fcife a- «Lukc n.i6. gaintt others,be not high minded,but feare.and *let thegrcateft
among you be as the leaft^andthe chiefeft as he that ferueth. A^cTrin °".V ^or &cm& b infirmiffima corpora ,thefe moll feeble and mea- neft members are as neceiTaiy for the preferuation ofmorc glo- rious parts, as Goateshaire and Rams skins were needfullfor coucringthc fine linnen,filke, purple, skarlet and gold of the tabernacle,£W. 26. furely the poore man which deliuered the befieged citie by his wifedome, when the mightie were not fo vvife,(tiould haue bene remembred 'what he did, Ecclef.g.i 5 . For as God (heweth his wifedome, in that not many wife men, not many mightie,notmany noble are called, 1 .Cor. i.fo as a Lord declareth he more his migh^when by the mouth ofthefe babes Corin and (ticklings he perfitethhis praife; when in thefe hands of t ExoTt.'11'9' dweakneiTe he declareth his power, and with the cbafeft things,! asfrogs,liceandflies,heennoblcth his great name. Wherefore {^3j!b,12'a3' feeing he that made thefAifefee more then Ba/aamthe Seer,i Zt.pki.i6. and3 forbid the foolifhneflc of a Prophet, hath h chofen thefeo* b i.Cor.1.27. ^ things oft he world to confound the wife : he that with Ijauids i i,Sa.i7.j?.4o« i fling, rather then Sauls fword, would conquer Goliah , hath chofen the weake things of the world to confound the mightie : he that with Frogs,Gramoppers& Lice,rather then with Be arcs, beaftsand Lions, would fight againft/^wvw, hath chofen vile
things'
Br ether Ij Reconcilement. 2oi
things of the world to confound the noble': feeing he (I i\j) who with k Rammes homes ouerthrcw thcwalies of Iericho, kioUto. bath chofen things despifed , and things which are net, to bring to nought things that are: fee that ye defpife not one of thefc little j.DiffWrfoc oncs,which arc fo mightic through God,and fo much regarded of the Lord ofhoaites.
That as vpon thofe members of the bodic which we thinke rnoft vnhonct, we put more comclineiTe on :fohe hathgi- uenmore honour to that part which lacked, i.Cor.i 2.14. It was he that went after that loft (heepe till he found it, when he left 9?Jn the wildcrneffe behind him,£/^ij.4#He welcomed the prodigall ibnnc with better cheare at his rcturne, then eucr he did his eldeft which went not away, verfe 20. He gaue him as much that laboured but an hourc,as them that bore the burden and heateoftheday, Afath.io. J wt/lgiue to this laji zndteaft at miichai to thee. He rewarded him that gained but two talents with lii s maifrers ioy.as well as him that got Ruc,Olfath.i<$. as xChryfofiome obferueth on thefc words. Wherefore feeing a litlc j Hmil lJm one fooncr entrcth his ftraite gate, then a Camell through that i.£*r.t». eye of a needle , and when they are cntrcd that narrow doore, the firft may be laft,and the leait become rhe grcateft:* Cur con-mKonv1'* l0' temms fratre ttmm'. 'why doeft thoudefpife thy brother becaufc he is here chine inferior? And let them, who (%s* Agar becaufc a Gen \*. fhc had cocciucd before JVfr4,dcfpikd her miliris) hauing con- cciucd their owne worth,and with child with feltc-conceit,arc fwolnc and puft vp in the heart that they arc fomewhat , when indeed thej are not hing^Gal.d. 3. Let none that excell, be dcii- rousofvainc.gloric,prouoking one anotbcr,cnuying one ano- ther,6W.5.? 6. but inmceknciTc of fpiriteftccmc other better thcnhimfclfe,'PW.2.}. Andfuh all incquahtic is with danger * of difcord among ciuill focieries; when all cannot be equall,hc *> that exc ellcth his fellow (faith an nhcathcn)mouId,if not com- £?***"• municatc with His brother his things that arc excellent, yet n friendly adopt him into part of his glorie. As Pollux imparted M rm invnonalitictoCV//?<»*,and became partly mortall with his brother for molding diflcntion.That as in gathering Manna, be that gathered nuuh IiikI no more, and he that gathered little
Cc had
2o2 Brotherly Reconcilement.
had noleffc then his fcllow,£W.i 6, 1 8: fo vpon like conditio*
f i.Coriiit.8.14 (is in another fenfc the HApoltle fpeakes)your abundance may
fupply their lacke, and their want be for your abundance, that
there may be equalitie.Which modeft demiflion,as it taketh a-
way inequalitie the corrupter of concord; fo it is put by S.Pattl
as the preferueror" ciuill amine, when wcare nothieh minded,
either with (ftfar to brookc no peace,or with Pompey no mate,
but make our [dues ecjitalrvith them of the lower fort ,Rom . 1 1. 1 5.
When Plutarch was fent EmbalTador with his colleague to the
q Keip.i<tre*d. Proconfull, (as of himfelfeqhe reports,) and by occafion of his
frKctf. fcllowes Itay in the way, was forced to difpatch all the bufineflc
" alone to his great commendation: when at his returne he was
"giuing an account of the arrant, his father ftanding by tooke
" him a(ide,and warned him he fliould not i\y profetlwfnm, but
" profecltjumwyznd diximpu,Y\ot dixi : not I,but we were Embaf-
>' fadors,and we faid thus to the gouernor, and after this manner
" in his relation communicate all parts of the bufinefle with his
fellow/or auoidingof enuie and difcontentment.
And indeed when the eye or the head in difpatch ofciuill
affaires admit the hand or thefeete into part of their glorie,
f a.CoriBth.5. as l Paul did the Apoftles in that fpirituall ambaflage , with
Nos legatione fttngim/tr > and the Apoftles their brethren in the
A£ts, without whole confent they decreed not : this making of
our felues equal with them of the lower fort,maketh a confort
of minds which are vnequal.But if in fingularitie offpirit we be
fo high minded, as to arrogate what he aflumedinthe 6;#of
BfaiJ alone haue done it, and of all the people there wai not one
/T>an-f27. with me : this arrogancy of Nebuchadnezzar s rpoiTerTiues,brea-
• PhiU 4. ^ct^ tj^e jjon(j cf amitiCj which ' not in felfe-loue ftiould looke
on its owne things, but in brotherly louc on the things alfo of
other men.
h ThChmfUft ty*s *^e mem^ers have the fame care one for another, I . Cor. 1 2.
circoncforan 25. For to detract from another ( faith an v heathen J; and to
°ce jW ds ma^c n*s ovvnc profit of anothers difprofit, this is more againft
t*f.$. ' nature in ciurll afl'ociates,thcn pouertie againft riches, then fo-
M row againft their mind, yea then death it felfe againft their bo-
n die. And if thus we (hall defirc to build with other mens ruines,
this
.
Brotherly Reconcilement. 203
thi* is as if each member friould chink it bert for its ovvnc health A to turne and conuert to it felfe the nutriment of another, which u weakneththebodicand dctfroyeth the whole: and cucry one n thus to fcekchis ovvnc good, and not the good of many, that they may be fafc , diiTolueth the ioyntcs of ciuill focictie. We readc in the fable, that the other members mutininga- gainft the belly, complained, by their induftrious care and fcr- uice omnia ventro cjH*ri> that all was for good of the belly , as if the belly had bene their God ; whereas it quiet alone and idle in the midft did nothing at all , cQuam datis vo/uptattbuifrMs, b\itemoy(zs fpeakes'/V/^ofbelli-gods,) the pleafuresef fin for xi.Pcli.ij. *feafon\ and counting it plcafure toliucdclicioufly for a fcalon, like that crammed chuffe Luke n.faid to it felf, Thou haft much goods laid vp for many ycares, cate,drink,and take thy paft ime; 01 \vith that fonne ofTteUa/yZll for the belly , being clothed in7 Luke 14.19 fine linncn, fared well and delicately euery day : whereas the o- tliermembers,like the rich mans feruant hauing filled his bame full, was faine with poore Lazatua lying at his gate, to be refre- shed with the crummes and nutriment that fell from his tabic : wherupon all confpiring,that neither the eyes fhould prouide, nor the feetc fetch,nor the hands reach,nor the mouth receiue, nor the teeth chaw meate for the belly , in pining it with hun- ger, they brought alio thcmfelues into extrcame confumption. With which naturall parable I wifh all Philautians may be drawnefrom feeking their ownc things alone , as lU\Uneniwx Unites u. tAvnpp* the Romaine Orator with this apologue wonne the vd™ H*i,c*. factious Commonaltie from mutinie againlt the Senate . For feeing our imminent felfc-loue to our fclues , muft be the mea- furcofourtranficnt loue toothers (as notonely * grace com- tlla**.}* mauiulsChri(tians,buteuen^nature teachcth allmen)itismoft^" rcpuifite in ciuill amitic ( faith an' heathen) £/# mhtio fefe plus tfrtM+jtkp quArn alterumdi/taat, that no man loue himfelrc better then an other,but that d as cucry one by nature lslouing tohimfclfe, he AJimhh^k naturally trandate the lame affection to Others .without which true amiable focictie is not prefcrued . But alas, whereas f /a*- 4,brothcrIy loue meteth back tgttnc to others in the lame meafurc that (lie mcafurcd to her felfe , and loucth \hcmficut
Cc 1 y?i/)/4w,
204 Brotherly Reconcilement.
feipfam as her fclfe: now $i\dtnt<t, fclf-loue, lcaues outfieut, the
meafurc, and loueth her fclfc without mcafurc; that wc may
t Phil, a. %u now turne round about, and cry to all with Saint * Taul: All
y^% furrow, and not the good ofothers: or at the leaft with
fTtr.uu&.*st. him in the Comedie f complaine : Omnesfibi melius malle quam
*.j'ctn. 5. alteri, that all men wifh better to themfclues then to ocher. And
ifthe limmes of corporations haue Tome iarre , yet not like the
corporali members, the fame care one for another.
Which euenneiTe and tquilibrium, as it is the temper of con- trarie elements in the world, ofoppofite humors in the bodic, of diuerfe arTe6tions in the foule of man: fo fhould it be the har- f Lib. a. dt cm. monie of contrarie factions in ciuill focietie; for feeing ( *&Au- b LAa. d\ uf. ft**e out of h Tally well obferucs) concord in focietie is the fame that confort in mufike : as in that whether inftrumcntall or vocall, a content of diuerfe and difrin^t founds is made like ar concord of difcords: fo of the higheft, middle, and bafc orders confent fhould arifc from minding one thing, though they dif- fer in degree, as the members diftin&in function, hauc the fame care one for another, 4. They moft Left there fhould be a diuifion in the bodie, \ . Cor. 1 2. 2 5 . A nd alon anddu" ^om wnence are warres and contentions among you? arc they uifion. not hence, (faith 'Saint lames) of your lufts of other mens
* Iam'4t* things, that fight in^«rmembers?Yeluft and haue not: ye en- uie and haue indignation, becaufe ye cannot obtaine : ye fight andwarre,bccaufeycget nothing that bclongeth to others. And it is a world to fee, how men in felf-loue and priuate ref- it i.Cor.i.n. pc6ts,like the factious* Corinthians, rent the bodie with that ia .& 33 4* voice of fchifme:I am cPaulsi and I am Apolloesn and I am Cai- fhj4t I am the heads, I am the eyes, and I am the hands mem- ber, and make a rent without ruine (as they fuppofe ) of focie- tie. As if truth it (die could lye, which hath faid, that not onely euery kingdome diuidedfhall notftand, butalfoan houfeorci- Ytediuided in it felfe (hall not long continue, Mat. 1 2. 25. The reafon of which domefticali ruine, as it is difcord and faction, Qua omnia oportuna infidiantibus faciuvt , which giue oportuni- l ru Lin.**^ tie(faid! Quintitu Fiamimnsfot the waiters of aduantage^««»u pars ept* domefiico cert amine inferior fit, ex term pot ih fe a f plica- bit.
Brotherly Reconcilement. IP7
bit, ejuam etui eedet, when that fide which is weaker at home, will rather fecke ayde of any then be trampled by his owne : fo is the reafon more vnreafonable, (ith (as the bett ■ Philofopher m r4^ Uh- J teacheth) wrong againft any domefticalsjas children which are mx+t bona corporis of the lame bodie: or brethren, w hkh are bona ani- mi, ofthe fame heart and fouler or feruants, which are bona for- tun*) part oftheir goods, is moft vnnaturalJ;and can hardly be imagined,but that the holy Ghofi propheficd,that men in thefe lall dayes fhould bc^/ActWi, louers of themfelues, and fo with- out naturall affection, 2. Tim. 7. 2. as to be enemies to the man oftheir houfe,c3//V/;.7.6. For as ■ tAriftotle notcth of hiucs, nJJb . fc- that in them ftill are fome drones, which do nothing/^ caterU Mum*tsa?.io, cjuibufcumviHuntiniuriam factunt , but iniure and wrong the Bees with whom thcyliue. Sothati9 as true in the fvvarmeof ciuill and collegiat focieties, 2. Thefa.x 1 .There are feme among you which r»al?e inordinately, andworke not at all, but are bufie-bo- dtesjci like them, fight eagerly in the hiue where they are pre- dominant, fed cum rnrifunt ( as there he noteth ) but when thruft out by a new fwarme, they are in the countrie, nee fibt nee vlhs alijtinturtantur^ they neither then ftriue among themfelues, nor " ::h others, but are as tame as alambe,and as quiftit as a Bee. I would tell iiMhe care offome, what •JVwcadiuulged to 0 l^.?,^^4 the eye of the world: Inter tfios quos too atos vides nulla eft paxial- "/•*• ter in alteriiu exittum leut compendio ducitur;felicem oderunt , in- fehcem contemnunt : m.iiorc <rrauanturfntnori fraues (imt yferarum tfle conuentm eft. 1 fpeakc now to them that hauc vnderftanding, iudge ye what I fay: and I wifh I nvght not pronounce of fomc {uill bealte and flow bellies, what of Monkes and Friars f Sraf fT'ciparw. mm obferucd in his dayes: Audio falutationes pacis> cerno rerum omnium comunllum collegium, templmm $demyleoei eafdem , con- uentm quotidians, quis hie non confidat pacem fore r Who would not looke for a vifion of peace within her walles, where is fuch focicttc within her pallaces? Scdo rem JmUjmmm (faith he) nuf- quam fieri eolUpio conucmt cum Fptfeopoip.irum hoc niji & tpfitnter fefafltonibw fc wdtrcntur, 'Domwu ales diffident cum i^Uuot . htntAilimt cum Rern.irdtni*: tot fatliones Junt quit fodalitut : imo idemf<xi<iktixmffflio»tt'<sfct*duH/:NotoiK\y Fpbraim againlt
CC3 AU-
206 Brotherly Reconcilement.
j i.Ghron.5. MaM4fef^ndM4»afeszg2im^EphrMmybuttht^tT\bco{Md' naffeh is diuided in it fclfe: fome following the head and goucr- *hjt!!m$mM/!' norofthecitie, faying, We are/Wrr, and like thofe' tnfebla^ <*f- 7* as Gnats, Ants, Flies, and Bees , which being deuided in the
bodic, that part which goeth with the head commonly liueth and thriueth: others following the feet or belly, faying, we arc tsfpolloes, and thefe parts which go not with the head , com- monly die (as we fee by experience) and neuer thriue after * u ' i0* their diuilion. Others like the ambidexter t Gibeonites play on both fides, and halt betweene two opinions: if the head be for their profit, they go after it: if the eye,thcy go after it.And thefe neuters or rather vters are like thofe fca-Calues , Crocadiles, Otters, and fea-Colts in tsfriftotle and Plwie, which are one while in the water,another while on the land for greater booty; iuftly tcarmed dubia by IJidere, becaufeyc cannot tell where to hauc them:fometime they are t?*t4tilU,2nd fwim with the tide: other {ometimes greffabiiid, and gobacke for aduantagc . But where is the man of peace, who in timeofiarre turneth neither to the right hand nor the left, but goeth ftraight forward?where $ c«tr.*dFdM. is that fonne of peace, who can boaft with l Hortenfius, that in ix. Efi/i. ii. thefe c^u jjj garboiles, mnquam ciuili hello inurfuit, he neuer Cu ded with either part in ciuili or rather vnciuil diiTention.?Jndecd u jiuL Gtl. lib, ' Solon made a law in Athcns,that whofbeuerfided not with the 2.c*j. ix one part in fadion, (hould forfeit all his goods , and be bani- shed his countrie. Which, howfociicr6r//i#/ apologizing So- /*», interpreted as fit to compofefedition, fith wife men ioy- ning with the one faclion, may rule and moderate their one fide, and fo bring them to feeke agreement and peace with the fr4te%gtre" ' other: yet taxeth *T/#f4r^thislawof<SV<w,and teacheth to -befo indifferent betweene both, that thou ioyne with neither jn faction; or rather to be of either to ioyne both, as Chrift our head was both God and man, that as a mediator between both he might reconcile them each to other: as Neftor betweene A- gamemnon and Achilles, Socrates betwixt ftxrepbon and Clodtre- crates, CMofes betweene the two Hcbrcw;estMeneMM Agripp* betweene the Commons and the Senate, and that town-Clark betweene /Wwith his companions, and the feditious Ephe-
fians,
Brotherly Reconcilement. 207
funs, At? . 19.
And fith indeed (as PUto well obferued)the commonwealth 5. Gjuuwm like a fifh commonly firft putrificth and rotteth at the head: ockeB«ft|^ (for as the Iudge ofthe people is himfelf fo are his officers: and J!"£j*°"** what manner of man the ruler ofthecitie is, fuch are they that tbemeaben dwell thercin,£Vc/^io.2.)itftandech them vpon who arc cho- u£cthcr- fen as 1 chief e ofthe tribes oflfrael to be he*ds oner the people , be ^ Exod. j8. a 5. they rulers ouer thoufands, orrulers ouer hundreds, or rulers o- uerfifties. or rulers ouer tennes, that as each of them is an head ofthe houle of their fathers, Num. 1.4. which is a body poli- tickerfo like 1Chri(tthe head ofthe bodiemyfticall, he bey^r- *. iph. 5. tutor corporis fuch a wife Sauiour of that body,as to couple and knit it together by euery ioynt and finew of concord, that it may increafc in euery parr, and edifying it felfe in loue may fol- low the truth in peacc,and in all things grow vp vnto him which is the head, Sphef 4.15.
But if in their ciuill regiments they confult with that Floren- tine' Sccrctarie,(whofe counfeJl by their pradhfe , hemes to * Mrnks+i* fomc Polititians like the Oracle of God) who aduifcth his J'Pr'~*'- Prince in time of peace to nourifh faction among his fubieCis, vtfaci/tHs eu ex volnntate vtatnr, that by their fire himielfc may better fee what to do , as another of them fpeaketh : furely, I mufl askc them and anfwer with Saint Iamesych*p.i. ij.Who is a wife man and endued with knowledge among you ? let him (hew by good conucrfation his workes in meekneiTe of wife- dome: but ifyehaue bitter cnuying andftrife among you, rc- ioyce not, neither be lycrs againft the truth. This wilcdom dc(- cendeth not from aboue, but is earthly, fenfuall, and diuellifh: for where cnuying and (trifc is, there is fedition and all manner ofeuill workes: but the wifedome that is from aboue , is firft pure, then peaceable, gentle, eafie to be intreatcd, full ofmer- cie and good fruites, without Edging, without hypocrifie, and the fruitc of right eon fnefle is fownc in peace of them that make peace. It was a diuellifh Icflbn* he gaue his tyrant, (and they fhewthemfclucsno IclTc who prafhft his precept) that feeing \!£TfT'£ tlie concord and agreement of his fubiccfls and fubordinates, i c*r j. may hurt his ryiannic, and hinder his wicked proceedings : he
muft
2o3 Brotherly Reconcilement.
muft in poWc'icfercre odia & a/ere fatliones inter e&t, fow hatred andmaintaine factions among them, whereby being troubled among ehemfclues , hemaynih in that troubled water, and thereout fucke no (mall aduantage.for diftrufting one another, mhil andebunt in commnmin ettm machinari ythey will not dare to combine againtt him.'
And to fuch Machiuelian politicians, whofe pot feethcth wirh the fire of their peoples fa£tio,I may iuftly imprecate with c Pfal $1.?. cDauid,Or euer their pot be made hot with thefe thornes , fo let in- dignation vexe them euen a* a thing that is raw . Behold all ye rfEfai50.11. kjncjle a fire (faith tbedProphet) and are comparted about with fpaikes,walke in the light ofyour fire and in the fparkes ye haue kindled. This fhall ye haue of my hand,yc dial lie downe in fo- tRtifiwettd row* cPlut*rck (though a" heathen) tcacheth them a better y*ctp. ' JefTon in the fchoolc ofpolicie, £x officio cimlu virifitbic&is re- a, btu hocvnttmeireftaty&c.li is the only dutie of a man who hath „ ciuill goucrnement, wherein he cannot better be employed, to >, to teach his people tovfe concord and trafficke fricndlhip a- )> mong thecnfelucs: that he aboliQi allftrifcs, difcord and hatred ,9 from among thcm,andgiue all diligence that he remedie priuat ?> wrongs: that fome flrifes rife not at all, other be allayed and 9> buried,othersmakenoincrcafe. And if diflention happen,that » he fo talke and conferjwith him iniuried, that feeming to parti- al cipate of his wrong , he pacific his furie and appcafe his mind; that he be theirpcace to make of two one,and breaking downe the partition wall^flay hatred thereby . For feeing policie lear- ned her platfbrme of goucrnement from thehiuc, asframers of common- wealths do confefle: furely though other Bees caric flings to fight and wound one another, yet as %exapum> tStnuU iJe the gouernor of the Bees is fwithout a fting , or g vfeth it not Ckm.c*p.\* though it haue one: fo tt\ou\dpr*pofituy faith Seneca , a gouer- ttjlaLmaix.il nor be witboutgall like aDoue, with Paul gentle among his owne,like a nurcc ch criming her ownc chilldrcn , and be like ayvos a Lambe,not like n» a Lion, lurking in his denne that he may rauifri the poore. Pfalme 1 0.9. Be not as a Lion in thine ownc houfe (faith Ecclefiafticus) , neither beatethyferuants for thy fantafie,nor oppreffe them that are vnder ihee yEcclef^.^o.
Howbeit
BYttberly Recdncikment. Sep
Howbcic ifwith Cleo for maintaining their fac^ion,***/^*//*- costnrempHbltcAm inducant, as Plate ipcaketh,they bring in not lndiiitrious Bees, but biting drones into their hiues, how carry they not many (tings in their hinder partsPAnd I may fend them to the Bee, as Salomon did fomc to the Ant,to learne and confi- der her vvayes, that as fhe ignAUHmfHCospectuafrefeptbiu arcet, they kcepc out idle drones which trouble but thefwarme. Or ifhkcthat thcefe-Bcc they (tealc in another way then by the
doorc.yetas duces Apumtmprobos Alxeispcllere conAntnr. ne feds-
tunes w cx*mmef*cunty as ■ Anftotle noteth: io they would cut ■frmfnii orTthofe that do difquict them, and let no roote of bitternefle, though planted, yet not fpring vp to trouble all, ne p*rs fmcer* trahttur, lelxm my thereby be defiled, Heb. I 2. 1 5. Melius vt fere At vrnu cjukm Vmtm , faith ' "Bernard'. k Better that one mem- ' Tea ^*f&* bcrpcrifh, then that the whole bodie fhould be caft into hell; ^ ^,5^.3* better that one man die, then that the whole nation fliould pe- rifh. God forbid, that Bethel the houfe of God fhould become Bcther an houfe ofdiuifion: God defend, that Bethmarraboth, the houfe ofbitterneffe wiped out, fhould become Bchorara, the houfe of anger and wrath. God defend, that Hierufalctn the vifion of peace, which in D a uids °ouerp.vnci\t was like a citic at vnicic initfelfe, (7>fal.i 22.) fhould in Ljjuu the chiefe cap- taines time, be like Icrufalcm all on an vprore,yft7. 2 1 .God for- bid, that the head fliould reioyce to fee the members bite and deuoure one another: or nourifh drones in the hiuc, which work not at al,but arebufie-bodics.Forhowfocuer skilful Bee- keeper^ and cunning hiuc-hcards iudge that fwarmc to be bell fruitiull in making honie, Apud auodftreptttUyfufurrus freqnens, tt<rnnltnfjfpUrtmum eft ,\\h'\c\\DU7zeth molt , and makes the grcatdl (tirre and tumult, as l Anftotle noteth : yet that regent ' £*"•'"• cm Dew : mil is exAminii cur.i*?iimpofnity who hath goucrnment of the ciuillhiue, faith ■ 'Plutarch, mull iiidnethcm to mfajfiHHPm then molt honie, when they are mod peaceable and quiet, and thinkc that when they arc bufic-bodies, they woikc not at all.l:orwherc(lriteandcnuyingis, there arc all manner of cuill workes,/.iw. ;.io\ Let me end this point with the ■ Apollles « Root.i* exhortation, Now I befcech you brethren markc them dili-
Dd ntly
2io Brotherly Reconcilement.
gently which caufcdiuifion and offences, contrarieto the do- ctrine which ye hauereceiued, and auoidthem: for they that are fuch ferue not the Lord lefusbut their owne bellies, and with faire fpeech and flattering deceiue the hearts of che fimple.
• ttul a.i.j. 3. ° Andifthercbeanyconfolation in Chrift } if any comfort of
Joue, if any fellowfliip of the fpiric,if any bowels of companion and mercie, fulfill my ioy: my ioy?yca, your heauenly Fathers loy , the Church your mothers ioy on earth, mens ioy , the An- gels ioy, and the diuels gricfe and forrow, that ye be like min- ded , hauing the fame loue , being of one accord and of one iudgement, that nothing be done through contention or vain- glorie; but that in meekneffe ofmind euery man efteeme other better then himfelfe.Looke not eucry man on his owne things, but euery man alfo on the thirgs of other, and the Cjod that p Pfal. 68. maketh p men to be of one mind in an houfe , giue you that ye be
* ^•Ccn'l>A, like minded. s Be of one mind, line in peace ciuilly with your
brethren, and the God ofpeace and loue fhallbe with you.
3 To thyfpiri- But be it that naturall brethren of one Adam and Eue breake Mall brother, the linkes of confanguinitie, and ciuill brethren of one head
and common weale diflolue the bands of brotherhood in ciuill r ubdedtfcib ft>Gietie:yet feeing (faith ' tAvftme) as Chriltians, we haue all Qjnji.cap. 1. one father, which is God; one mother the Church, whereby we
arebrethrenin thefpirit,lctvskeepe thevnitie of the fpirit in /xViar.:?.?. thebond of peace. For feeing almightie God our f heauenly fa- /i.Pet.1.2?. ther hath* begot vs by the immortall feed of his word, in the u Efa. 4c? j. Vombe of his s fpoufe the Church, which is the y mother of vs ** Hofii^ all:aJljcChri(hansrf*r brethren, faith Chrifr our elder1 bro- Z?A*'26' ther, Mat. 2 3.S. Which fpirituall fraternitte (fo the1 Apoftle s- Rom.t.3f . cals it) as it is more holy then carnall brotherhoodrffor/Wfor
4 Tvnl'bbie *$ C0?H^a c°Ydmm quam corf,orum> faith b Bernard} fo fhould it mocL.ben vm. be nearer Jinked in loue., feeing coniunEltores feint ejui ammis fir.y de ibmt. qUa„, qui co^poribtu coMir/ifittnturjcizwi are they ofkinne which
arcmyei-inthelpirit, then they who are but of linage in the
flefh, as c LatlantiHs obferueth. Whereupon, as for that,the fon
i»fltt.t*p. i«T of the Virgine <JHary counted his mother more blrfTed for ca-
'■ rying him in her heart by grace, then in her wombc by nature,
£0^ ii. 28. fo for this, our elder brother Chrirl preferred his
fpiri-
Brttbcrly Ktconcilemznt. . 2 n
Spiritual brethren to his mother,and brethren in the flcfh,/taer. 1 2. 49.Whichmy(ticallbodieotihc Church, fith Chnft hath knit together by ioynts and bands proceeding from him, Col. z. 1 9. as the head doth our naturall bodie by arteries and /Incvves deriued fro it:therfore fhewcth the Apoftle to vs fcucn of thefc bandsand neruesofloue,£^A^4. 4. Firft, we are one lodse, v/hofc members muft needs beknittogether:fecond!y,we haue, all one fpirtt ,whereby we arc vnited together: thirdly, one hope of our vocation^ for which as hoperullcoheiics we fhould reioyce together: fourthly, one Lord,\shom as tellow-feruants peacea- bly vveferue together: &h\yy one fait hy which we maintame to- gether: Cm\yyonel>(?pttfme, in which we promifed againft his foes to fight together: and fcuenthly, one God and Father of all, who will haue his children to be, and reioyceth to fee them in vnitie together. Which bonds of pcace,common to vs all,lliold linkeYsinloue, asthofe primitiuc Chriftians were one heart and one foulc, when they had all things common, Aft. 2.4.
For feeing amitie and loue fpringeth fiovn lil^nejfe and etjita- Ittie, *%AAriflotle, ' Tullj, and f Pluttrch teach . this Ufa* 1 this d ^J-1- Ukc' though earthly onencflc and identitie, wrought cuen with hca- '^ub \u *m*c*. then men fo much, that old Hcgio in the l Comedic from this ftUkjU m*t*u. could refolue ncuer to breakc friendfhip, t Tmm ML
CoqnatHi mthi eraty vna apuerts paruoh ' ktm- >
ShmHsedncati: vnafemper mthtia O-domi
Ttnmtw. paupertatem vna yerttihmus orauem.
Amman* reltncjuam potiu s qua m deferam. We were borne together, we were brought vp together, at home and abroad we alwaics were together, we fufrcrcd want both together, nothing but death (hall diuorce ys.
* PksloftratKt *m\ Hippochdes , becaufc they were borne in I r*HA*t L. one day, had oncfchoolemailtcr andlc(TonofPhilolophie,and l'isf'dtm*rM- one decrepit age, they had one mind and one affection, and one purfe, their loue continued to the lalthoure of their death, and djed both together.
What knit 'Tully and Scipio fo together, that they were of one heart, and one foulc in two bodies, but this iVotik and like- ncflc, as himfclre'eonfcdcth, whereby they both hucd in one • Uk Dd 2 life,
212 Brdtberlj Rccencikmtot,
houfc, fed atone table, learned one knowledge, fought in one warre, trauelled in one peregrination, and conuerfed in one ru- ftication and countric life? Such rnitie of minds this oncnefTe of manners bred in thefe men, that he profcffeth himfelfe, he ne- uer offended him in any thing to his knowledge; and confeffeth of his friend, that he neucr heard any thing from his mouth that I (%e. * L*t». dtfplealed him: wherefore well might he fpeakeashe *dotfc( from his experience, that nothing doth more beget and bring vp amitie, then paritic, equalitie and likeneflc, in the things of the bodie, of mind, and of fortune. What knit Aufline and AH- fins (o indiflblubly together, (to come to more fpiritual friend- L*L,6.%.9-c*»f> (hip) but becaufe (as he ! confelTeth) they were borne both in one towne, Togafta in Affricke, brought vp in one ftudieof learning, almoit of one age,conucrted by one Amhrofe at Myl- laine, at one time, from one herefie, receiucd one baptifme and one fpirit of new birth? And what (hould more linke our hearts then that we are all borne of one immortall feed,in one wombc of the Church, growing vp in one bodie to the full ft attire of Chrift, as members knit together by one fpirit, all trauelling to one Canaan and hope of our calling, in this way feruing one Lord, maintaining one faith, fighting together in one Sacra- ment and oath of Baptifme, and louingiy liuing together as fons ofoneGodand Father of all? O hearts harder then A da- rn Eraf back tnant, complaineth m peace: Inrebus t am mult is confortium , & fMtrim. $n vit* tarn tnexplicabile dijjidiumf In fo many th ings fellowfh ip,
and in life no friendship? AW one bodiey 2nd in the members no fympathie?In all one fpirit, and in the afFed^ions no harmonic? All one hope oi heauen,and in cohcires no fymphoniePAU one Lord, and in fellow feruants novnitie?Allow/k^,and in opini- ons no iymmetrie? AI fworne in one Baptifme,and in fellow fol- diers no fymmachie?all adopted by one Fathered in brethren no fraternities For all thefe ones no ynitie? This of all other is argumenttim maximi moments, the molt inducing motiue, s3#x« mm* faith a n Writer, and ftrongeft argument that may betoloue, m * / .44. ^at wc are aj| j^y, one £9(im& Father , made one bodie through •nt Spirit , to ferue one Lord in one faith, and confecratcd to him by one 'Baptifme , doe hope all for one glorious
inhe-
Brotherly Reconcilement. 2 1 ?
inheritance whereuntoweare called . Which fcuen * bands of *zsch.ic.i4. brotherhood,(ce\n<> Satan haih ditfo/ued, as Ant ioc hits cut offthe feucn brethren which were knit together,?. c3/*c/\7.giue me leaue to bind them falter then before, and feeing the vnitie of one God and Fathers Pfirft in order, fomewhat inuerting the pW*>^4 linkes, to order them as Beza in that golden chaine hath pro- pofed them.
Fir^wehaueallowC^rf^^/^ofall, who as he is the ^rk«°^hri. tuthor notofconrufion but of peace, i .On**/.! 4.33 lo will he hood, OntFa- haue all things in his houie done honefily and by order,ver.40. thcr* And rather fo done,becaufe asmightily he hath (hewed himfclf a Father of feneration to vs all,£/5wo*4.8. (wherein yet are both ^beafts and fbea(tly men our brethren and our fitters but thef AA5l? ,4.t fwormes) : fo mercifully hath he bene a Father of re feneration r Vcflfc "• toredeemevs hischildren,/:/** 63.16. for which caufe we may ' °JI?" call * none ouv father on earth but him, nor any brethen but the fMathij.?. childi en o/hisfpirit.From which former paternitic of creation, as he called his creatures onely^W when they were fcuercd apart; but then indeed very q^ood when in one view he law them "in fymmctric vnited together,6>*/.i.} i:fo fro this later father- v '•** c7«».u hood of recreation he counts his new creatures good, when in ,l# peace they fcrue him by1 />*>(? 0*-//;*r<r; but then only commen- xMat.il.so. deth them fovveryrood, when they all continue together with one accord in the temple , and in iymphoniepraifc him toge- ther, tsffls 4. 46. yea fo good, that in admiration thereof he cricth out in exclamation, £cce quam ionum^ behold how good it is when brethren dwell together in vnitie, Tfclme 13;. For indeed as the eye (faith Sa\nty tsfuftine) the light of the body, yi^ioUCcn. though itfeemefaireandis well fauoured in it iclfe when it is *****+*+ apart from the w hole, is yet more bcautifull and comely when ▼nited with the members of this Jittlc world : h the light of the world was glorious and good in it kite, when it was without the firmament or his Iu(tcr.6V*;. 1 .4, but then onely called molt glorious and very good of its Father, when he (aw it ioyned with the members of the greater world,vcrfc 3 t . Which vnitie of creatures, if it he fo good and comely in the eye of their mightic Father, who formed them of dull by his word, then
D d 3 gmim
2 14 Brotherly Reconcilement.
Slnkm b$ntim & qvam wcnndumy how good and comely is it in the eye of their mercifull father, who framed them anew by his eflentiall word,to fee his children like brethren dwell together in vnitie ? Which dutie of accord , though as father rightly he might claime by that title o^ father ^K fonne honoreth his father; If then I be a father, where is mine honor ? And which feruicc of vnitic,though as God iullly he might challenge by that right ofmafter:*. feruant honoreth his mafter,lfthen 1 be your matter where is my fczxetMal. i ,6. yet draweth he them with promife of reward in that Pfalme,that they might do it at leaft like hired fcruants for their profit, which they would not for his pleafure as dutifull children : Ecce ('faith he) behold how profitable and how pleafant \t\s\ which fith, forhimfelfe, is notpleafant any thing vnto the Almightie that thus thou art righ:eous,nor pro- fitable vnto him that thou makeft thy wayes thus vpright, lob 2 2. i . (for as thy goods are not profitable,7y*/. 1 6. fo neither is thy goodneffe pleafant vnto him forhimfelfe, 7^35.7.): furely the profit and the pleafure of this concord redounds to them a- lone that like brethren dwell together in vnitie. And though vertuehaueno reward better, as vice no puniftiment greater then it fclfe, fo that we fhould not need the fpurre of reward to be pricked forward to this, as neither the bridle of punifhment to be retrained from that: yet is he here driuen to call on our dull nature with the fpurrcs of profit and pleafure, when we bt* bold how profitable And pleafant * thing it u for brethren to dwell together in vmtie . For feeing omne amabtle, eucry obie<5t of our loue, which lodeftone-like draweth our iron hearts to affecV ~^i/?.£.8 (tbt and embrace it,muit be fas ourTMoral-mafter teachcth) either' w/.j. good, or profitable ,ox pleafant : hefetteth here this Pfalme be-
fore our eyes as a glafTe , wherein we may behold how good, how profitable ^ndbow pleafant a thing it is fir brethren to drcel to- gether in vnitie . The glorie of which vertue was fo eminent to a Ser.i.dtpace the eye of his knowledge, that (z$*Auftine notethj Prim mira- ^drAt'tnerCT,t' rctnr quant 0 [lender et qmdvttlitatU &iHcundttatis haberet , He fir(i Hood admiring it before hee Chewed what profite and pleafure it afrborded : and therefore that Father admiring this adm iration of our heaucnly Father , crieth out and exclaimeth,
0
Brotherly Reconcilement. 2 1 5
0 quant grandem admtraticnempropofmtl O what admirable and wondcrfuil admiration he Chewed w hen he cried owi^Beholdl What maruellous profit and pleafure he proclaimed, when he \vondred,^0» profitable and 'pie 'a/ant a thing it yrast For plcalant- neflehc blikenech it to tiitfaeete fauouroj Aarons preaotu owt- ipcj a w^which ranne downe from his head to the skircs of his clo- thing: and for profite,to the c dear* ofHermon, which watered r vcfc j. the mountaines of Sion>and made them fruitful! hilles . Some things indeede are good (faith d Auftine) butnotdehghtfome, ^** as fafting,watching,and afflictions are profitable but not plea- XvciiyHebr.\ 2.1 1. lome things arc dclightfomc but notgood, as gluttoniCjdrunkennelTcchamberingjWantonncflCjanc] linne ispleafant but not profitable, 2./V/.2.i3.Butwouldtt thou haue a good thing fweetened with plcafure , and a pica! ant thing re- limingof goodncfTe , Ecce , Behold horp good and plea/ant it u; Mifcuttvtile d*tici\\z hath mmgle 1 here pleafantnciTe to make thee ta(T,wich good toniakc thee lauor tins great thing ofGod, and both procuring health in this life, and happineflc in the o- Othcr. lor there (faith the Prophet; the Lord promtfed his blef- . 'tfe fortuerfmrt'm the world to come, P Jaime
] . Behold then how good and plcafant it is, when loue faiths yon«cr brothcr,likcci/V>7//?7»p7ihc yongeitha'ih hismefle 1Gcn.4j.j4. doubled of our lofeph , and this holinelTc that is fa plcafant and profitable vnto all things , hath the promjfe ot the life prefent, and of that which is to come, i.Tim.^S.Tbc profitable plea- Girc of which brotherly vnitie , as God die Father did admire when he boheldit, fofell that good father into admiration of this peace and vnion of brethren when he law it. O peace (faith { An ft me) mother of Eremites, father of Cjcnobites, lifter/ /WL
. arics.thou bond of the P Jtnark>,thou chariot of the Pro- ,> phcts, thou refuge of the Apolllcs, thou folaccofthe Martyrs, „ thou girdle ofConfcflors , thou dance of viigmcs , thou glaflc ,, ofwiddowes , thou fpe&ade of maried folkef, thou hate >> oftyrants, and halter of robbers . O peace and brotherly loue, „ thou calmcnrflcof the mind , thou tranquilitie of the foulc, ?» l^dfinglcnciTc of the heart. This is the happineflc which ft an- y, cs, and quencheth broilcs, and llinteth garbo;^
.:!-
T
2 1 6 Brotherly Rtcweilemtnt.
v pulleth downe the creft of pride,embraceth the bnmblc,appea- „ Tech the difagreeing,and pacifieth the furic of foes. O peace, let ,1 thy pofifeflbr keepc thee,lct him that wants thee feeke,and him „ that hath lo(t thee go after thee: for behold how good and plea- „ fant a thing it is for brethren to dwell together in vnitie. Which as ic was ioyful for Dauid to behold in fome of hisking- • fn hunt Tf*l dome, for oftendebat qrn dicebat ecce (faith 5 Auftine) he pointed the finger to fome whom he faid Behold: fo I wifh this Pfalme might now be faid as truly Ecce, behold how brethren of one heauenly father dwell together in vnitie . I wifh they that are ffiSff*** without might point at vs,as did the h heathen at thole ChriiH- ans in the Primitiuc Churchjand ^y .Behold how thefe Chriftitns hue one another. This was the Prophet T^anids iw:but I feare another ecce of the Prophet Efai may point out too many. He that is thcii father looked for iudgement , but ecce behold op- prcffion:for rightcoufnelTe , but behold a crying,£/Sr/.c.7. Be- i Mal.». loued in Chrift Iefus, hauc we not all one lFather? hath not one
God made ys ? why then do we tranfgrefle eucry one againft his brother,and brcakethe couenant of our father? Though fome IGaU* falfe brethren,as they dealt with k W, that crept and came in priuily to fpie out our libertie which we haue in Chrift Iefus of things indifrerent,to bring vs into bondagc,haue appropriated this name of brethren to themfelues,yet conference found them like Simeon and Lem9but brethrein eutl-yZnd into their fecret de- fcend not thou my foul^ny glory be not thou ioyned with their aiTembly, and a Cano hath difcharged and diflolued the bonds oftheir brotherhood. That all Chriftians are indeed brethren, Rom.%. 29. and hzuc aA^mv, a fraternitic among ourfelues from this one Father, i.Pet. c. 9. and therefore mull be $»£- J\hpoh*nd loue as brethren, 1 .Pet.3 .8. there is an herbe almoft \ffd.%mb.D0d in euery hcdge,which for it nature by fome]Herbalir}s is named <pi\*L<khto$, louer of brethrc or Cliuer, becaufe in loue it cleaues to euery one that doth but touch i t . This herbe we plucke vp, and let the roote of bitternefTc fpring vp in our hcarts,whercby w x.€©r 3. many aredefiled.But />,*#/ thembeft'planter would hauc vs let it grow on in our gardens, Heb* r 3 . 1 .>? ?/ WtApi« win, let bro- therly loue continue.For as in a garde knot.diuerficie of flowers
ancl
Brotherly Reconcilement. 317
and fweete herbes caufc a more fragrant fmell to him that kee- pcth them : fo iucHndnm eft, it is a fweete fmelling flower in the noffrilsof bim whom M*rj fuppofed to be a gardener, when brethren dwell together in vnitie . I might addc with Dauid, It is alio profitable vnto them : for furcly (Taith nLe§) ssfpttd nSer.uh jHumpatrem, qui n$nf Merit in chant Ate frAtrhm^ non hAbebttur \n ^ ^ numeroftliorum, hei*ha!l ncuei hauc the inheritance of formes with God his father in heauen , who hath not thcloueof brc- then wiih his mother the Church here on earth . Let vs not then by our larres grieuc the holy fpirit of God our Father, whereby we arc lcaied for tonnes vnto the day of redemption, Epbefa.^o. as £[ah would not be auenged oi°Uakob Icaft he , Gcn<c 17.41. (hould vexc his father I/aac, who the rather fhould not be grie- ued with his contentious children, becaufc he hath made them all
One bodie > whereof his owne fonne is the head . Ye arc the »-Hok«,oneb«. bodicofChrifr,andcucryman a member thereof for his part, i.CVr. 12.27. Now how abfurd in nature would it iccmctoa naturall man,that the members of the bodic (as 1 fayd before,) urn fhould be dcuidcd? That head was mad in Iu<Ut which plot- hod?' ted, the feetc were vnnaturall that went, and the hands cruell which executed the other members with an halter, A<fat.ij, 5. <hey were lunatick feet & poflefTed with a diucl,which oft times caricd their fellow members into the fire,and oft times into the waterjCJJ/rfMQ.i 5. It was a tongue denying the faith, and for- fweanngnature,whichcurfeditstellovr-mcmbcrs,/1/<i/.2<5.74. They were hands pofleflcd with a legion of diuels, which (troke their fellow-members w ith ft one 5,0^/4^5. y.aod moll vnna- turall teeth which did P catc vp the irtnes and ll dcuourcd their r E(-li^la- owr.cflcfli. For if thus the feetc of the bodic myiticall (liall f 1r prefunic to rife againft the head , and each member againft his fellow , v\hat is this (faith T N*uiutnz.cne) but thcdiflblution of t0rtl , itre_ the loynts and deftrudtion of the whole ? If the myrticall mem- nmiLJImmk bersfhall thus ftriue each with other, the reucrend bodie rf* Chrilt mufl needs be rent afundcr.and Satan by our hands fhal >» ilcuidc the fcamelelTccoatc ofChrilt, which by the cniell foul- « ilicrs that crucified the head he could not effect , Mn 1 £.24. »
Be Be-
2 1 8 Er ether ly Reconcilement.
» Becaufe indeed the tweluc tribes of Ifrael according to the flefh
3> fhould be deuided in themfelucs and rent in two parts,<t^^*£
» the Prophet tore Jeroboams garment in twelue peeccs,i.A"/«^/
» 11.30. but becaufe Ifrael after the fpirit fhould not be rent in
>' fchifmes, 1. Cor. 3. Chrilt would not haue his feameleiTe coate
[Tiu.nttat' CC' diuided, as f Cyprian well obferueth : and yet it is dolcfull ro fee
what diuifion among the members of Chrilt; in whofe bodic
humorifts like diftempering humors in the fit & feuer of blind
zeale,runne beyond the fobriety of knowledge and the temper
of Chrilis bodie. But blefied be that Phifuian which giueth
them a cup of cold water to drinke for allaying of their hot fit,
verily he (hall not loofe his reward . It is ruthfull to fee , how
when the Galatians would hauc plucked out their eyes to giue
* Gal 4.1 5. *Paul, the hands of Chrilis bodie would plucke out the eyes to
giue thcmfelues fport, as the Philiitines did Samp/on, and our tongues of peifwafion would teach the eyes to be no higher then themfelucs in the bodie, and haue no greater lights then
«i.Tim.3 15. (rarres in the Church, which is zu firmament of truth, nor thofc to differ one ttarre from another ftarre in glorie. We haue not wanted many a Diotrephes , Qui quoniam nonpojfunt prtmam lo- cum obtmere h Ecclejla , idcirco earn fcindunt vel ab >ea deficiunt,
x Mucrannot. as x2?<?^ fpeaketh, who (it feemes)faid by experience of fbmc
t*\.Cor.u.i$. in our Church , and for loueof good brethren concealeth the* Church, who becaufe they could not haue the preherninence among vs to be one of the two eyes of this bodie, would ther- fore not be of the bodie; and when blazing comets could not be the Sunne or Moone , would fall from heauen with the taile
/iud.15. ofthe Dragon and become wandrwgftarres , as ihc>T Apoftle
* *-TjlTV *• *9- well termes them . And though as x Iannes and lamlres with-
ftood Mofes^ thefe alfo refift the truth ; yet the comfort is, they fhall preuaile no longer,for their madneffe fhal be euident vnto all men as theirs 3II0 was , but of this more anone : and meane zSenJepace while lee them know from Sa'mt * stuftine 9 that as the fpirit of mAfr*t.tn tun. man viuifieth not the corporal members vnlefle they be ioyned invnitie; fo neither the fpirit of God quickneth the fpiriuiall members vnlefle they be vnited in peace : and fo vnited,that like as thofe,though they haue not the fame office^hauc y et the
fame
Brotherly Reconcilement. up
fame care one for another, i .fir.i 2.4. 2 5 . fo thefe though they hauc diuers girtes and operations ofthefpirit,yet be one ano- ^Community, thers members in the bodiCjT^w.i 2.5,6. For as the eye feeth more for other parts then for it felfe: lo muft the wife with bIvb s lob 19 1 j. be the eye of wifedomc incounlclltothe ignorant and blind, and looke not eucry man on his owne things, but on the things alfo of other men, Philip. 2.4. As the hands are not ftrong for themfclues3lone,but for defence or'therell: fomuft with c him rVcifeit. the hands or'hclpe in the Nobles deliuer the poore, the father- leiTc,and him that hath no hclpe. As the feet fultaine not or cary themfelues,but the whole: fo mult thofefrrong men of fuppor- tancc in the gentric/vith d him be feet to the l3mc,and fupport d Vcrfc , one another thiough louc Ephcf.+.i. As the head deuileth not fo much its owne as the good of the whole; fo with e him muft »Vcifei* the head ofaduice in the Law ycrs, fecke out the caufe for them that know it not. As the care heareth not alone for it felfe, but the whole fo with him muft the care or iuftice in the magiftrats deliuer the poore that cricth,/^ 29.1 2 and fo as they did him, the eye that feeth their iufticc,fhaJl giue witneffe to magiltrates; the eare rhar heareth their wifedomc, fhall blcflc the counfell; the hands that receiuc their helpe , fhall defend the Nobles: thefcerc rhatfcclc their fuftenancc , fhall fupport the gentric: that(asf/////T/^noteth)thoughrhccyefee and heare nor, the tjm?/k '.15a ea;e heare and fee not , the hand workc and neither heare nor fee; and 1 he footc walke, and neither heare, fee, nor workc : yet thceyenuy lay, the care heareth forme, and the eare may lay, the eye feeth for me , and cither fay, the hand woiketh tor me, and the hand fay,both fee & heare for me, and all three confefFe the footc walketh for them: iceing GngmU feru.irit otitis tntcrefty ftrfaietieofoneisthefafcgardorall, as ^SVwrviwelobfcrues. tUh.-L.bv Thus thofc three thoufand Christians v\ hich were members ot (Aril* this bodic.liad Inch care one ofanother,that none among them Jacked, hut had al things common which were communicable, JFlf 4. and each dilt ributed to other as he had need, as the na- turall members haue care one for another. Thus thofc other Chriihans in the Primitiue Church, had a communitie ofhand and heart one with anothcr,Ow»/»r mJs/eretafimt apaduos prater
Lc: 1 xores.
220 Brotherly Reconcilement.
^/pdadutrf. vxores, All things (laid tfaey by h Tertnllum their mouth ) are common amongft YS,exccpt the mariagc bcdtIni//o/ococonfor- tiumfilnimwy in quofolo atteri homines confortinm exercent , in that place we breake company , in which alone thefe heathen are companions. This ftiould be themutUall care of Chrifts members, nth the members of the body haue fuch care one for l compaffion. another: that as thefc,if one fuffer,all fuffer with it, t .fir.12.26. fo alfo they fetffcr one with another3i.Pet.^.S. Which place of iTom.io.bomtl. Saint Patt/3 father * Auftine in hisworkes oft expounding, molt llunmf'dd^ exceMentty flicwes this mutuall companion : Behold (faith he) dtk& <risf.fi. the foote treadcth on a thornc , and fee how all the members ™luitm con^°^e li : tnc backe bends it felfe, the head ftoupeth, the eye moft remote in place diligently fearcheth, the eares attend where it is laid to bc,the hands pull it out,cuery member is bu- ried to fuccour it: and yet neither head, nor eye, nor eare, nor hand , nor any pare but the foote was pricked with the thornc. And this is that memento of compaction and fellow-feeling, which the Apoftle enioyneth fellow-members of this body, Hebr.x 3.3. Remember them that arc in bonds , as if ye were bound with them : and them that are in affliction, as if ye were alfo afflicted in the bodie. This fympathie of Chrifts members Prftf/commandeth Christians, Reioycewith them that reiojee^ weepe with them that weepe.Rom. 1 2.1 5 .This like- affection cucn kutfi kb.9. naturektcacheth all men,vvho wold haue a friend to be not only Eihicssp.4. (TW^cufovT*, but ffuvttxyHVT* alfo, to be of like fi.jfeUton one to- Ypardt another > that whether our fellow-member fing of mercie or iudgement, pipe vnto vs of his wealth, we dauncc for ioy, or /lob. mourne for his woe, we lament. This was {Iobs commiferation,
Did not I vveepe with him that was in trouble ? and was not my ibule in hcauinerTe for the poore ? But alas, where is this wee- ping with them that weepe ? We weepe often, but it is like the Crocadile , who firlt kils a man , and then weepes fainedly for him,butforallhcrteares, 3fterdeuouretbhim.SuchaCroco- m icr.41. dilc was m IJhmael the fonne ofNethaniah , who hauing fl aine GedalUhjn cpt for him forfooth,and with his fained tcares mo- ued GecUlUh his friends to come and mourne for him , and at aduantagc flue therewith the fword . Thefe weepers for their
fellow-
Brotherly Reconcilement. ill
fellow-members afflictions , are like thofc hired women- moumcrs,/*r.Q.i7.i8.which with the woman of7V^#*£faine themfelues to mourne, and put on mourning apparell, i.Stm, 14.2. which can now fo vveepe with them that weepe,as prc- fendy rcioyce with them that reioy ce,and arc rather paffionate then companionate members, vvhofe hcauinefle may endure (itmay be) for a night,but ioy commeth in the morning. Thofc that indeed will be true condolers, mult lo be 0 up* <*&£<<> 1 A*« 3.8, and fuffcr with anocher,chat (as ^^iparaphraftically well turnesit) they be mutuo mole fli>irum fen fu affeflt , be touched with the fenfe and feeling of their gnefes.
We n readc of fuch companion among the AEthiopians, f^jjjjj that if any one be hurt or harmed in any part by misfortune, all uf.u his domclticals and friends hurt themfelues in the lame: if he halt on the right, they limpc on the fame : if on the left leg , in companion they halt on the left, & communis eft omnium feli- city & inf elicit m , faith mine Author , thele naturall men like the naturall members arc touched with the 'itwit and feeling of one anothers gnefes. And if we will notlearne of barbarous and vnwife, yet let vs learnc of the wife and holy menofGod, atlealtlctvs leamcofour members which weft ii carric about vs. Behold and conlider thy fclfc, O man. IfPaules face be fmittcn with the rod, the tongue it complained, why fmiteft thou me? the heart it fobs and fighes, why gricucft thou me? the eye it watereth with gricfc,why falteft thoume .;the head it fhakes, why vexed thou me? the hand it points him out, why wrongeft thou me? Behold in a throng and prcaffe of pco- ple(faith° Aufltne) if the footebctrode vpon,thc tongue com- •****■*• plaineth,thou treadelt on me: if he reply to it, I trode on the foot,I touched not thee \ Yes thou trodelt on me faith charitie, . _
thou trodeft on mc faith iympathie, thou trodclt on me faith v- 4" nity.-their fuffering is mutuall as their ioy rcuprocall,
If one member Ire h.ul in honour y*ll reibjce m> it hit. Isthebacke to be decked and adorned with coflly raiment? for ioy the head will inuent it, the eye will lull it, the feet fetch it, the tongue prize it the hand inueft it, and the head like our ? Sauiour will />**»* ->J» congratulate them all. In that yc hauc done it to the lca(t of E c 3 thefc
a 2 i Bro therly Reconcilement.
thcfcmybrethrcn,yehauedoneittome.This was the reioy- cing of /*<*/*/ with the Ph.lippiansfor their hcauenly health,and their refounding ioy with him for his fpirituall wealth , Phil. a# j2.Cor.7.t?. 17. 18. We were comforted ( faith <* he to the Corinths) be- caufe 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 con- gratulation ofSaints,to reioyce with others ioy , and be glad they haue that in others, which they polfeiTe not themfelues, vt jingulorum beatithdofit omnium, & omnium beatttudmum vniuer- \mcuxq\x. fit04pngulorHmt faith r Aufline\\\\2X the wealth ofeach one may bethewealeof all, and their common profperitie each ones particular plentie; that onebodie being at vnitic, the members may haue communitie,and that common caremoucfympathy, and companion of the members which are linked by a nearer bond of }.link,onefpuic One fpirit. Which as a foulc in this myfticall bodieknirtcth all her members with loynts and nerues, nearer then the fpirit of man doth theiimsofhisbodic with arteries and finewes of the flelh. For as in the diuinc efiencc,though there be three per- fons which are in themfelues diftinvt,yet becaufe they all haue pne fpirit and nature, 1. Ioh. 5. they haue therefore but one reilljoh. 1 7.21. So we alio though we be many perfons and members ofonebodie, 1. Cor. 12. 12, yet becaufe we haue all but one fpirit ,verf. 1 ?. we mud ncedes be like them (Aft. 4.) of one heart and one mind.And therefore fith from one foule and fpirit humane, contrarie iudgcmcnts,difagreeing thoughts,and tjtriflUb.s.Z' oppofitc motions cannot properly proceedc, but ( as f Nature tb*j*p+ teacheth) the fame defire, the fame luft and will : well conclu- ded PWhis Philippians in the bond ofpeacefrom the vnity of this fpirit, Phil. 2.2. Ifthere be any fellowjbip of the fpirit }fz'nh he, be like minded, hauing the fame louc,being of one accord and of one ludgement. And indeed, feeing as corporall wedlocke putteth two foules in one bodie, Eph. 5.: 1. fo fpirituall man- age with Chrift through this fpirit^ maketh but one foule fas it t Ltb.l ethic were) in two bodies, 1 . Sum. 1 8. as l Ariftotlefyikc of friend- ©Ephcfj.*. fliip. Surely as the former couple being <n/<rcr»|u£,( asu Paute xPhiiip.4.3. fpeaketh)of the fame bodie, mult needes be x fyfyyu , yoke-
fcllowes,
Brcthcrly Reconcilement. 223
fellowes,to>'draw both one way: fo thefc latter paire, being ->Ecdc-x'-- #*'ft4vx"> of thciameipirit, ( PhtL 2. 2.) mud needes alio be o^o£uv«/,yoke-fellowes,to mind one thing, and draw both one way in their iudgements. Thus were thole former Chnitians of one heart *\\&fouley becaufc they had this one fpirir, tff&tij 32, This vvitnefledz7>rr«//w»' of thole later Chnitians in his L^>*L**Ge*t. time: Ammo ammify mi/cemnr, We are of one heart , of one mind, and one judgement , becaufe wehaueoncfpirit. And this is the neareft of all bonds that heaucn and earth can afford. For our God of peace to knit our affections, bindeth vs with all -cords of loue pofilble to be found. Firrt, becaufe men of one king.lomclo'je one another better then llraungers, that v\c might do fo, hcmzdcvsonel'jnvdome,!. Pet. 2. not any of vs alicntsandforreiners,but all ofone commonwealth, Ephef.im 12. An J becaufe in one kingdome, men of one citic com- monly lone be(t,that we might do fo he male vsfetltrv-citi^cnx, and that wi:h the Samts.i/^ 19. And becaufe in one towne fa- ctions do arife, and domclhcals loue more: that we might do nolcffe,hemidc vs**?W/&j^, as there we may readc. And becaufe often mans enemies are they of his houfc, and brethren of all the familic loue belt: that we might do likewife, he made vs all brethren^ JM*t. 2 7, And yet becaufe brethren may iarre, and the members ncutr fall to warrc: that we might ncucr fall out, lie made vs onebodic, Ephef,^, And yet again?, becaufe the members ofhisb.idic may bcdimded,and our fouleisncuer at diuiiion: that our minds, wils, mid iudgements might for cuer be vnitcd, he gauc vs this anefpirtt, \\ Inch is the bond ofpeace. Whcreforc(that with* chc Apo/tle I may exhort) I pray lino- Aim , and befecch Sy-uichc, that they be of one accord in the Lord. Let the bodie ot Antichrist, becaufe it hath not this one fpiiit, but like that mad bodie in the h Gofpell is poflcflcd wiih <u Markc y , a legion ofcuillfpiritsjether members beatcoie another as dtd his, which cannot be bound with thefc chainesofvnitic, as hiscould not with bands. But feeing Chrilts bodie , which ye are,harh onefpinr:1 1 befecchyou brethren bv l\*t namcof our ' '-c Lord [efus Chrilts fake, that ye all fpeakc one thtog, that there bcnodiflcntionsamongyou, but be ye kmt together in one
mind.
214 Brotherly Reconcilement.
* *pfcer.4.|. mind, and in one iudgemcnt, k indcuouring to keepe the vnity of the fpirit in the bond of peace: and rather becaufc it is com- maunded by
4.Jink,«ncLord One LordJFot though on earth there be many Lords,yec vn- to vs there is but one Lord Iefus Chrift , by who are all things,
/Luke *. aiKi wc by him.i.CV.8.6.who as he came in the1 raigne of Ah- g*ftu4,z time of peace, and was brought from heauen with an
m verfc 14. "Angclicall long of pcacejfo being indeed the u Prince of peace,
•if*.*.*. at his rcturne to his Father, left he his feruats the cognifancc of peace, hh. 14.27, 'Peace Ileaue mthyoHjny peace Ijrtue vntoyot*. For as malice is Satans Iiuerie,whereby cucn Caine is difcer- ned to be of that wicked one f i.Iohn, 3. 1 2. fo is louc Chnftcs badge , by which each one is knowne to belong to this Lord, verf 19. By this f faith he) (hall all men know, that ye arc my difciplcs and feruants, ify e loue one another,/^. 1 3 .3 5 . Not by crying, Lord,Lord, not by cafting out manic diuels,not by do- ing anie great miracles in my name , not by prophecy ing in my name, Mat, 7, 2 2. not by fpeaking with the tongue of men and Angels, not by hauing the gift of prophecie,not by knowing al fecrets & al knowledge,not by faith that ca remouc mountains, not by feeding the poorc with al your goods,nor by giuing your bodies to be burned, 1 .Cor.13.But in hoc cognofcentjby this cog- nifance (hall all men know ye are my feruants,if ye louc one an- other. Other that are wicked may haue all thefe gifts, as before 1 haue (hewed; but \v mw, faith the Apoftlc , by this badge are the children of God knowne & the children of the diuell,i.M, %r o.This was the badge, whereby as the Scribes and Pharifes
•Afts4-*3« • kncw by the boldncfTe and learning of Peter and hhn , that they had bene with Chrift : fo the heathen knewthofc primi- tiue faints to be Chriftians and belonged to (Thrift, when they cried, Vide vt inuicemfe dihgant , See how thefe Chriftians louc one another. Jpfienim inuicem odertmt, for they hated one ano- . ^ thcr, faith * Tertnllian , and (hewed by their badge, that they
fGtnt' were of their father the diuell , feeing the ^Iuftes oftheirfather
1 lohn «-44- thCy would Jo,and be as readie to kill one anothcr,as wc to die one for anoiher,& lay dovvne our liues for the brethren. Which badge of one Zm//eeing to weare on one arme is not fufficient
for
Brotherly Reconcilement. 225
for them, who like Publicans and flnners loue none but their friends, Math. 5. 46. our prince of peace, becaufe he is Lord of Lords and King ot Kings , w ill haue his feruants to weare it not oncly on their breaft, but alio on their back, and loue their foes as well as their friends, Math. 5. 44. A new commaundement (faith this one Lord) I giue vnto you . that ye loue one another, 7^.13.34. But how one another?Eucn as I ( faith he)haucJo- ued you mine cnemies5that ye loue one another.Know ye w hat I haue done to y ou?Ye cal me Maifter and Lord,and yc do vvel, for foam I. If I then your Lord and maifter haue wadicd your fcete in loue to my foes , ye ought alfo to wsfh one anothers feet. Theic arc (beloued fellow- feru ants) the armes ofyour one Lord,whereby ye may fhew of what houfe ye come,& whether to one Lord, as feruants? yea as brethren ye belong. Louers of their friends arc to him but halfe a kinnc.yca are but his brethre in law, cuen of their wreftedlaw,' who taught to loue a friend r M"5 4i and hate an enemic : nay they arc not allied to this one Lord, vnlcfle Publicans and finners be his kuired. Louers of their foes they are his neareft kinnc,cuen his father,ainl mother,his filters and his brethren, Olfath. 1 2.50. Now (beloued in Chrift Iefus) fith this one Lord left vs his badge when he went , to know vs to be his feruants w hen he rcturncs , what will he fay when he findsonourbackesthemarkcofthe Beafr , and on ourbrcjfrs the badge ofthc diucl? He will lay to fuch Christians as f he faid /war. ax. ofthc coiiK, Whole image and fuperfcription hathit? whofc badge and cognifance is this that you weare? Satnns ? w hy then giue to Satan that which is Satans rye feme not one Lord alone it fcemes by your armes .yc'fwcarc by the Lord and by Mai- rZcph.i.$. chain : yout ■ heart is diuided into an x heart to your friends, and " \ *n heart to your focs,that ye halt betwecne me and Satan.If y he j 2. be your Lord go after him, but if I be your one and only Lord, come after me alonc:for* ye cannot feme vs two marlcrs whofe * Ln^>'-»s. feruicc is fo ' contraric ,as the k amitie of the otic is the cninitic * iam^.4" ofthc other, and whofocuer vrill be a friend of Satan , makcth himfelfc the enemie of Cod this one Lord. O then ve feruants of my God , leancnor to Satan , vnlcfle vc will leaue this one Lord. Kecpc not backc like • ,Y/m«*.w and Saphr.t parr of his < *Xy
Ff poflc
2i6 Brotherly Reconcilement,
d j.sam.i*. poflcflion. The forme and Lord of Dauid, like his* father will not be ferued with followers whole beards are halfe l"hauen,and with curtald wedding garments of loue. He wborequireththe # i King j.i*. whole heart and not the halfe, Prou. 23. like the true emother will not hauc it diuided into parts , but will haue all the heart, all the fettle, and all the mind, thrife all, leaft a thought of malice fliouldftay behind, Afo^.22.37. For which feruicc ofyour one Lord , if doubting your reward ye refolue with them in AUla- chte.%.14* It is in vaine to ferue God, and what profitc is it that we hauc kept his commandement, and walked humbly before the Lord of hofts? Therefore we count the proud blcfied : euen they thatworkc wickednefle are fctvp, and they that tempc God,yea, they are deliuered ; O tarrie the Lords leifure for his reward. Era tempos, there will bc,there will be a time,w hen he will difcerne betweene the righteous and the wicked , faith the Prophec , betweene him that ferueth God and him that ferueth -p 8 himnot,Verf. lafi. Hethatwaitethon his Lord (hall come to
honour , f faith Salomon. Which though it oft be not fo with our earthly Lords, yet the Lord will not forget his people , nor forfake them that be godly. Thou Lord,faith (Dafiid,ha(\ neuer failed them that ferue thee, Tfal. But as he promiled his fol- lowers a reward , and appointed vnto them a kingdome , be- caufe they had continued with him , and followed him in the regeneration, Luke 2 2. fowill this one Lord, if him alone ye ferue in loue, giue you the kingdome when that great donatiue (hall fall into his hand, for you to receiue it.
Howbeit if this one Lord cannot linke fellow feruants in
loue , yet the
5. Linkc, One One faith wherein all we ferue him , fbould knit the faithfull
in affection. Where, by/^>&,whether we vndcrftand that faith
l Rom. j.i. *» God, tJMarh^i 1 .2 2. by which % hand we receiue h that gift of
h Bom^.2 j. God, and,* lay hold on eternall life; or thztfaith cfGod^tApocaL
1 4.T 2.by which feed of the word we conceiue this hope of that
K *qM & kingdome ( as k fome do them both ) : either of them is fo fpe-
Zinb.nEphef cifically one intheobie£t of one Lord which they apprehend
(though neither numerically one in the fubiecls wherein they
are comprchended)that they fliould linke the fubic&s together
wherein
Brotherly Reconcilement. 227
y/hercin they dwell, to this one Lord whereon they worke.
And touching the former , though each man hath his owne JJj.6"* ■ particular/a//^, by which alone he /ball line, lAbal^ 2.4. which in S .Paxils not numerically one with the faith of his Tttttt , yet hauc they bothonc^i/^ofthe^/^TIrM.i.whichfpecifically is one , and called a common faith to them both in refpeft of the ob ec\,v<rrf.4.2nd ltill through the Scripture termed id the lin- gular number, the faith of the Saints y whether Iewes or Gen- tiles. For howfoeuer that Apolile may feeme vnto fomc, to di- Two decbtfutt ItinguiHi the Iewes faith from the faith of rhc Gentiles , in fay- g*« cxpou*. ing, One God fhall iuftihe circumcifion * of faith , and through Former. faith vncircumcilioii,/?0«. $.30. from \%hich diuerfe prcpofuios * •*. •"'*""'* *) in l other places ■ On^en here propofeth fome diuerlitie : yet is / Ai Rom* ; not this fpoke (faith ^Anflme) to make anie difference between 3 the far. hs of thefetwo nations , as if*/, and as though through c, - faith did really differ; for as here he auerrcth,circumcifion fhall J*»'*?f *£ be lufl ified of faith, fo clfcwherc he auouchcth that God wil ii - ftifie the Gentiles «^/r«^foffaith alio, C.f/.:.?. And as here he *^V«^. aflirmeth,thatvncircumciilonmaJlbe iu(tified by faith, foelfc- nLA. it f*A where he confirmcth, that the Iewes fhall be iuftiticd «f <a *i?««f ***** "* like wife by faich, Cjat. 2. 16. But this one faith fhadowed vnder thefe two prepofuions , whether it was thusfpokenrf^trr/>*rf loan ion is ,as that Father notcth , as Pharaoh his dreame though one in ° matter was doubled in manner,P becaufe the thing \n as • c« n < 1. »f. ccrcainc and ofimportance : or whether it was to increafe and ' exaggerate the thing ( as Martyr thinkcth ) with thefe two di- ucrle phrafes, as 1 cllewhcrc he doth id another caufe : or whe- q (
ther (as lerotnc iudizeth) he would rather change the phrafe th? A
• 1 r \r 1 1 1 1 • D r r eitattd tt imm
ingeminate the lame, as r ellev\herc he doth in one yerle .or to K^ji^wtei
checkcthc Iewes luppoled reall difference of their iuftification l '"'!"?
from the Gentiles, by a veiball difference % as with (f.dmn I ra- r .
ther thinkc : furcly though thefc prcpofitions be diucrfe,yet rhc 'M
propofitions are the lame, as generally moft ancient and late 7,0.
writers do agree. As if, when the Iewes looked for a difference J
from rvs mouth, hefhould haue flid : And \\ ill you needs haue
one? here is all: God w ill ioftificthc Iewes of faith , & through
faith the Gentiles , which differ but in word. Orthofe of faith,
Ffi faith
22$ Brotherly Reconcilement.
faith Caluin, bccaufc they were borne heircsofthecouenant, and receiued Kiexpatribm, o/their fathers, %om.o. and thefc by faith , becaufe it was to them aduentitious and thromh the fall tatter doubt- of the Iewes . %om. 1 1 . 1 1 .
uii place. There alfo may feeme one faith of the Iewes and another of
Gentiles, where the Apoftle faith , BytheGofpell the righ- tcoufnelTc ofGodis reuealed bom fait b tofaith.%oman. 1.17. Which reuelation neuerthelefle,whether it be meant from the ^ll't^ti*' ^aicn °^ Prcacners to tnc ^aitn ofthfcii hearers , as f Auftine : or from the faith of the lew to faith of the Gentile , as Jerome : or from the faith of God promifing,to the faith of man bcleeuing, as zAmbyfe : or from faith in the old , to faith in the new Tefta- ment, as Chryfoflome: or rather from faith imperfedt , to faith more perfect in degree , with CMufctihu and Arenas I rather deeme: furelyitisnotdiftindtineither, but one in both them t Mact&Sat. anc] yS, vvhichhke t Ianus being £*/r0».r,two-faccd, in the Iewes af loM.j*. (as ic did in u Abraham that faw Ch rifts day ) looked forward to him that was to come , and in vs Gentiles looketh backward vntohim who is alrcadiegone, as P^rwitneiTedof vs both when he fpake ofthisbifrons fides, Atl. 1 5. 1 1. Webeleeuetobc faued through the grace ofChrift euen a* they. For he hath put no difference betweene vs and them after that by faith he had pu- rified their hearts. Which laft exposition of our latcft expoun- ders , as it futeth with the limmes of the text , fo is it femblable to like phrafeof Scripture, where the godly are faid to grow fro flrength to flrength , Tfal. 84. and to be changed/row glorie f glory by the fpirit of the Lord , i.fir. ? . 1 8. and here from faith y Mat.f;!2°8. ^fa^,%o\V.i 7- fro axIitlc faith to a'ygrcatfaith, as he prayed *Mar.Va4 ' inthe*'Gofpcll, Lord I be!eeue,helpemyvnbeleefe,orasthe 1 \nm!hl\. a Apoftles, Increafe our faith. Forhowfoeuerthc Apoftle, faith infrimif. t> Clemens Alexandrinus , feeme to import a double faith in this place, yet he purporteth but one,*?*/* per augment it adperfellio- nem contendat , a mufterd feed of faith planted by 7Jaule , which watered by Apollo, may grow vp to a great tree,in whofe bran- ches the graces of heauen may build their nefts,as he feemes to allude.Thus then haue we all,whether Iewes or Gentiles,bond or free, rich or poore, one faith , one I fay , though not in cuery
fubieft
Brotherly Rcancilcmtnt. 229
fubie& wherein it dwclleth , yet one in the obicft on which it workerh, the free grace otGod in Chrift Iefus,who was yefter- day c vndcr the Law,and is to day in the Gofpcll the fame Icfus ' &**** #<*. and Sauiour foreuer. Het.13. *3" 3 ***
How mould we not then all agree in one light of truth , be- «. Vfc. ing To manie beames mining from this one Sunne or righteouf- nclTe? How fhould we not all beare one fruit of the fpim,being fomaay branches ingrafted in this one vine and rooccof Ieffef How mould we notallrelifh alike each to other, being foma- nie brookes dcriued from this one fountainc of grace? How mould we notall content in one fenfe and iudgemcnt,beingfo manic nerues proceeding from this one head of wifdomc?How mould we not all be of one. affection, being fo manic arteries fpringing from this one heart of loue? How mould we not all be of one mind,being io many vcines drawing our nourimmct from this one liuer oflife? How mould wc not all be of one ac- cord in Chrilr lefus, being lb manie lines drawnc from this one center of grace? How mould wcnotlallly fquarc and propor- tion all our lbules and bodies each to other , being fo many li- uing ltoncs coupled and b'lilt together on this corner (tone and foundation Chnft Icfus the author & finifhcr of this one faith? O what fympithie in our bodies, and vnity in our foules mould it make,that thefc defperatc comp3tients arc healed by this one Phifition? O what fymphonic of tongues and free affection mould it caufe,that forlorn captiucs we are freed al together by this one redemption? O what vnitie of fpirit andconiunc^ion ofmindc bred it in the children of Ii'racl , that this one Sauiour made them alHone miraculous way into the holy land,through d E*^J.'5-». the red fca v> herin he drowned their enemies.' And what vnion ofmindc mould it caufc in vs true Ifracl ,that be hath cm.:devs ' all enter tnto the holy place by one nrw and lining rr*y,enehu bloudy in the red fea whereof he hath drowned all our foes the fiends of hell? As wc all then ( blcflcd brethren) go tins oneway tho- rough truth vnto life , fo let vs not fall out by the way through any error inth'n 1 fe ; \\ c haue all one faith and grace ofGod in Chrilt Icfus, the one -\\k\ onely mcancs of our faluation.
Which one faith, feeing our aducrf a ncs of the Romimfinn- Ffj goguc
230 Brotherly Reconcilement.
goguc rent 'in (under by their idolatrous fupcrftitions, how can we be but vnequaliy yoked with thofc infidels? What fraterni- tie and fellowfritp can the righteoufnefle of Chrift haue with the vnrighreoumeffc of Antichrift? What communion or com- mon vnion can light haue with darknefle?VVhat concord Chrift with Belial ? What part che belecucr aright with the infideli? &: what agreement the temple of God with diucl.?faith S. Paul rub. t.princip. 2.Cor. 6a 6. For though h Stapleton (launder our Church with ficLcap. io. renting this one faith,yetfith the foundation of their faith is not the rock alone w heron we build , but that other of land. i.Or.3. * ByfvK* .- as hath bin in*confcrencc learnedly (hewcd:iftheir religion be confcfefKc. " fuperffrtion ,and their Chriftian profefllon Antichriftianifme, .i>5r'D;D'h"> vvn*cn nat^ ^ene as f°n(% an^ fubitantially * proued : without Traasof Aa- doubtwehaue rightly come out from among them,and fcpara- ticirl{l* j r /ted our felues iuftiy as zPhiltp CMornay hath fufficiently demon-
glrxct.de tec u . i-. r . i • r • » \ 1 ri-r %
tap.xo.pertot*. ftrated. For feeing this one raitn and onelymeanes of life they
refufe at his hands who freely offereth them all- fum*ciency,and
am. 34. anfwer yyic^eciiy^ what & David did well, Not fo,but I will buy
it of thee at aprice:feeing they count Ch rifts robe ofrighteoufnes
not large enough to couer their nakednefTe offinne , but patch
too a peece of new cloth, as if this old were out worne : feeing
1 fcfa.*4.<s. they botch to it rkz^menftruow andfilthie clouts of their orvnc
4 2. Sam. 10.4. r^tC0Hj^e^e > which like the k curtald garments of Daniels fer-
liob.f.iu uants cannot hide their fhame,but do indeed defile them as1/^
confelTed i Mine .owne garments dtfi/e mey a nd had more need to
be wafhed themfelues in the bloud of the Lambe, then be able
to wipe away their fcarlet fins: truly if they will be our brethren
in this one faith, they mull know , that when they came to buy
m Gen. 4».»5- food of life at ourm Iofiph with money in their bags,and merite
in their hands , that they haue corne enough at his hands for
nought,and their money backc againerthat they haue faluation
for nought , and their merits backe againe. For as God tookc
from our firft parents their clothes of figge leaues which coue-
rcd not all their friame , and made them coates of skins to hide
all their nakednefTe, Cjen^.i\ So till Chrift take from them their
rags of righteoufneite and flgge leaues of merites , and put on
them his fceepes clothing, which is the robe of his innocency,
we
Brotherly Reconcilement. 231
we muft thinke they hauc not put on the Lord Iefus the author a.id fini/her ofthis one faith, neither faith (Thrift here in my text Be reconciled to tbefe brethren ,Y ca ,fith thcynleaue the fountaine * lcrlll* ofliuing water, from w hichw el- fpring ofJife they fhould draw their health, and digge to themfches broken cifternes that can hold no water; fith as ° Jonahs manners called in their trouble #/otuh 1.5. euery man on his god, fo to them intheirmiferiearcasmanie gods,and fto fpeake with vSA'aule) as many Lords as euer had f l,Cor * * the <lhcathen,onwh?m they call. In r dangers, Ar/c/V<?i in Chip- f ^ug y,^ wracke,asthc heathens did Neptune: Laurence and Flonantis in "«^.£>«,r«p.s. houfe-burnings , as the Eth nicks did Vefla : John and Taule'in i^'wJJJl tempefts : Leonard in bonds & imprifonment ; for difeafes, I a- „ lenttnem the falling ficknefle, as they did Hercules : RvFtuu and „ Sebafttan in the Plague: Ottilia for fore cycs;Apo/lcKia for the ,, tooth-ach : <J\Liro.iret in child-birth , as the pagans did Iuno: „ and /V/row^forreuers.Fortcporall things, generally AmmjA „ the painims did Iur.o : S, Lupus for their cornc , as the other did „ Ccres.Vrbarfe Medardfor their vines,as they did Bacchtu :Gal~ „ In* for their geefe : Anthor.ie for their fwine : Wcndelwe for their „ (hcepe : Eulogiiu for their horfes : Pclaguu for their oxen. In li- „ berall fciences , in generall Cjreoory and Catharine, as they tsf- ,, polio and Olfmerua ; in fpeciall, Anfufline for diuinitie , Juo for „ law : fafm.m and Dammnu in phyficke,as the other Efculapius, „ j
In mechanical! trades , Cnfptne in the /hoes trade , Gudman'm „ the butchers,. Scuerwe in the vveauers, and Iofeph inthecarpen- ,, ters trade. In hunting Enfl \cbim% and in riding Saint Georoe on „ horfcbacke.Ycafi'.h cucrie nation,region,prouincc,nay townc „ and village, hauc their tutelar, or rathei titular gods, on whom n they call for hclpc in dilxrciTc , as in Germanic S. ftto iim Wd „ S.Gcor^e : in Icalie , Peter and S.Paule : In Spainc S. Limes: in „ France Afichse/and Putty fua : in Heluctia lMmtmSM Hungary „ todomck : in Poland StdttiJUus : in Mufcou/e Nicholas: in Bo- „
isftbert : in Colcn the three wifemen of the Eaft , called iy the three Kingsof Colen: in Aufpur^c //*/^rr«^?:inMillaine „
,'rofe: and at Iraiutort Bartholomew : Cr quomodo pojfmt „ Vnoloco libri l:tii;ts commcmors.ri om>. um
ymgrnndtbm voinminibm vix cempi rtbendert for/wwtf/.'as lpca-
Lecfa
lyi Brotherly Reconcilement.
keth Auftine in that catalogue of the gods among the heathen, how can I in one Chapter of this booke rccken the beadrole & recite all the names of their gods and goddefles , which a large volume could not containe , feemgfogulis rebut froprtadtfper- tiunt officia numinum , as he fpeaketh of them ; they haue tutelar gods in euery toy & trifle, that I may iuftly exprobrate to them as feremied'id to the idolatrous Ifraelites , Where are thy gods that thou hafl made thee f Let them arife if they can he/pe thee in f Ur. x i . 1 5 . time of thy trouble. For f according to the number of thy C ities are thy gods o Iuda. lerem. 2.28. Seeing (I fay ) they haue made this fhipwracke of this one faith on the fands of their mcrites , and haue not built but runne againft the rocke, and ftumbled at the ftoneof offence : feeing wicked men, like thofe falfe Prophets Deut, t 3.1 3. haue gone out from among vs, as the Rauen from the Arke neuer to returne, and drawne away the inhabitants of their Citie, faying > Let vs goe and feme other gods which t i.ioh.2.1* we haue not knownc : feeing they^ent out from vs, that were not of vs (for if they had bene of vs they would haue con- u i.loh.*. tinued with vs) cither for ambitious preheminence , like uDio- y *C,SnM't6 tre?hes, by that fcrpentine perfwafion , x Herefhallye be as gods: ^ Mae.4.5?. . or with y Demos for gaining this prefent world with that * dia- « i.Sam.22.7. fc>0i jca}j promile, Allthefe things will Igtue thee : or as faid a Saul to his feruants, Heare nowyefonnes of Gemini ^yvillthefon ofJJhai, will Chritf the roote of leffe ,giue euery one of you f elds andvinc- yards, nvillhe make you all fapaines ouer thoufands, and Caftaines ouer hundreds , that ye allhaue confpired againft me t Seeing they haue forfakenvs in the foundation , iultly we them in the buil- h Gcn.7.1.7. ding of this one faith,as b Noah forfooke the old world/ Abra^ 4 Gen. 19.17. ham the Canaanites , d Lot the Sodomites , e Ifrael the Egyp- * Exod.ia. 37. tianSj and Chnft himfelfe the Pharifes : and though they would build with vs , how can we build with them , when they on the fand and we on the rocke, when they Babel and we Icrufalem? How can we go with a right foote to their worke , v\ hen they giue vs not the right hands of fello wfhip , bur fmiftras foctetatis, the lefc hands of their Iefuiticall focietie? Wherefore no recon- cilement to them who are the enemies of one faith,as Ifrael was forbidde to make peace with Moab and Amnion* l)eut.2i.6,
And
Brotherly Reconcilement. 233
And though they eric like Oeboramjs it peace IehutU it peace' aJGnS **•« Protcftant? wcmayanfwerlikehim3 What peace, whiles the whorcdomes ofihy mother Ie&tbeiand her witchcrafts arc yet in great number? For as the Prophets/*/;* asked Iebo/apbat, 1t.chto.19.1f, Wouldefl thou he/pet be niched, and louetbcm that bate the Lord? Should Chriftian* be friends with them who are encm.es to the croflc of Chrift ? No,no, faitn Godto his Prophet , If thou rerurne to them, then will I bring thee backe againe, and thou (halt (rand before me : and if thou take away the precious from the Vile.thou fhalt be according to my word . Let them returne Vtt.'otbee, but returne not thou mtotbem, ler.i 5,19. and I will make thee vnto this people a (hong brazen wal: and they fhall fight againft thee, but they (hall notpreuaile againft thee, for I am with thee to fauc thee and deliuer thee,faith the Lord.
Hawbcit if eucr God fhall grant the repentiu c,that they may know the truth,and come out ofthc fnare ofthe diuell wherein they arc taken: ifeuer they fhall come into the vnitie of this faitn,wc will glorifie God for thcm,v% hen they preacluhisone faith which before they deftroyed.yca we wil giuc thanks vnto God with thefc words of T>4UtdtCiith h CalutnejEicecjuam lo- b CammntM num & cjHtun lucundunt babitarefiatres in vnum . We w ill ftng ' ',"* and make a merrie noifc tothcGod of laakob, when he (hall turnc them from the power of Satan to God, as 'he perfwaded » Gcb.> 17. Inpheth to dwell in the tents of Slum Mcanc while (faith that »3 writer) we muft embrace all of them which fubmit thcmfclues » to this one faith and righteoufnes of God: and let vs wifh with »> ftretched out armes to embrace all that diflcnt from vs,if to re- » turnc in vmtatemfidett\mo this \ nitic of faith they rcfufc not. » If any kicke againft the prickes, VAlerefmamiuy let vs bid them n adieu, bccaufcnofratcrnitiemuft wehauc but with thcchil- n of God and brethren in ineftit b. Which feeing we hold fa ft as tOatfekh the anker ofour hopc,ftedfaft and Rue in all ftormes,v* c ftiould ot Go4* not like /'**// mariners loiar in our judgements, as to lcauc the (hip of the Church in her ftraight couilc of hcauen, and flv each orhecockboteofhispriuatc opinion. For lceing that one fait \un ijcd is grouded on thisonc faith ofCod^w hie h 15 the word oftrutLfutcly as that docltinisnooihti but tlii>o"«; Mifftm <-; \ PpheCa.17.
G g nor
234 Brotherly Rtsmcikment*
/i.Cor.14.35. nor nam any author but the1 God of peace, nor any ministers m Rom.10.1 j but t^c m mejfenaers of peace: fo requireth it no dutie more then WRom ia.18. chc „ flHfa 0f peace .nor commendeth any vnitie fo much as the • Epher.4.3. o^w^^^^norComandeth any profeflion fo often as herfol- f Luke 10.*. iowers to bc p children 0f peace, nor any charge fo ftraite as her Apoftles and fenc ones to be Embafadorsofpe^ce.Ncuenhdcs though we all proceed by one rule of this matter,yctmind we not fo all one thing in the manner , but that confenting in the do- ctrine which is according to godlines, we diflent in fome que- ftions and (trife of words,whereof commeth enuie and euil fur- mifes,i'.777».c\<f. Of which teaching otherwise, I dare not, as q Ub i.ojf. c. $♦ ^Tidily laid of (omtiNobt4 noflra academiamagnf.m licentiam dat> our Vniuerfitie this way giuesvsmuth libertie, vt quodcunque maxime probabile occurrat id iure noflro lice at defender e , that wc may broach whatfpeuer ftrange docVine we thinke probable, r Ltb.viMerai. Yet dare \ w\t\ir Gregorie auouch of fome new-fangled que- ftioniits, Pr&dicamenta deStrin<t qu& cjtiarunt ad cjucftionem, ha- bere non valent adrefetlionem, that they giue heed to brawlings about the law, which breed queftions rather then godly edify- ing which is by faith, 1 .Tim.i .4. as whether the late writers are . % not to be preferred to the aunctent fathers*, and whether humamtte tnfermoYts be not vnlawful. The Apoftle bids fuch/>#/ away thefe tjHefiions 3becaufe they avefooli/h and vnlearned^.Timoth.i,!^. Feolt/hjn preferring the children before their fathers, as our greenehaire doth it felfe before gray heads, and imberbkthe- oloaia thinks it felf able to teach graue Doctors how to preach. Unlearned, in calling the lawfulneiTc of learning into queftion; and if) Timothy and Titm commaundeth all Bifhops which are the heads ofthe tribes and ouerfeersofthefeers j not onely to put them away when they are broached by them5but to flay fco- lifh queftions, or as the word may import, to quench them in one before they fet many or any in the Church on fire,2.7/'w.2 . 16. 7Y/.30. For as fire (faith f IHutarch) begins notfirft in the pr«if.g' eH ' facred and publickc places , butbreedesfirftin a priuate houfe by fome (nurfe of a candle among ftraw,and after fets on fire the church of the towne: fo thefe fnurfes of candles that fall among our papers in the (tudy, if they be not liaid will fire theChurch
of
Brotherly Reconcilement. 23 5
of God. How much the more were it to be wimed, that as our rcuerend fathers haue happily caufed an vniformitic ofdifci- phne in the Church; lb they wold not only execute that peace- making Canon,thatnone preach againlt the doitrinc or* ano- ther , but prefenbe alfo gencrant tenants of our Church to be followed by Churchmen in the lefTcr matters ofdochine, that theic foolifhquefhons and vnlcarned might be frayed. And if the Icwcsbctied to their Cabala, the Turkcs to their Alca- ron, Logicians to the axioms of their /4ri/rW*,Phiiitions to the aphorifmes of their Hippocrates and GMen, Geometricians to the compatfes of i:«f/^,Rhctoncians to the precepts of7*& Lawyers to the maxims oftheir Iuftmtan, yea Grammatians to the rules oftheir Lilly, why not babes in Chrifts khoolc to her rules.who is a Lilly of the valhes,and as a Lilly among thornes, Co this Chrifts loue among the daughter: KUnt. 2.2.
We reade ofa crafcie King in c 'Pixttrcb , who knowing his iUM* 7M enemies the Egyptians would outmatch him in ihength if they °" " 4' matched in minds and accorded in their counfel.eniointd each country the worshipping of diners beads w hich w ere enemies by nature, and would prey each on other; and while cuery one defended his beaft anainft the rauin of another , and tooke his wrongs impatiently.it camctopafie at laft (faith mine author) vt ob itmmaltu immicUuu tpft ejHoejHc Rentes re no obferuata tiifeft* fibiimiicem boflefL reddcret #r,that by the enmity oftheir bcaiis the people themiclues vnawarcs became fuch enemies that he fubdued them. Thus and more then fofubtile is thePrinceof darkncs,who perceiuing vs to be mfwfertbiUs nvi ' JcpAraliles, impregnable while knit in one mind and iudgcmentjjc loweth ftrangc qucltions among vs, as cares among v^ heatc, which no leflewe adore then they did their leucrall gods (for alas though in gcncrall like the "Samaritanc.s wc worfnip o::cGod,&: hold • , ; m al one rruth of faith yetfome haue like the their houfholJ gods, ♦•• and priu ueopinionsjwhich a theic con-
opinion* while we t others, & contend about
fl rife ot words, of opinu num im/? u :n.u re rb ob/- nuc
m*r>ofdnsdoi\ngox\ qu< ; h it from S.Pdu/)t ommetb etmjJirtfe^rMimgs^mdtmifm^ G g 2 -gs
x \&s 17 J I.
1 Vomer in
a Orau deft-
cmulMoHdC. \
ilohn 3.25.
Two motiues vnto peace in preaching.
l.fatrngof biWdfe.
* Math. 13.3. WPfaUi.
236 Brotherly Reconcilement.
mtfngf through vaine dsfpfttations of men } 1 JTimA^. After which nouelties as mens cares do naturally icch,2. Ttm. 4.3. when xAthenian-like they giue themfclues to nothing To much as to hcarc fome new things r fo are thereby Y wauering children ca- ried about with cuery wind of vaine do&rine , h tw kvCh % rSr Af^Trovyby hazard -cart- and chance-throw of men thatfpeake at aduantage,or as T fome expound it,that can coggc a die with craft for aduamage,whereby they lie in wait to deceiue the fim- ple. And therfore as fpiritual fathers muft forbeare to cary them vp and downe with diucrs and {trangedodtmes,H^r. 13.9^0 muft tbcy,if they wil bearc and beget children of peacc>be them feluesthe mclTengers and fathers of peace, leaft their life caft their dodtrine in the teeth with that reproch, Rom. 2.21. Thou which reached another peace, teachdt thou not thy felfe ? and thou that prcacheft a man (hold not iar in the houfe,doeft thou warre in the temple of God ? For as a Arazianzene faid wittily of Zachartes filence,the ftrings ofwhofe tongue his fon John Bap- ttfts birth vnloofcd, non decebat vtpAter voeufileret cum vox pro- gredcreturjt was not meet the father who had begotten abvoicc and a crier,(hould himfelfe remaine filent : fo neither is it fit the fpirituall father.who begeteth peace in his people,mould con- tinue himfelfe an vnpcaceable paftor . From which, whether ftrife ofwordsxn his do£triuc,or r Ailing andeHttie in lifc,(thc two daughters of teaching otherw$fe%\.Tim.6. 3.) how can I better dilTwade my fellow- feruant,then iniinuate with Saint/Vi«/,thac while in the one he takes no heed to himfelf,and attends not to his doctrine in the other,hc fhall neither faue bimfclf nor thofe that hearehim,i.7i>w.4.i6.For though he fwell with the abun- dance of fuppofed reuclations intheprorunditieofhisknow- lcdge,yer that fciencc puffes him but vp,faith the Apotf Ie,vc.4 and like a bladder with a pricke of his confcicnce /hall he irre- uocably fhrinke, being deftitute oftruc wifedome, and corrupt inms mind. And if thus he fit i x\cMofes chaire to his people,and in that dfe*te ofretckednefic to fellow- paftors , he may happely faue his flockc by preaching to others, but fhall be a caft-away himfelfe in not confenting with his fellowes, i.CV. 9. And in- deed if his doftrine crie peace, peace^to his people^ when there
is
Brotherly Reconcilement. 237
i* no peace in him with other Preachers , as he is but like the Cooke drcfilngmeatc for others , and € tafts nothtmfctfe of the < Hcb 6 .;. wood word of Godx fomal he belike AW?/carpentcrs,that made the Arke to fauc others , and perifhed themlclucs in the flcud. For ifthus like JMer carte , he point out the way of peace too- thers which himfclfe doth not walke, he (ball be that vnvvife wittie man which hath inftrudted nuny,and yet is vnprofitable to himfclfe, EccUf.^y.i 8.ycafo vnprofitablc, as although like the water of Baptifme, faith * (jreoory , hewafhaway by Gods f //««/. 17. grace the finnes of other men, a nd fend them to heaueiv/>/£ m- menmcloacas defcendet , yet fhall him fcjfc like it goc downc into the fincke of Cwmc 3nd pit of perdition , that all men may truly eric of him as they did of§ Chrift vnrruly, He fatted others, s wit|,.a74f. but himfelfe he cannot faue,2nd himfelf at his end moil wretched- ly complainc }hThev made me the keeper of others vtnej, but Ikfpt k Cawci.fi not mine owne vine.
Which the rather he fliould attend, feeing as by ft rife, enuie, 'h!Sc km and hatred , which come of ftrange qucftions and teaching o- thcrwife, he mail not faue himfclfe : fohisfheepercfulingto drink of his troubled water,he (hall hardly fauc thofc that hcarc him. Wherein, fith hqtterevt t/ideam, fpeake in the pulpit that I may fee it in thy pradifc , is (till thy peoples voice to their Pa- ftor, as they faid to the chiefe fhepheard of our foulcs, ' quid fa- 1 I0M.3?. cutfttid operant yvt videamtu & credamm /i^i? What doeft thou workc, that we may fee and bcleeuc thee ? furely thy flockc like k Iaakobs (heepe in drinking ofthy water .will conceiucofthc 4Gcd>jM* immortall feede like the rods ( I mcanc examples and woikes) that arc before their eyes. And therefore as Chrul thcarch- (hepheardJtir(l n rought and then taught,"1 firft wasmighticin ; A5 f f deed, and then powcrrull in word , and wrought that in thirtic " yeircs, which after he taught but in three ; as Dffl in the fhewed the blefTednedc of poucrtic , and then taught in thclc , n 'Blefled * Li k t.\<x are the poor r:h*rlt wept in the cratch , ami then taught, ° 'HU [fed • Vc,fc »»■ i are they thttwrcp:\\\[\ himfelfe hungrcd and then taughr,P/?/r/^ >Vcrfcl* fed are the hwtgne : fiift would be periecutcd into Egypt » and then taught e the perfected for my fake , to make his
doctrine more cffc<5tuail:fo thefc fub- ftiephcard* cV pro-paftors
Gfl 3 too,
23 S Brotherly Reconcilement.
too, if they will perfwade Iffacl to go the way of peace into the
f Dcum.ij. promifedland,muft like the ^fpiers that fearched that countrie, {hew them firlt the good fruite thereof in cheir hands , before they preach and bring them word , It is a good land which the
r Et-flMHtr. Lord doeth giuc you, go vp and pollefle ic . For as* Cyprian
wd. faid truly in the perfon of our people : If when I aske a fellow-
traueller the right way to our country, he point me out one,and go himfelfe another , I will not regard his words that he fpea- keth , but follow his paths that he walketh. Which yet neither he, nor I fpeakc ifrom him , to ftay anie from going the way of peace, which at the pointing ofc^<fra/^they fhould runne, though it go not before them:but to tell the leaders of the peo- ple,whofe works fhould be miracles to conduct, as their words
/Phil, j .17. are oracles to inftruct., that vnletie with f?Wf they can fay ,Be ye followers of me , and rvalkefb as ye haue vsfor an example , they will not follow peace nor enfue it. And indeed etfimnltisprofunt dicendo cjudt non } f admit, plur thus tamen prodeflent faciendo qu<t di- cunt , although they winne many by faying as they do not , yet
1 ub+d* do5lr. fhould they gaine more by doing as they fay , faith c S.Aufltne. ^jiorailart. And therefore as the houfe Cocke , faith u (Jngory , the better 4.c*/>.*. to waken others by his crow of day , to make them rife to their
labour, firlf wakcth himfelfe thoroughly by clapping of his wings : fo he who is the watchman of ifrael , the better to wa- kensfchers with that day-crow of Taule^K^m.x^. Hora nunc eft nosefomno experaifci , It is now the houre we fhould arife from fleepe, muftfirft waken himfelfe thoroughly with thefetwo wings of taking heed to himfelfe, and to dotlrtne , before he crie
2 Ephd. j.14. 7 Awake thou that fleepelt , ftand vp from the dead , and Chrift
fhall giue thee light. We vczdcoflohn Baptift,that not onely he had avoicc , buz be was avoice , /oh. 1.2 c. a voice in his head, a voice in his hand , a voice in his word, a voice in his worke , a voice in his eye5a voice in his care,3 voice in his feet,and a voice inhisapparell,a voice in his meate, 3nd a voice in his fading;
- jCor.Hio. tnat^ may truly fay of him as laid 7 Paule in anothcrmeaning, There werefo many kinds of voices ( as it came tc pAjfe ) in t his little tvord^mdnone cf them was dumbe : and he might fay of himfelfe
a vcrfe 18. with a £, Tattle of as good tongues , / thanke God I /peak*
moc
Brotherly Reconcilement, 230
mot languages then j c all. And this clouen tongue of John Baptift, this vox,voci4 & x/j/<f,oflife and lcarning,drc vv the wicked Pha- rifes to his baptifme. And as the Poets fable o$Ampkior.s voice, that it druc fauage men to ciuilitie,as it had bene trees cV ftones to the building of Thebes ; fo this yoicc drue dead trees to be trees ofrightcoufneiTc, and of (tones raifed children lotsfbra- hamyMath.^. Many haue a voice indeed, like Herod the voice of God rather then of men,but like John they arc not a voice.Or as Plutarch fpake ofthe Nightingale, Voxes% prtterea nihil > ma- nie a fwect finger in Iiracl haue a voice and nothing ciic, w hi ch cricth, peace , peace to their fheepe , when there is no peace in th.mto the fhephcards : and their fernions of peace to their babes confuted by an vnpeaccablc life to (tronger men , nouri- fheth them not with fiicerc milke, fuh like milke vndcr too much fire, in turnes in the icething.
Wherefore as Publicans and harlots came to Iohn in the way of obedicncCjbecaulc he came to them in the way ofrighteoHjnejfe, Math.z\.% 2. and euen the Pricfts and elders reioiced for aiea- fon in his light , b becauie he was both 2/linino in dotfrine,and * ld».j. 35. 2 burnm* hmpc in life : yea many walked inhislight, becaufc this ftarrc went before them to Chrift , and (landing ouer him, pointed him out both by life and doctrine, Behold the Lambe: fo will thy fheepe flockc to thy food , when thou leadctt them by life togrecnepafrures,&: come to thy l;ght v%hen thy deeds arc notrcproucd. Othcrwilc it thou hold out the word of ttuth and peace to others , when thou art vnpeaccablc thy fclfc , thou art but as a f Airier, which carietha torch in his owne hand, to (hew others his dcformitie , whereby he is derided: and thou letter! thy light (Line before men, that they may fee thine cuill work cs, where by thou artdclpifcd. Thou breaker! dowr.c with one hand what thou bu.itcft with the other, like the mother that i her child, but with her filling afleepe killed him.i./w? ;.i <;. Wherefore (to conclude this point ' it pallors will haue their people to bring anr , their cares and
hands ro build vpihciclu brought
icir care-rings and bracelet! to the buil- ding of the Tabernacle: they muli like ih . thauc/'-
240 Brotherly Reconcilement.
c ciup.*.t, rim and Thummim written in their brea(ts,as thofc beafts incJ5"- zechie/had an hand for eucry wing , and a work for cuery word i Exod.al.H. as ne na(j a d Pomegranate for cuery bell. And then i/Ia vox li- bentitts audit warn corda penetrat , quam dtcentisvita cemmendaty e T>*ji .part.-.. as e Gregorie fpeakcth,that preaching belt fpeedeth,which hath c<Pi- M commend atorie letters from the pradtife; & valtdior eft operu Scr.$9.mCat. ^H^m^H(tVgXimoxe effcd"tuall to pcrfwade( faith f Bernard) is the word of a worke , then the worke of anie word , to them whofc cares arc in their eyes, and their eyes in their hands , that like Thomas they bcleeue not thy words , vnlelTc they fee the s<(len„ u print ofs thofe nailes in thy hands and thy fcetc, which were fa- ttened by the maiftcrs of the alTemblie. And feeing the conten- tious paftor that bcates his fellow feruant , carricth a fword in one hand to cut downc what he built with his trowell in the o- h uh.sAubi. thcr,let him take hced,faith h Zi&uftoWjleaftas his good prea- t»jittx*f.x. ching rcproucth his euiil life , fo his cuill life reprouc his good preaching, that it become a cart-away. That when men refufc i ioh.5.3*, his doctrine , he may anfwer with the 'flicphcard of his foulc, The works that 1 60 , they bcare witnefle ofme that the Father hath fent me , and if ye beleeuc not me , at lcatt beleeuc me for the veric workes fake, which are the fruits of the fpirit. And let thefe fpirituall fathers be brethren ofpeace , ifthcy will begee fonnes ofpeace with one faith, that as by hauing fait in them- felues, they may faue their fouls, fo by attcding to this one faith they may hauc peace one with another, and faue thofe that heare them. Which vnitie of faith we fhould the rather kecpe in the bond ofpeace, (1th we hauc all *.Linke,0ne One baptifme, the folemne facramentand oath of our warfare, Baptiimc. whcrein wc haue fworne before God,mcn and Angels,to fight vnderour Captaine againit his enemies together as one man. k MriflMb.%. For feeingknature hath taught euen natural men ^i<v <rvrf ati- Etbx.cMp.il. rriKiVi a louc and vnitie among fellow- foldicrs,whofe afredtios and fifts thefame caufe combineth in the n*eld:much more may grace teach Chriftians, who arc fellow- folders for the foulc, to fight together, like Ifrael, at one man, Iud% ? o. 1 1 .Let your comer- {ationbe a* becometh the GoffellofChrifi , faith Panic to his Phi- lippians, that ye continue in^tiejpmt3andin one mind^ ffmct^vnft
fighting
Brotherly Reconcilement. 24 1
fighting together through the faith of the Gofpell, Philip, t . 27. xCHrtiiu ftorieth of certaine barbarous pcople,that though they l !**.> were euer banding in armes one againlt another,yet when e^fl lexander the Great came vpon them, quos a/us be/late inter fefo- titosttunc fericnli focietas wnxcrat \ the qualitie of danger where- in they were ioyned , ioyned alio their hearts and hands togc- theras one imn.mP/urarch reportcth no Icfle of the roe offrete, « UbMfm. who though they were often at ciuill warrc and fedition among ***** themfelucs,yctwhcnforreine power did aflaultthem,/)*?r<rw^r focietatemcoierunt, they conioyned their mutuall aide,& tooke truce with thcmfclues , which they termed nfyncrettfmnm , the n Wafit pd ioyning of the Cretans together as one man . And feeing wc u''' taU'^ l u wrcftle not like them againlt flefli and bloud, but principalities and powers, the gouernours ofthe world , and princes of dark- ncfTe,£p/7.6\ 1 2 .for this caufe fliould wc take vnto vs the whole armour of God, that wc may be able to refill them in theeuill day, and hauing filmed all things fond faft. This fhou'd be our fjnchrifttamfmiu , the Chriftian-continuanccin one mindeand one Ipirit, fighting together for the faith of the Gofpcll againft the enemies ofthe erode.
Which, as it if glorious to fee, how wc all accord againft the common adecrfaric in matter of faith and religion: fo is it as dolcfull to behold, how they who content in the fub(tance,dif- fent in tho circumftancc, 6: they who agree in the corner ltone, difagree in a corner cap. It cannot be denied what long larrc hath bene betweenc two Captaincs of our hoalt , as that long warrc twixt the houfe of ° SauI and the houfe otDatsui; I meane • ^ ^^- >. } thofemountaincs .which as the Plalmiftfpcakes, fliouldhauc brought peace tothcvallicscV people below them, with thote two h:ls in the ftoricjnuc fought lb fiercely each againlt other, that they fluked the cottages,and wcakened(I fcare) the hou- (cs that were built vpon thcm.and would hauc continued if the houfe of .y.t///had not waxen weaker, and DahUi houfe grow n ftrongcr from the Lord. It cannot be denied how fome humo- hke diftcm peri ng humours ) would haue altered the Hate myfticall bodic, wherein friruU ftfnkruwl ca/nlu^Nmcn^ tiAficcij) an<l moiliurc or deaw ofthe ipirit hath itnucn againft Hh drought,
242 Brotherly Reconcilement.
drought, as cold charitie againft hcatc in a good caufe. It befell P ipijl. % ad P S. Cyprian^s he complaineth of flue fcifmaticall presbyters, fieb.de s.presby- ancj I wifh fome in our Church mi^ht not fing the lame fong,
ttrtt fcifmzticu. ~ . /7 t- s r r 1 D
J^uorundam prejbyterorum maugnitoi &perpaia , dum comura- tionisfua mernores , & antiqua ika contra Epifcopatum meumytmo contra fuffragium veflrum & Dei indicium venena retincntes, in- Jlaurant veterem contra nos impugnationemfuamy&facrilegad ma~ chinas infidysfohtis denuo renouant. A nobis no etetlt vitro fe eijei- unt>gr de Ecclefafponte fe pellunt \ Nunc apparuit Feltciffimifatlio vnde veniffet, qmbm radictbus & qmbas viribnsflarev, hi f omenta dim quibufdam confejforibia & hort amenta tribuebant3ne concor- darent cum Spifcepofm* nee Ecclefiafticam difctplinam cum fide & quiet e in xt a precept a Dominica contincrent, ne confejfiontsfua. glo- riam incorrupt a & immacu/ata conuerfatione feruarent. Which whether it be the puffe of ambitio in fome, who like Diotrephes would haue preheminence , qui quoniam nonpoffunt primum t§- cumm Eccelefia obtinerejdcircoillamfctndunt , velabeadeficiunt, 0 Maurawut. as 1 Beza himfelfe truly fpeaketh , or the prick e of their priuace iffi.for.ii. 15. fpirit, who would haue all things made according to thepatterne r De vnit. EccL fffewed to them in the mount : fure I am with r Cyprian , the d i ucll hath inuented fcifmes, whereby he might fubuertfaith,corrupc veritie, and rent vnitie, vt quos detinere nen potuit via veteris ca- citate, deciperet noui itineris err ore. That them , whom he could not kcepe in Popene , he might deceiue with Puritanifme. Wherin as they pleade that the Church gouemment might be fin- cercly mimfired according to Gids word : (6 build they on a falfe ground , both fafhioning the ripe yeares of the Church to her infancie , and feeing the Apotrlcs who perfited the rules of do- ctrine , fcant drew the lines of difcipline foreuery Church. All difcipline of the Church according to Gods word? I wonder their reading hath not read, or their faith beleeueth not Calum fC*hm.m i. that great reformer ofGcneua, f who telleth them all fo exprek C»r 1 1 . i. ly5 Scimm vnicuique Ecclefi*. liber um effe, politiaformam in/fit ue-
refibi apiam & vtilem : quia rDomimu nihil cert ipraJcripJerit.'W c know ( faith Calvin ) that it is free for euery Church to make a forme ofdifcipline or policie fit and profitable for it felfe , bc- caufe the Lord hath prefcribed no certainjie in this behalfe.Let
them
Brotherly Reconcilement. 243
them heare* MtrtinBucer another of that m'md,Ecc/efa Chri- j£J t. <UrK. JlifuA eft permittendA li&ertxs , quo vnAqudque eum prdfintat moau ey rationemftcrarum letlionum , interpret Ationum Script mrartitu, ^AtechifmiyadminifrAtionis Sacramentorum , precum C- Pfalmo- ram : item pub lice pec cant turn reprehenfoms ,Qrc \quAm poffit quttt- bet Ecclefi confidere fuic populu maxtme conduflurAm^c. And exhortetn eucne reformer or deformer rather, vt quAntumpoJfs, in his rebiu ebferues corforrmtatem , that as much as thou canft, in thefc things thou conforme. Let them heare u Gu*lthcr% who " ,/•#►. it.». '** fo often wiflied reformation, Jguoadfidei d-falutts d&chwjtr.:- duioncs ApofolorumnullA* aonofcimus , quAm qut fjmbolo conti- nentur , quoad externum vera Ecc/efaformam non inficiamur illos pajfim mult a tradtdiffe, de ordtue catuum Ecclefafttcorum, de Sa- cramentorum admimfratione, & tot a Ecclef*. aeconomia.In quibm cum nan poffit er.lem vbiqne aenttum forma obferuari , fie ill a mfti- tuerunt sprout vrbts ant gent is altcutus conditionem require re vide- bant. Et eonftat omnibus ft cutis Ecc left* in his libertate fuAvfas fut(fe : & provide miquos nimirum ejfe , qui hodte velfub trAduionu Apo folic Arum nomine, vel quocur.que alio pratextu omnes ad ean- dem f$rmam Aftrinitrc conAntur. Or* this minde is x MufcuLu, x Jj ctm-f* )' Dahahs, z Kimedoncius , and euen a fiez* himlelfc , molt ftn&jDipmJl difciplinariansthatmi°htbc. Wherefore they oricuoufly ofend, faith ° Zanchius , who for thefe indifferent ceremonies , trouble the jentt. cap 4. churches ofC/od by the ir fc ifm e; htccine ef pietAs quttm iaci. :f£s'
h zc cine eft chAritAs quam debemus Scclefis crfatribus r Is this the ii. pietie faith he, and puritie whereof we brag? Is this the charitic * i^,1. */*,. we owe to our mother the Church and our brethren? Shall \vc ml thus Pharifc-like tithe Annifc and Cummin , and leaue the greater matters of the Law? Shall we thus tfriuc and fbugtjte in the wombc of RebeccAh? Is this the oath we tooke in our
it together asone man againlt Satan ? Shall we thus ftand amazed at fquares and rounds. at white and a : black? Surely then the by-ilanders will fay, A Puritane is a Proteltant frayed out oi his w its, that fwallowcth a Camel in lite,and (trai- • ncthout aGnatindilcipIinc. I wifh they would rather heare S. * .1 >(lwes iudgement,fpeaking of thcieeccleiialticall rites and « E .- ' . ceremonies: Totum hit gtnm return UherAs habct obferuAttonrs^ aft >. «i/««.
H h 2 MM
244 Brotherly Reconcilement.
nee dtfciplina vlla eft in his melior grauiprudeti^ Chrift iam, quam vt eo modo agat^quo agere viderit Ecclefiam, ad quamctinque forte dtHenerit.£lupdenim neque contrafdem^neque contra bonos mores iniungitnr,indtffer enter eft habendum, &pro eorum inter quos vi- b Lib deTorcn. uitur>focietateferuandumeft.Cu7n Romamvemo f faith he j ieiuno mtta. ad omnevi Sabbat hoicum h/cftimtnon teiuno. SicetiatH ad quam forte Eccle-
prorreffum at- „ r r • ■ rC r F /
mut promoiuw, ft^m veneris ,et us moremjerua,ji cuiquam non vx e^eJcancuilot nee siormem adttu qtiemqua tibu Ifourgnat-ftrainers weighed this welLthey wold
C-exitHVtadve J ,-' . r r tr i_ 1 • 1 1 • i
ju;um,& cake- not ror wearing or a iurpliic bury their talent in a napkin ; they *rT*dme*rJs' vvou^ not ^anc* on a corner cappe.as on the corner ftone; they c*d )umJ, ad would not trouble Chrifts fpoufe for a ring in mariage, and re- cubiU*Mf<dt. f| fe to ,)refcnt her as a chaft virgin to Chrift: they wold not for nosconuerfttio the crofle in Baptilme leauethe rountaineot liuing water, and S5JJIJ3J! become fiich enemies to the crofle of Chrift Iefus. tertmu. Htrmm The vfe whereof, if it be Antichriftian and Popifri fas they toftZfopinafn pretend ) then was the good Empcrour Conftantine a Papift, fiUgtmtxpftu- then were the auncients all Papiftes , who \Ccd it fo often. nuiuminntnm, I find indeed three vies of it among them. Firft, they figned trtditioubipr*. their foreheads with the figne of the crofle at their going out, confuttudoton- coming in,apparelIing,fhooing3w'a(hing,eating,lying clowne, jjrm*mx,&fi- fittingjighting of candles, as hTertullian ftieweth thofe Primi- i&io!!em tra- tiue Chriltians did by tradition and cuftome, which afterward *ud?mfid"fU* c°tners vfe(* (as tney thought) to driue away the diuel. And thus trocmaturiaut thedPapifts(who neuer found an error fpucd out by any anciet
Jj55SSfri which they licked not VP) fopvftwouty do abufe it. Secondly, p'-rfpsxe'rU, as the Iewes for better remembrance fprinckled the pafcall dcilllm euft *d Lambes blood on their doorc poftcs3£.W. 1 2. fo thofe aurici- Hebodor.&E- ent Chrift ians in like manner, for better memoriall of Chrises fJ?v*g,i"a?;.b' death and paflion, figned their forehead with the fignc of the L*8xn.Ub+.tU crofle,as cLaclantius and Saint ^/*y?*^obferue.Thirdly,wheras ^r/foft^l' the heathen taunted Chrifiians with their crucified Chrift , as tUrncnji aduerf. thc Apoftle i .^V.i.in bis dayes infinuateth of fome JVe preach ryfd'clxcch^ Chrift crucifiedyVirto the Iewes euen a (tumbling block, & vnto ^Ttui tde r^e Grecians foolifhncfle : the ancient Chrift ians ftoutly refol- Syrtb.AdCaitcb. uingwith Saint Paul,Cjal. 6: But God forbid that -wejheuldrcioyce C'g ' r *n any thing l>ut *n r^e erojfe of our Lord Ie (its Chrift , where by the iib. 1 , dialog. rincenlMb**}. CAj>.2p. & i&i.&c. c £#.4. dt Mtra fcf'unt. t*f.i6. i CaP' 3o- & Cam% r*^'*-
wor/i
Brotherly Reconcilement. 245
world is crucified vnte* vs, andrve vnto the -worlds in the place ofal (hame make the figne of the Croflc,in figne that they were not aftiamed of their crucified Chrifr. And this tsfuftwe in his 10. fcrmon onthefeaftofthehcly £ro(fe, preaching on riiat cited text of the Apoftle, Cal.6. But Cod forbid that Ijhouldretoyce m Any thing but in the crojfe of Chrift^&c. dot\\ obferue. His words, becaufe I fpeake onely to the learned, I will cite in Latine, ATo>i eft magnum in Chrifti faptentta gloriari: magnum eft in cruceglon- uri.Vnde tibiinfultatimpnu.qloriaturindepiusivnde exult At fnper" bu-i , tnde glortAtur Chriftianw : noli erubefcere de crnce Chrt- ftr.ideo in front e} tanquam in ftde pudorts ', ftgnum acceptfti.T^ecole frontem tuam;ne lin^uam expauefcaj alienam. And fer.S.de verb. csfposl. he faith,As low Zacheus climed vp into the fig-tree to fee Chri(t; fo muftwc vp to the cro(Te to find our crucified Sauiour/ZV truce Chrifii nobis tnfult Ant fapientes huiui mundtyC^ dicunt, Quale cor h a bet is qui Chriftum colitu Cruciftxumf finale cor habemM?fa\t\\ he, non vtttue veftrum.Saptentia hunts mundi, stm'MCaftw. ftultitiaeft apud rDenmirs-c. Apprehendat Zachtus fj/comorum, c *?+*>*&!** afcendat humihs crucem.Parum eft afcendAt ,ne de cruce Chrifti e- cUXm^m rube fc At : in front e liLim fivat , vbi Cedes pudores eft: ibi ommno, <r»«A»««i/5
•/ / I r I L J ! r cr,du.
tbt m quo membro erubefctturjbipvatur vnde non erubejcitur.puta jmx TUx fa*
quia tu irrules fycomornm.& tpfa me fecit videre IefumSed tu ir- d*hku* ">* eh ■j r : 11 1 rk •/* ■ n - •l'rroLWium, fed
rules fjcomonim rjut homo esjtu/tum ant em Detjapicntiut eft qua trwmjiw. [rHx
homwioru. This third vie is religious, howfocuer the other be 'jff ™xiUumn- lodged iupeilhtious, and this is the end, rcafon and caufe why «**'',' it is vied in Baptilme by our Church , as the Common prayer "9l**- book tcachethjwhere the Minilter at Baptilme giucth this rca- fon of vfing that I ignCtWr do figne htm with thejigne of the crojfir, in token that hcre.tfterhefbaH not be aoamed to confejfe thef. of Chf 1 ft cruc tfird, and mAnfu , . .er his bAt, ner . In this
rcfpccfc was it vied in Baptilme in Sainc Aufttnes dayes , Sign a crucu confecrAturvn.ia bapttfwatis^mu he, lib.6.tn lulitin.CAp.X, and his iudgement ffig9thlt without it Baptifmc cannot rightly „^ M?. be idmitliftred: l^ui left laith \\t)quodomnes nouerunt fignum '»t*»*»4 jt4a^ Cbrifttyuifcrux Chrifti ' ^uod fignumjuft '.idhibe At ur fine front /- '**' J>'
dent mm % me 1. 1 ijha qua regenerantur3ftue oleoquo ci '■/ , mAte vng*nt$tr,fiH «# alunmr. r.ihttcorum ritcperfici*
HI13 tur.
5 4 6 Brotherly Reconcilement.
tur. Qfidmodo ergo per id cjaod malifaciunt /nihil bonifignificatHr, hLa!t**Jib.+. cjnando per crucem £hrifii quam fecerttnt mail in celebratione/a- \%MifMb.\ox.%. cramtntortim eitu bomun nobis omnefigmturtYea. that father fir. k EpipLbdrep. i ^ .infeftojancl* cruets faith further , Sionum vetcrls Teflamenti io.c«JM?; ' circumcifeo in Utenti came ifignum noui Teflamenti crux in libera 1 ztyephM.*. front e: tbi occult at i* eft, hie reuelatio, lllud eflfub velamine, hoc in CjdelvttaConJl*. facie. Nos enim reueUta facie gloriam Domini Jpeculantes, mean- f(jctpb lib. 7. dem imaginem transformamur de gloria in gloriam jancjuam aD$- *\ JtyepbMb. mwijpirttu.Nouum teflamentum m veteri velabatur: Vetus tefta- eadtm,c.ip.iu menttiin in noHO reuelatur. Ideojignum ab occult 0 tranfeat in ma- de ciutui. Dei. mfeflum, & incipit ejje in font e ejuod latebatfub vefie. And fu r ely ca?J* . iith Papifts rcceiuc Antichrifts marke in their foiehcads, Apoc.
n Procrtp. apud r i>i
Suagrium.Ub.^ 13.16.vvhy fhould not Protdtants contranwite receiuc Chrilts «'* ~~7w,, rnark and fiiine in their foreheads? Thofc that were faucd in the
o jerom. in vita o t
hiUr. cities deftruaioj^f ^.9. were iigned in their foreheads with T.
pr*$Z. in ^hicn laft lettcr of the Hcbrue alphabet,™ this day vfed by the <i Pr»de»t Qatb. Samaritans3hath the formed figure ofChriftscroiTe which we i^njelnxap. make in our forheads,as/m??«<r auoucheth,& the eleclalfo who *7« are faued from the power of hel, Apoc. 7. are and muft befialedin
Itsa"™'** "' their forehead^ as the Angell auerreth . I fpeake not now of the * uibetmtinma. p0pifh abufe,but ofthe right vfe ofit inbaptifme.Iknowfome mftl^tHmt. ancient did attribute too much therunto,whilehfome thought it %n Tert»n. Abe- ^roue away diuels; i others that it raifed the dead: kfome others tttr^conittmeiia. that it expelled diabolical incantationsrthat it*gaue and caufed firrenewmt eat vi$;orjcs: tnat it m helped and healed diuers difeafes: that
tranfuerf* in p _ , . * ,
mtdtumcrucit it n quenched fires: tnat it ° appealed the raging or the tea : that 'tJw ^ 'lt p spelled poifon out ofthe cup : and that it i expels all faults. frtfoneresAd [<,. And the Papifts who beleeue & vfe it to this end,fuperftitioufly tZfte/™^ a^l,^e ir*Sut tn,s is no rcafon,Prote(Tats may not lawfully vfe it, *urcoi,quos>u- becaufe Papifts vnlawfully abufeit.Thisistogiue aduantageto Z'^t^ the aduer{3ry,whorcalIeth Cz\u\m^ Claudius Taurine fsh\%k- ettam paupcri- Varies for this.& may be likened to *Iews,who canot abide to fec"milq£me fce two peeces of woodlaid erode one oucr the othenfor who btcptciofead ifany fhould lay downe a thoufand crownes at the fectc of the ^x^wUwTXt crucifixe, promifing togiueit them forftouping and bending Dearben tib.de lQ take jt yp^ach of chem(though moft poorc and needy)wolc) *r»ri^. q.% ratncr want Co great a maircof mony, then thus bend & incline
them.
■
Brotherly Reconcilement, 247
themfclues toward the crucifixe.Lct me ratherexhort a! men of wtfedome to preferrc the Churches peace before their priuate creditc. And though Tome think it confeic nee to make a fcifme in the Church, and feuer thcmielues 1 kc thofe flue Presbyters, wherof £j/?r;.tw fo complained, yet as he addeth to fome other, Sednemo vosfiltos ecc/efia de ecclefiA 1 ■ -".ipnire
volnerunt. Extra ecc Ufiam foil remaneant qm deec \ rnt .
Soli cum Epifcopis non fint qui contra Epift opes rt i t r.m-
ratioyiis fit*, poenas fbl^fubeant qui per cDci wdiciA fentetia comm a- tionis & ma/tonitatst (iid fitbtre meruerunt : ri ouis am em in he.. jimi & fatelhtum eius partes conce/ferit ,07* fe haret tea. fact loni con- tnnxenty(ciatfepoJ}ea adecciefiam redire^ cum Epijccpis Q^plebe Chrtfti commumcare non pojfe, (aith Cyprian.
For alas,whencc are the fc wars and contentions among you? arc they not hence,faith CS James }cucn ofyour lufts that fight in c iamcs^.x.:. vour mcmhcv^Te /ujl and haue not.yc enuy,and haue indignatio becaufeye CAtinot obtain: ye fight and tvarre becaufe ye get nothing. They would, and will not; they dilTemblc ambition vnder the cloake ofdiflike, becaufe the mailer of the fe3it bids them not, Tr lend fit vp higher^ of fome hcre,in his daies fpeakcth Ioannes * Sanfburien/is. And we haue many a l§hn, who it he could be diib^dtaufm SariJburientfs,\\'o\d preach the faith which before he deftroied, curiK and retract like 'Paul , When I was a little one I fpakclike a child, I vnderliood as a child , I thought as a child : but when I became a man, I put away childifti things, 1. Cor. 13.1 1.
And as thefc murine inthecampe againli thecliicipline of our warfare : fo other ^reaaru mi/ites in doitrinc 3 fhcath their pens like (words in the captaincs of our hoaft. For ase AntipAter ^miJUitmd. the Stoick w hen he neither could nor would difputc w ith Car- neades that wife and learned Piiiloiophcr,who oppugned the Stoickcs, wrote yet bitter bookes againti him, whence he was well called Ca/.tmoboj<,2$ pen pratlcr: lo haue we fome Stoical tsfnttpAtcrs, tonnes fighting againft the fathers of our Church, whom ielfc-loue (as the * Panlitc counfeilc > erode 1 Tm>tntimnx.
rdjhath made contradict their fathers ine- wU' ucry point of lcaft moment.
And though they cannot preach againft ihcmby mouth,
be-
248 Brotherly Ruoncilemtnt.
becaufc the firings of their tongues are tyed vp :yet dicere que nequeuntfcribereinfsitamor , feeming loue to the truth makes them loue what they cannot vttcr, and may be tearmed calamo- boontes, pen-preachers. I wifti thefc who haue the voice of Iaa. jf^but indeed the hands of Efau} that as their tongue iuftly cleaues to the roofe of their mouth, fo they could not haue pen and paper to fight againft their fathers, but their right hand al- fo might forget her cunning. For ccrtainely, as they of Athens faid truly of their diuifions: zAuximm 'Philippum nofiris diflen- tiombus^o haue we lengthened the Pope and Philips fa&ion by thefc our difientions, and many fas faid our wife Salomon andliuingLibrarieJaredrawnetobe Papifts by fuch factious behauiour : f HmtT.kKi. & totto/ lyXytt TivQos (L^au^a yttioM Ik&vh*
lUtd, Good Lord, it brings great forrow to all Greekes, (faid 8 Ne-
fioroixhc ttrifc betwixt Agamemnon and Achilles:) it caufeth much griefe to Gods Church, when fonnes fight againft their fathers, greene heads againft gray haires,and men ofyeiterday crofleantiquitiewhen vcritiedoth concurre.
H KZvyMcrv.i UfU^o^iTlfieiiioio 71 5rew/«f. AAAo/75 Tf a if pzyd. Ktv myji^Ql Atj) dupa, Ei <r$mv TrtcT« ttclvtbl TvQot&7o (JifVAfxivot if. Truly king Tryame and his fonnes, the prince of darkneffe and his children will laugh at it: and other Troians, our Romifli e- nem ies that trouble vs, will reioyce at it.
Contention (I graunt)may oft fall among Chrifts Saints and
fellow- fbuldiers of one faith, as betweene Paul and *Barnabas%
Acl, 1 5 . betwixt PauI and Peter, <jaL 2 . Cyprian and Cornelius,
Origen and African, Chryfoflome and Theophilus of Alexandria,
Epiphanius 2nd John oflcmfalcm, Rujfinus and Ierome , Jerome
and Auftine, Aufline and Simplicianus, Pro/per and Hilarie, Gre-
gorie and Eutjcbius of Constantinople: but efpecially Auftwe
and S. Jerome^ who fought as hotly with their pennes, as cuer
did Co/hr and Pompey with their fwords, as one fpeaketh : but
k iermEpift. fee their challenge and combate each with other: h Faxtt Deus
TraU(m^l % vt ver*tas *?fa n°flr* difput ationis elucefcat: G od grant(faid th ey)
zvra.2. ' ' that the truth by our difputation may appeare : for if I be ouer-
comc
Brotherly Reconcilement. 249
«ome(faith Teromc)\ (lull oucrcome in my brother Aufliue^nd conquennine error wherein I was entangled: for I fceke not mine owne prayfc,but theglorieofChnft Icfus.But aJa$,when we write, like ^£fchmes and D ]emofther.es ,\ve write hitter things one againlt another: E t r.esdsfcordcsfumusfmevlUreconctitAtto- neyvtnuncjuaminvnHmconueMM*r,Hs , zs l A'azJAnzene fpeaketh ; 0r*.i.* offuchlike.Weare fomrTe in our opinions, that when we arc fx£t' perfwaded of tl>c truth, we cannot be perfwaded to confelTc ic For which iarres , whether in matter of fome do<5trinc,or manner ofourdifcipline,if any Iefuite o f /%*///>/ fa £tion,ask^/- k*t«,7jeEcc{. Urmine doth vpbraid vs with rents and feifmes among our felucs: Imaybandicicbackeagaine, and anfvverhim as l De-l£l* td ',?**: WAratusdldPhi/tp of Macedon, who asking him tauntingly: How doye Grecians agree at Athens and Peloponneius,when himfclfc was fallen out with his wife and owne fonnc: Indeed thou doeft well (quoth he) Philip to enquire of our concord, tjuifamiliAm tuam tA»ta pAtrU (edition* & dtffer.tione ItborAre^ who halt fo great difcord & dillcntionathomein thine houic, I may anl wer them with™1 JVAzJAnzene asking in a like imputa- TO ortt. 1.4 V on: Vbifunt qui vulnertbiu funt plem,ncbi4 verb cicAtricis expro- 7*" ■ brAnt? qui pedum offenjiones traducunt, quum ipjipleno ruant cafu? qui cceno funt obuoluti^ propter macula* nofirxs exultant (qui trA- bent inocHlukdbentt&fejlticAs nobis obijciunt'f Where arc thcic fcllowcs, who arc full of wounds, and vpbraid vs with fcarres? which traduce vs forflipping,when thcmfclues fall down head- long? which are coucrcd with mire, and triumph at our ipots? which fee a mote in our eyes, and haue a bcamc in their owne? And though BelUrmine boaft oftheir vnitic, that They Are Ire* threnin one re/igton, he put in a // too much , as that n Printer, ■ u*[cj«xcm. who put out a dt to fuch, mnde it darmdes for CArdinAles, Car- £*»*£* ,4^. nals for Cardinals. For lull they hauc Monkes, Nunr.es, Frc- mum mites, Anchorites, Friars, blacke, white, gray, Augullincs, ])l- ncdi&ines, Francifcani, Dominicans, Carthufians, Capouchi- ° *" rm T- ans, Carmelites, eucn an hundred Orders, as" one counteth • * their catalogue, which haue as many dillcntions in their* Pa- pifmc,ascuerbadthcr hcatlicns in their Paganifme: It r-.m ■ »it« )unt lodttitiAtot font fchones.a^ KrAfmtu well obicrucd, and D .
J J J » ' r 1 Tut u «*xr.
I I fo
2 jo Brotherly Reconcilement.
fomany orders fo many fa&ions, fomany men fo many minds.
We may thinke the Lord hath come downc to thefe builders
of Babel and confounded their language, feeing he hath thus
r iud 7.11. fet euery mans (word (I mcane tongue and pen,) of thefe r Ma-
dianites vpon his brother in thehoaft. And I may anfwer the
f Hvraukb. i. Iefuite with the f Poet: O maior tandem f areas infane miner* : hy-
Su }' pocrite, firft carl out the bcame, the beamc in thine owne. eye,
and then (halt thou fee dcarely tocaftout the mote that is in
ours.
Wherfore feeing we all (to end this) like lines meet and con- fent in the center of religion , though not all in the circumfe- rence of opinion: this harmonie of minds in the matter of do- ctrine, fliould breed fuch a confort in the manner of difciplinc, that hencefoorth we fhould be all of one mind and one ludgc- t Zufeb. lib i.de ment. Rather, feeing as good z finjlantine that great Emperor, vit.£t*ft.ca 67. exhorted zAriiu and Alexander 10 put away a foolifh queition that fired the Church: fo our gracious Soucraigne like a bleffed peacc-maker,hath decided the difference of ceremonies indif- ferent: who as he hath ioyncd the wood of Iuda and the wood oflofepb in one tree by his happie fucceflion,that they fhall no more be two peoples, nor diuided hencefoorth into two king- u Etck. 37.10. clomes,as the u Prophet fpeaketh: fohath he bene in thefe con- trouerftes our peace, and made of two one,by breaking downe this partitio wahwhofe pacifying wifedom in that Conference, feemes to me like that counfell offinftantine. There is no caufe offered you to (hiue about the greater! commandementinthe Scripture, nor any new error of religion brought in : but ye all 9 hold one & the fame Creed of faith, fo that ye may eafily agree in one iudgcment.Confidcr then whether it be meet, that for ^ a light and vaine (trife of words brethren (hould contend , and 3 vnitieby our iarres, who ftriue for fuch trifles^fliold pitifully be rent. Po-pular'tafetnt tfla^rfuertli infeitia magU cjuam facer detum efrprtudenttimhomwumfafientidi congruentia . Thefe ftrawesra- ■' ther Laickesthen Oerick.s, children then Church-men, idiots x tufeb. ibid. tnen Preachers,(riould Mumble at. Sith then we haue one faith, '***• and one iudgement ofour religion, and laltly one decree of the
law and difciplinc, this that hath bred fo great contention, fee- ing
Brotherly Reconcilement. 1 5 1
ing it concerncth no great matter of our religion , there is no caufe it (hould breed any difagrecmentm your minds, Sirs,^e are brethren, why do ye wrong one to another? Ioyne then hearts and hands againit the common aduerfarie of the truth. They Wolfe ami the Serpent, becaufe theyhauc a common r jjj *jM* enemie the Eagle, take truce with their mutuall enmitie,and combine their force: As3 'Herod and 'Pilate of foes became ^Luk.J3.i». friends when they ioynedagainft Chrilt.Though thefe be c#w- Jpiratienes non amicuix as a Tally fpcaketh: and feeing we haue 4 uh' J °^k- not the Eagle, but the prince of the ayre for our aduerfarie ,£phef. 2.?.mcthmkesitfhouldvnite vs againft the common foe of our faith.Seeing thereforcyc are fwornc fcllow-fbuldiers in one lldptijme, continue knit together in one mind and one iudge- ment,fighting together through the Gofuell; the rather,(ith af- ter we haue fought this good fight, there is laid vp for vs a crowneofviclorie, which is
One hope of our vocation, that is, the riches of one glorious y.andlaftlink, inheritance,^^ 1. 18. whereofwehopetobecoheircs. We 0n<boPe- are all here in this world, like the ionnes of Ifraell in Egypt, compared with enemies on euery f\dc , and 3re trauelling homeward to our heauenly Father in the promifed land , let vs like fellow-citizens of that -toa/t^u*, and countrimen of one kingdome,flickc faft together in aiiraungc land. Our Itfeph hath charged vs his brethren, hfallnotout by thew*y,h\\ not out b GcMfra* in thought, word, ordced,by the way, about your victuals and prouifion, about your fackes and your money, about your Ins and your lodgings, about baiting in this earthly pilgrimage. And ifycchaunceherc to fill out, agree with your aduerfarie quickly whileyc arc inthc way, Mat. c. ac. for feeing by many tribulations we mult enter into this kingdome and hope of our calling, as the children of Ifraell went thorough fire and water inroawcalthie place: let common daungcr of this red feav- liitc our hearts tor a common hope of the hauen , that like fel- low-fwimrvers wc fupp'irt one another through loue, and hold them vp that they linkc not. Wre c readeofthe Harts, tint [mim^m'ix. when they parte the fcatoan Ul.inJ for pa(hire,thc (trongeft fwiinmc rbremoft to bcarc vp on their handles the heads ofthe 1 i I weaker,
2$2 Brotherly Reconcilement.
weaker, and wken they are wearie,the hindmoft fuftaine them.
Which louing nature of the Harts perchance Salomon meant,
i l£ 8; .* 84^. faith d Auftine, Pro*. 5.19. where he callech the Hind amieijft-
&'ver.J!p?ft. m*77*-* ttl°^ friendly, or as the Hebrew, ceruam amicitU , the
* u-pfai. 129. Hind or Hart ofamitie. Such Harts, faith that e Father, (often
* applying this ftorie)fhouldChri(tians be one to another , that while they pafTe thefe waters of affliction to their fortunate I- land,and Cape bone Speranne, their Cape of good hope: They which areftrong ought to beare the infirmities of the we *^£,and not to pleafe themfelues alone, Rom. 1 5.1. They muft beare one a- nothers burdenofmiferiCjand fo fulfill thelaw,GW.6".2.though euery one muft beare his owne burthen of tranfgrelTion^r/^e. And then indeed as the Harts by mutuall fupportance in com- mon daunger fafely attainethe hauen,and make notftiipwrack in the fea, Qui* quafinanu eft illis charttas, becaufe charitie , as hefpeaketh,istheirfhip,theirhope,theirdread-nought,which conuoyeth them ouer. So we communicating our helpe in communltie of peril), (hall in this fhippe of charitie which fup- porteth all, arriue fafe at heauen the hauen of this hope . For as
/a&. 17. ^ Church of God is femblable to f Patties fhippe , wherein we muft faile to thefe Faire hauens, fo muft there be in this fea- g ubXEtlna fare, which S Anftotle teqmtcih in euery fhippe, p/Ai* svfitKf *a* ll" <ri*w, the amitie offcllow-failers: which common daunger han-
ging ouer them, as it did in Jonahs fellowes,Chriftsdifciples, and Patties mariners, (ho uld effect. And as their mippe, conti- nued they friendly in it, would fauc them all; but the boat were it kept in to it would loofe all, *sftt. 27. 51. eucn fo while we continue with one accord in the temple, the Church of God, tyed to the anker of this Hope,will faue vs all, and like the arke landvs on the mount of Armenia: but ifany forfaking the fhip and the fellowmip we haue among our felues, as the manner of fome is,(hall flie into the cocke-boate of his priuate humor and fpirit of fingularicie, it endaungereth him to make {hippe- wracke offaith and a good conference. Wherefore as wifely did they in their courfe, who cut ofrthe boate and let it fall away, left the mariners leauing the fhippe, {hould caufe a wracke of thcrdi* fo was it their wifedome of the fpirit, who haue cut off
the
Brotherly Reconcilement. 253
the fplrit of fingularitie , leaft many flying from the Church, fhould make flnpwracke of faith and 3 good confcicp.ee.
Wherefore feeing the tenure of this Hope,and inheritance we hold m cApite in our head Chrift Iefus; furely as at his fare wel he lefc vs here in peace, Peace I lcaue with youjohn 14. fo vnlefie at his returne he find vs in peace , this Hope his peace he will not giuc vnto vs. Peace I Ieaue with you,and if you kecpe it till I come,my peace I £>iue vnto you , Nee dam capaces eft is (faith hBernardin his ^cxion)tntertmrehnc]uo vobis vum ^cntdT tunc h Ser.^.ic^U. dabo pdtrtapacts.Yc arc not yet capable of the end of this hope, in the meanc time I lcaue you the way of peace, and after your iourney wil giue you this Hope the country ofpeace.In the way to this hopeTull inheritance,in the world ycfhal haue affliction, but the in me ye fhal haue peace.Reioyce in the Lord(fairh'^<fr- i lhi. **r^)thathereye receiuethe gifts ofhis left handrbutnow 1 fay againc rcioycc,yca alway reiovce in the Lord,that then ye fhall haue this hope and rewards ofhis right handtfor in his left hand is but riches,honor,and peace external!; but in his right hand is eternal peace and length of d ayes, Prou. 3.16. Thefe be the two amies of the bridegrcome (faithkhe) wherin his hopeful lpoufe k Ser.^. bad. refting,faidofherhusband,Hisleft handisvndermy head,arul mmJ)mk his right hand doth embrace mc,Gw#2.6.His left hand of peace cxtcrnall was vnder her head, before his right hand of this Hope and eternall peace did embrace her . L*ua ejutdemleuAt^dextrA fufci^it (faith Bernard ) Ltu\ rnedetur^ wftificat ; dextra ample- El it ur & be.it t fie at, in txM4 cms merit a , in dextrA veroprttmia con- tinent tir: indextra delicti, mUuafnnt medictn* .This is the re- ward of the right hand, which he beitoweth on them that kiflc his left hand of peace : this is the hopefull inheritance and fub- ftancc, which that father in the Gofpell v\ill dcuidc to his fonncs that arc not at diuifion . This is the ccuntrcy of
Stood hope}which the Prince of peace in hcauen wil giuc to his poufe of peace in earth. In this mtrugc dmnerindecd on cattb, which is but a fcafi of de.<j 'on/at vm , here oft wants wine ofcom- fbrt& peace, and here is great florc,eucn fixe water pots of afTli. C~tion:but in that manage luppcr of the I.amb,w hich is the fcaft ofc0/>#/wfwi,whcn he dial take her to biurfclfchc Biulegroomc
Li 3 wil
2 54 Brotherly Reconcilement.
will turne that water into mneyIohn 1 63Tenop>ferrow (faith he)
but yourforrowjballbe turned into toy.
O thai 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,! fay reioyce on earth, in this hope of reioy- cing in the Lord alwayes in heauen / When he fhall fill vs all with loue of all without iealoufie ofany , peace without dillen* tion,andioy without enuic and emulation. Where he (hall fill Animam rattonalem fapientia, concupifcMem tuftitsa, irafcibilem tranquilitate , as Bernard fpeakes , all our vnderflandings with wifedome, all our wils with righteoufnes,and all our affections with reft and tranquilitie. Where within vs al,the glorification of our felues; without vs,the alTociation of his Saints ; vnder vs, triumph ouer our enemies; aboue vs,the vifion of our God and Father, ouer vs, his right hand of comfort; and round about vs, delectation ofioy and bleflednefle, proceeding from the (tron- geft loue of a father, and the ftrength of a God fhall fill vs, and yet not fatiate vs with ioy. For there (hzWhcfattetat infatiMU,
Mtr.tfMTem. faith l Aufline^ they (hall hunger andthirft when they are filled with righteoufnclTe. Lord (hew vs thy father,and itii fficeth;for in his prefence is the fulneffe of ioy.Or,Father (hew vs thy right hand and it fufficeth,for at thy right hand there is pleafure for e- uermore. This is the inheritance of Hope which fhould linkc coheircs in loue: this is the peace of God, and good wil to men
m Apoc.1.17. of peace on earth : this is the nemofcit in heauen, the ^bidden Manna ,that none knowes but he that tafteth it: this is the white (tone,wherein is a name written which no man knowth,fauing
wj.Ccr.*. he thatreceiueth it . Thefe be the "things which eye hath not feene,nor earc hath not heard, nor euer mans heart could con- ceiue, which the God of peace hath prepared for his fonnes of peace. This is the light that none can approch vnto, and peace that patTcth al vnderttanding,^;* viditoculm lucemwaccejfibi- iemi non atidiat auris nee tntelltgat cor pacem incomfrehenfibilem^ faithZfcmW.But why do I bring you fomc clufterstofhcwyou of the fruite of this good land? Why do I labor with this lure of peace to call ye on in the way of peace? Why do I fpeakc of the
o \m vr*L 1 8. pr*ife of peace (faith ° zAufiim) which pafleth all your vnder-
ftanding,
Brotherly Reconcilement. 255:
ftanding.andis not poflible forme tovttcr? Let ys deferrcthe praifc ofpeace,till we come to th:s Hope and country of peace: Ibt eAmpLinim iMidabimits^ vbi e*m plerrnu habebimu* . Si mi lit terce*tHmh«<{tidt& centum or* cUrcntur , if I had the tongue of men and Angels to declare and fpeake of them, they are more then I am able to exprefle. But truly glorious things arc fpoken of thee thou citie or God.Whcre is a citie,and the gates of it pearle,and the ftreetes of it gold, and the vvalles of it precious (tones, and the temple in it the Almightie God,and the light of it the father of lights,and the Sun of it the Sun ofrightcoulhes, & the veiTels toic Kings of the earth, Apoc. 21. where isanuer, thefpringofit the throne of God, and the water of it water of life,and the banke sof it let with trees of life, Apoc. 22. where is the great (upper of the Lambc,and the cheare ofit fulnes ofioy: where is mirth,and thcexcrcifeofit finging: whole fubiedt is God.thcquire,Angels:thedittic,praife:andthe fong,Allcluia. And beloucd fonne ofpcace,when thy foulc like the P Queenc p l Kin„ ofSaba (hall traucll to this new Icrufalem to lee ihisSa/omow wifedome and prince of peace (for behold a greater then S.1/0- mon is here) and his houfc,whole builder & maker is God, and the mcate of his heauenly tabic, and the fitting of his feruants, and the order of his minilrers.me will be altonied with admira- tion ofhii kingdome, and fay vnto the King, It was a true word that I heard in mine owne laud of thy glory & of thy wiiedom, howbcit I bclecued not this report till I came and had leenc it with mine eyes I ihauc heard of thee by the hearing of the eare, f 1,^:5. but now my eye feeth thce,and lo the one half was not told me, for thou ha't more glorie,more wifedome and profperitic, Ic- fus my Prince of peace, then I haue heard bv report: happie arc thy mcn,happie are thefe thy feruants which (land before thee and hcare thy w ifJomc.This beloucd brethren (which dial be the end of al) is our hopc,which bcin:; fuch a country of peace, fliould perfwade coheircs in altran^e countrey here to beat peace. This is new Icrufalcm, theviuon of peace, whither this mt Cod and Father dial bri ng vs,whom he made one bodie.that its members might be knit by one ': irrt, to feme him one Lord, *M*f faith, through one baptifmejwhere the God of peace Dial
kcepc
V)6 Brotherly Reconcilement.
keepc fcffions for eternall peace ; where confcience fhall be the clarkeofpcace,anAngell the crier of peace, Mefll as the Iudgc ofpeace,Saints the Iury for peacc,Innocent the vcrdit of peacej Come ye bleffed of my Father,thc oyc of peace; andrcceiue the kingdome, the fentence of peace. To which country of peace, die Father of peace bring vs through his Son of peace,to whom with the holy Spirit, three in perfon, one in eflence, immortal! and onely wife God,be afcribed all honor,maie(tie, glorie and dominion,nowandforeuer: And let all creatures lay
Amen : Praife and glory, and wifedome, and thankes, and honour, and power, and might be vnto our God for euermore. Amen, csfpoc.y.i 2 .
Tfalme.t 1 2.6". 0 pray for the peace ofIertifalemi let them pro/per that hue thee, 7. Peace be within thywaHeSjandprofferitiemthinthypattaces* t. For my brethren and companions fake Imllwijb thee now profperitie.
An
Ail Apologie.of the vfe of Fathers, and Secular learnhw in Sermons.
jFj N handling & perfwading thisChrifha Yntoii, ! if J hauc borrowed Icwcls of the Egyptians, ' and called fecular learning to ferue and waitc on her miftris Thcologie; thinkc not fgood Chriliian) that I fcede thec with Onions and Pcpinsof Egypt in Head of hcuucnly Manna; or leauc the fountaine of liuing water, to dig ciderncs that can hold no water of life, as fomc humorifts flaunder our maner of preaching. While fomc in Athens, and mother of all learning, with their blacke coalc grime and befmcarc the face of the Mules, and make collation betweene the auncient Fathers and modernc writers, as if the gleanings ofFpbratm were bet- ter then the vi ntage ofzsfbieur , ssfnd wh.it haue thr(e done in compart fon of them? Others in mod famous places of this land, edific Gods people by preaching, or rather fpeaking againft Icarneder preaching of others then thcmfclues can attainc vn- to, fo farre, that if they can find in their text but Tkmfiuib tUe Lord,thcy make the Lord fpeake againft cleanly and learned handling of his word , when thus the Lord hath not faid . But thus faith the Lord of fuch men, The Prophets prophciielics in my namc,I hauenot lent them, neither did I command the, neither ("pake I thus vnto them ; but they prophthe vnto yo.i a falfc vihon,a lying ciiuination, and dcccitrulncflc of their ownc huxt/tuhthe Zor^/fr. 1 4. i^.and yet eric they at the croflc that which crofl'etli 'Paul , and fhall anonc be {"hewed to be againlf the erode of Chrift. *Others.no: with their tongue alone, bi-: with their pens alio haue ioyncd in next rankc to Papiltcs, Toun* wanton 'Diuwes as fomc, fhall I lav old w.ir.t-diun.. tearmc them) w totbVnUurJaiei , tbdtJUfji their Sermon with
Kk
258 Of the vfc of Fathers,
the quotations of Thifo/ophers, Poets, and make tflentation of ha- mane eloquence, and fo preach themfe/ues and not Chrifi Iefus. But * w.B. ser.j. of all other, faire fo him * who condemneth all fecular learning hi?chu?chgof in tne pulpic,in precept affirming,that Arts 3andD oft or s,and Fa- thers and the tongues, tn priuatjludy may be vfcdjbut not publikfy in the pulpit by the teftimome of the Apo file, except againft the Papisls: . and yet in praitife vfeth arts,Philofophers,hiitorics,Poets and tongues fboft in thofe fermons when no controuerfy is in hand. oto*tetm>!*d.ire Thou knoweft ("gentle Reader J who fhould hauc a good me- *fimemerem. mory^eaft he breake dovvne with one hand of pra&iie what he built with the other hand of precept. What edification was this to Gods people, to condemne the preaching of their fcllow- labourersPas if we {cd them with acornes and huskes in (read of bread,or brought our children a ferpent for an egge,and a fcor- pion for a fifh , when we bnng humane learning as a knife, to deuide euery one their portion aright. It had (hewed a good mind to haue fpokenthis onely to fellow. labourers,and not to their people : or hauc fpoken it to fome , and not written it to all : or if trvey mult needs write it, to haue fpoken to vs in the A- ramites language(I meanc Latine)forwe vndetftand it,and not haue talked with vs in the Icwifh,in the Englifh tongue, in the audience of the people that are on the wall , if they meant not hereby to difgrace our manner of preaching with the people. For my part I haue reuifed the auncient Fathers and late wri- ters in this point, and finde not one among them all of this mind-, that humamtie is vnlawfull in fermons, faue onely Zan- ch'iH4 in his oration de conferuando in Ecclcfiaputopuro Detverbo, fct out ^fter his death by his heires, and it may be was adultera- ted by fome gatherers of his notes that foifted in this opinion of their owne.
The (rate of this foolifh quefhon (which they make)is,whc- ther Humamtie. i. any thing betide the wordes of Scripture; whether of Ecclefiafticall writers, as Fathers, Do£tours, and Schoolemen; or prophane writers, as Pbilofophers,Poets,and Hiftorians belmvfi;//, quoad ejfe or quoad gradum, at all, as fome denie, cr onely againft adueriarieSjasiome hold, w fermons acadcmicall or popular.
The
tnd Secular learning in Sermons. 2 jo
The ObieEltom againft itjfch'uh I haw beard or ft encore three- fold: l.from Scriptures, i.reafons: ^mScc/ej7aJltca/ln r iters.
1.0b. Chrifts voice onely fhould be heard in his Church,/^. lo.Tne fhcepe hcare his voice and follow him,for they know his roicejand they wil no: follow* altrangerjbut they flic from him, for they know not the voice of Grangers: Therefore Ethnicke leaining,which is not his voice, but the voice of Grangers mutt not be heard in fermons.
i.Rejp. OurSauiour by Ins voice mcaneth all truth agreeable to rr s will, fljrifli vox eft qv.icqmd verscm eft (iaith* Buccr ) ante- -_. *}H%d relit aUcjuid pnecspit, earn vndtmqjonuerit^ exauatamm at^ IJ - fequamur, Whatfoeuer is truth.whatlbeuer commaundcth any right,isChn(ts voice, from wheneefoeucr he (hall found ir, Iecvs both heare and follow it. And therefore all truth in the heathens being a part of Chriits voicc,and a portion ofhis law (as that writer well proueth), this place rather indudeth then exdudcth humanitie in Sermons.
2 . By the voice of grangers, he mcaneth falfc doctrine of dc- ceiuers, whom he termcth theeues and robbers,vcj;i.§ . and from their voice,whcther they be Eccleiialfical or prophane w riters, muft we not fpeakc, 1 .Ttm. I . 3 . Commzundthem that they teach none other detinue faih his Apoftle. And if any teach othcrwife, and confentcth not to the wholefome words of Chrift , and to the dodtrine which is according to godhncfle, he is puft vp and knovveth nothing/rom fuch feparate thy fclfc. l .Twt.6r„
3. Chrilt alone was (till heard in Pauls preaching, 2. 0.4.J. i.Cor.i - .3. and therforc when he cited truth out of aPoct,7"#r. h the ieafon,both w hy he allcagcd it,and why itfhould be beleeucd as Chrilts voice, vcrf. 1 ^.Hoctejltmomum v:r«meftj\\\s tcttimony is true, though Cal/tmachw w 2s a mod 5c fibulous Poet in the reft, as focne truly obferuc. Where- fore feeing truth in the mouth of Ililaums Ail! is from God, and all true fay ingsofthc heathens from the holy G hell, aj t,. . „
1bd*P.M*rtw w imes, this place rather admits then difmiiTc. fecular learning from fermons. feeing it is from the holy Gholt, v lut found ofhis vo:cc,though notfofpccialla>hi:> word. Kk 2
2 6o Of the vfe of Fathers 9
2. Ob. The Scripture of it felfe is fufficient to faluation, and is able to make the man of God abfolute, and perfect vnto all good vvorkes,2.7/w.g. i 6.therfore fccular learning is need- leiTe, the alleaging whereof iniureth the Scripture as if it were not fufficient. Therefore neither ncedeth it, nor muft it be cited in Sermons.
i.^j^. Although the Scripture afToord Gods Reward fufficient food for his houfhold offaithjZ^.i 5.17. They haue meate enough', yet muft he dcuide this bread aright to euery one their dimenfnm and due portion, l.Tim.i. 15. which without the knife of /ccular learning and helpc of other Writers he can not do arighr,as anone fhall be (lie wed more 3t large. Whcr- fore this rcafon is not found to exclude it from Sermons.
2 S.Tauk wronged not the fufficiencie of the Scripture, when he quoted fecular Writers and Poets which he had read, ^7.1 7. 1 . Cor. 1 j. Tit. 1 . To conuince Atheifts he was fainc to appealevnto the heathens for witneffe. To perfwade Epicures of the refurreftion , he vrgeth naturall reafbn, of feed in the ground, from Aftronomieofftarres in the skie.i. Cor. 1 5. and thought this the beft way of preaching. And how can we in popular Sermons not oncly conuince Papifme of error, but A- theifme which now pipeth in the thoughts of too many , of ir- religion, withoutit? What better weapons can we vie in thefe things, then take in our mouth Philip Mornxy of the truncfle of Chrifhan religion? How can a teacher perfwade a natural I man better, that the foule is immortall, then with Zanchiw out of natural reafonjaiddowneby Arifiotle and other Philofcphers? Wherefore feeing neither the citing of Doctors, Fathers, Schoolemen, Comenters, nor prophane Writers, for opening the Scripture, and giuingthefence,norfor confuting of natu- rall men by reafon, maketh the Scripture vnfufficient : this rea- fon is not fufficient to exclude it from Academicall or popular Sermons.
3. Ob. Thou fhalt not plow with an Oxe and an Afle to- gether,norfow thy field with diuers kinds of fecdes,D«;r. 22.0. that is, as Philofophers could teach vs : Non efl de vno genere diftipiinx tranfiiwdnmm a/usdiVfc nauft not confound Philofo-
phic
Andpcular learning in Sermons. 1 5i
phie withTheologie, cr Anftotle with ChriU.For which hrom taxed E nftochium, faying ,\V hat communion hath l'ght with darkncfTe.',w'hat concord Chriti with Belial ?wh3t agreement the temple of God with idols? Quid Horatio <?• 'Pfdterio? Vir- ft/io & Euanaettftu? Ciceroni & Apoflolu ? wherefore come out from among and feparate your (blues. Or as 7>>W//*« fpea- p^/v^.wW. keth: gmdtsftbcttu & Ierofotytnis? Quid Academit & Ecc/e- KTtl"' fit? Quid Htreucu & Chriftums'Ncftratnfiitutiade porticu Sa- Umor.is eft: itdermt, cjut Stoicum, & PUtomcum, & Dialetltcum Qyriftunu prxtttlerunt. The beieeuer hath no part with the mfi- delljDiuinitic mult not be vncqually yoked with humanitic, nor an Oxc with an AlTe: therefore away with humanitic out of Sermons.
i . Kefp. That law in the old, the Apoftle expounds well in the newTe(tament,2.£<?r.6. No fcllowiliip (hould righteouf- neilchauc with vnrightcoufnefTe , nor any communion light with darkneffe. And fo fecular learning which is darkneflc.and dekended not from the father or lights, but afcended rather from the bottomlcife pit Jl.ould not be brought to the Scrip- ture, but to be repioued of the light. Yet when it is truCj he that commaunded the light to fhine out of darkneiTc , maketh (asthePfalmiftfpcakcs, thisdarkneiYeto be light.
Wherefore if the Aile will know his matters crib/for I muft anfA'crthisbrucifhreafon in itownekind)this bead (as one wel notes) may like Balaams arte, be taught to fpeake to good pur- pofc: and as an Allc caried a falfe Prophet then, \v m:.y it now carrie Omit, 3s once one did I :<y and (peaking with mans , or rather Gcds voice, forbid the foohfhncsof a Prophet: whence
ence fecular lcaxni ople did him. wit:
/edre/tvtom, not for it fcl!e,but for Gods truth thnt it caryeth. And when Cafari uthbtt a/fit bain r , any farthing of
their coync bcareth Gods image and fupcrfcription oftruth.w c ; bring iivnto God to whomeic belonged*, and calt ic'though butafarthing)into thetrcafnneofthe Lord. And therefore :
may bring Chriftianato his Church , as the Aflc caried
Chriit to the temple, I fjvtoa!! PuaJicis 3b fpuke he to his
difupLc?:Go ye to Bcthphagc, go to Poets, Hiiiorians, and
K k 3 Phi-
26i Of the vfe of Fat hers,
Philofophers, and there (hall yc find an AfTc tycd and her colt,
loofe them and bring them hither, for the Lordhathneedc of
them.
4. Ob% UMofis though learned in all the wifedome of the E- gy ptians, yet preached he nought to the people , but from the mouth of the Lord. The Prophets , though filled with know- ledge, yet propheficd they notofanypriuatemotion,orby the will of man, but fpakeonelyas they weremoued by the holy Ghoft^./VM .ai. Yea euen Ba/aa duxft not for an houfc full of gold go beyond the word of the Lord to fay more or \tffc9N*m. 2 2.i8.Chtifthimfelfe preached nothing but what he receiucd from his father, lob. 1 2. 49. 50. and charged his Apoftles to preach whatfoeuer he commanded them,& nought elfe, Mat. iZlptjtqufrn'* 28.20. therefore his fent-ones and meflengers may preach no- imfsi tr*nt *&. thing but his word.
alrl°paucttUn ' 1 ■ Rcjp. By this reafon no Preacher may fpeake a fentencc fummturerum fa his Sermon, which is not immediatly the Scripture, accor- wnrnpuprxfi- ding to matter, forme, and wrords: and fhallwe fo condemnc I*r?^r at* all the men ofGod, preaching (ince the Apoltles times? Nay, Qmrnenuncap. o<n of thine owne mouth will I iudge thee, 6 eutll feruant and J-J^jJ^flouthfull: For what (hall we thinke then of our talking Prea- fhtutxmore ^ chers, who fpeake moft of their owne braine, and in many fen- "rrume»"r&* *ences fpeake often neither Scripture,nor fcant good reafon to fttctpua capua their people?
'bn}{l™u!£u- 2 By this reafon, they may not allcage (Saltans exposition, gexdaproponere, vnlefle they will make him the thirteenth Apoftle, and hath his "!t*^tk*tz I. Comments by diuine infpiration,as had the Apoftles.Nay,this skDnMtu p™. cxcludeth Fathers, Do<5tors,and Schoolemen out of our Ser- yropimxapA i. mons, when we difpute againft the Papifts. it?>?D'f}''nde 1 ^k° knoweth whether thefe holy men of God \Ccd not fit,vtp*rtes u- fecular learning in their Sermons as well as Saint Paui'f Their brorumT>,ophc^ propnefies that wre haue, are but eenerall notes, andfitmmaca-
ttcorum inter at* t r ' tii~ . j r»
«« (atu cobA- pita or their Sermons, as tnee Learned obterue.AiidyetS./>^- %W<££n. brofe Ltb' 3. defidty cap. 1 . dare auouch, that euen in thefe gene- l*. uinfatun rail notes oftheir Sermons,tbe Prophets haue relation to poe- \TurtJ.eZ& "call (lories. And Saint lerome ^Epift.tJ'Rjm.auouchethitof Hi *nnou»«. both, dying; Qmsnefcut &in CMofe & inVropbetArwn vo-
htmi-
andfccuhr learning in Sermens. * 263
iumimbus, cfM<zd*ma$Hmpta de C] em tltum libra: Who can be ig- norant,thatin miofcsznd the Prophcts,(ome things arc taken out of the bookes of the Gentiles?
For the Apofllej, though in their Epiftlcs to particular Chur- ches, none (fauc Saint 7Wr)cite hiimanitie^ctwho can (new that in their popular Sermons to the Gentiles throughout the whole world , they alleagcd not truth out of Poets, Philofo- phers, and Hiilorians, feeing ChriR promifed them, that his fpirit fhould lcadc them, not onely into truth, but tn otnncm ve- ritatrm, into all truth? foh.\6. 1 } .
4 Though neither did, as in fhewing vs the immediat will of God, and laying downe the grounds of faith, it was notfo conuenienttomixcitwithmens precepts: yet in expounding this will, in enplaning the fence ofwords and phrafc of fpeech, in declaring the nature of birds, beads, and (tones,&c. to which they allude, we cannot cut the word aright, without the vfe ofGrarnmarians in the proprietie & acceptation of words: without helpe of Logicians in difhnguiChing ambiguitic*:with- out ayde of Rhetoricians in following precepts and rules cf fpcech to perfwadc: without hclpe of Hii:onogr3pbers to cal- culate times: of naturall Philofophic , to (can caufes and their effects: Geometric, to rind lues and fituations , and fuchlikc. Wherefore though they oncly (pake immediatiy from the Lord in declaring his will, yet can we not without thefe helps, expound it fully to cucry mans conccipt. Ul'fofts receiucd the law from the Lord at mount Sinai: bringeth he nought clfc to expound it to Ifrael? The Prophets explanc AU'es pentAteuch. bring they nought clfe to declare it to the Iewcs? Chtirl and his Apodlesexplane the Prophets: did not the holv Spirit cauie them to bring Allegories, Tropes, Parables, and Similitudes, v?ith many other things, which arc not in the Prophets ro ex- pound them? And how can we filly ones of our lclucSjopcn all the meanings ofallthefc, fhew the nature of th'rv^s to which they allude, note the riq' it acceptatio of words whic h arc ambi- find out the did ince of places which thev infiniutc, and fuch itkc,without Philofophcrs, Poets, Hidorians, who liaue truly declared them at lariH? The rcalon then follovvcth nor,
The
flit i*<Mtrd
*4f>ptOB.
lt«[eph.hb.%t
264 * Of the vfe of Fathers,
The Prophets and Apoltles in laying downe the will of God and^grounds of faith,fpake nothing but what they receiued im- mediatly from the Lord; iherfore Preachers in further opening of this will,may not bring any truth from writers to expound it, or make it more plaine to the ignorant. Why then are any ex- positions otcommenters alledged > why do we open it by our own difcourfe,tanging one fentence beyond the very words of the word ? but oneiy becauie they and we fpeake that which confenteth with the do&rin of faith? A r,d why is it not as good from Philofophers, Poets and Hiftoiians, as from our owne braine, when it futeth with truth of the word, and is according to the analogic or faith.
5. Other reafons kept the Prophets andApoftles fromal- leadging Secular learning to their people, which reftrainenot vs Chriltians, Firft there were few or no fecular writers before Mofes wrote, as witnefled f Iofephtu with others , then fore he could not cite any. And yet being learned in all ihc wifdome of Egypt,fee bowinhis books,cfpecially Genefis,Philofophie,A- fTronomie,Geographie,Arithmetikc, Hiitoriographie,and the liberal Arts (hew themielues: without the axiomes,maxims and principles wherof,we fee commentators cannot fully expound him. And how then can we dcuide that word aright,and fearch his fcriptures to the bottorne, as we are commatmded lohn 5. without thefe heipes affoorded vs from the LordPSecondly for the Prophets, for Chrilt and his Apoftles , to what end ftiould they haue allcaged any learning of the prophane Gentils to the Iewes,who hated them extreamely?They abhorred their com- panie,and would not meddle with them, lohn 4.9. much more would they detefl their do#rine,accordingto thatlaw,£V#r.7. They thought it pollution to eate of their meatc, *AR$ 1 1.3. much more to taft of their learning. They thought it pollution to admit their perfons into their Temple, AEls 21.28.2p.and Smade them ftand without as lTrangers,Z#^ 18.13. much lefle would they admit their doctrine into their hearts, though they heard it with their earcs. And yet rPau/bciug taught by Gatxa- /W,and skilfull in fecular learning, thought it fit to cite it to the Gcmilesjwho he knew woud recciuc and bclceue ir,which for
the
and S cedar le&rntng in Semwns. 1 65
the contrary rcafon hcwould not do ro the Icwes. Wherefore fith neither this rcafon hindreth vs,for God hath giuen vs thefe helpes toexplanc andcontcfiateto his word: and feeing we lcamethcfe heathen authors from ouryouth, toinforme our vnderftandings , and reforme our wils , and know themro be truth from the Lo:d,whoistheauthorofal truth,wc may more lawfully vfe them for opening of his word when we find them agreeable thereunto.
jJJh. Yea but hremic (chap. 14. 14) counts them faifc Pro- phets,who fpake any thing which they had not from the Lord, but propheficd their owne vifion, vanitic, and dcceitmlnefTc of their ownc heart. And chap.23.2i,Thcy propheficd (faith the Lord) when I fpake not vnto them. But if they had Mood in my counfel, they would haue declared my words vnto my peo- ple , and not haue prophefied the deccipt of their owne heart. They thinke to caufe my people to forget my name by their dreamcs,which they tel euery man to his ncighbour.l he Pro- phet that hath a dreamejet him tell a dreame; and he that hath my wordjet him fpcakemyword faithfully. What is the chafTe to the whcatc,faith the Lord? Ergo they arc falle teachers, who fpeakc from any but the Lord in his rcuealed word.
1 ,T^rfff. This place roucheth them mo(t,who in a priuatc fpi- rit offingulantie , refufingall other mens writings, open and preach his word, prcfumptuoufly relying wholy on their owne iudgcment,and fo make the Scripture propria e xp!icatwMs,con- demned by the A poftlc 2. Pet. 1 .2 o. It touchcth not them,who follow the iudgemcntofGod$Church,& conduct of that fpirit which animateth the whole bodicofChrift,thc true expohii- ons of Fuhcrs,commcnrators,and grathcr truth difperfed a- mong the hcathens/ccing the truth in al thefc is oncly from the Lord.
1. /<t*/w*- reprooueth them who fpake that which was not from the Lord:but all truth in lccular writers being fro the holy GholtjCucn from the Loid,as anonc fhall be fhcwed,this place rather is for it then againftir. He counts themfalfc Prophets, becaufc they fpake their own viflon that was falmood,as he af- ter expounds it vcrf. 26. a 7. and mixed their lies with his truth,
LI as
2 66 Of the vfe of Fathers,
as chaffe with wheate; as the auncient and moderne both cx- pound it. And if any preach fahhood out offecular writers, this place checkeih his teaching : if truth iiitablc to the rule and lquareofGods word,he fpeakethfro tha Lord, who is author of all truth, as in my next anfwer fhall be fhewed. Wherefore as the ApotHe prophefied of thefe latter times, that fome Aiould fo farre giue heedvnto fpirits oferrour, and d'odtrine of diuels, that they wold command to abftaine from fome kind of mcates, i .Tim.^. io may I fay of them that forbid vs the lawfull vfe of prophane writers ; which God hath giuen to be receiued with thankefgiuing of them that belceue and know the truth. For as eucry creature of God, fo cuery truth fro God is good, and no- thing of it ought to be refu fed if it be receiued with thankef- giuing,for it is fancMed by the word of God and prayer. . 6.0b% Yea but Saint Taul cbargeth euery Miniftcr,^ V-n- \oi,i£cLWtiLKiiv*'\'tT'im>iA< that he teach none other doctrine, butkeepeche patterncof whdlefomc words which we haue of Saint Pati/,2.Ttm.T .1 3 . And if any manfpeake in the pulpit, lethimfpeakc as the words of God, 1.^^.4. Therefore neither rmy we fpeake any other thing, nor otherwife,thenis in the word,which is to adulterate,and like huc(ters,to mingle it with humane deuices. 2.O.4.
i.%etp. ByflT??o^/cTrfcrxaAH>,the Apoftle meaner h teaching otherwifc then agrceth with truth and analogic of faith in ihe fcripturcs, as he expounds himfelfe, \.Ttm.6.7,.n T/< i-npft- JW*aeAe7 , )y ph Tfoj ^yyra.i vyialvvft hoyoig, &c. If any man teach othciwile , and conlenteth not to the whole feme words ofour Lord lefus C hri(t,and-to the doctrine which is according to godlineflc: and no fecular learning which confentcth not to Gods word.may wc bring,I oonfefle.
2. Thefe places (if they marke them) make moft for the vfe of fecular learning in fermons:f6r the Apoftle forbidding to teach any other doctrine then cofenteth to Godswordjimplieth^hat we may bring ab extrinfico^h^^otutx is confonant thereunto. He faith nor, If any man preach any other thing then the fcrip. ture;but if he preach any other thing, and confenteth not to the do&rine of godlinefle . If he meant, our doctrine fliould be
nought
*nd Secular learning in Sermons. 1 67
nought but fcripture, why willes he it to content thereunto? He bids vs keepe the/>4//w^of the wholelomc word/hercforc allowes he to vie vvhatfoeucr truth is conionantto that pattern. He faith not, Keepe the wholefome word, and fpeakc nothing elfe; but keepe Cwtutojiv, the patterne, whereto all doctrines mu(t accord. We mult vfc it as a famplarof truth: how H it a famplarandparternc if we bring nought elfe but it (elfe? Nei- ther faith he: If any fpeake,lethim fpeakc the words of God and nought elfe, huificnt loquitur, let him ipeake as the words of God,that \s,fecundum an. tooutmfiiet , according to the mea- lure,proportion and analogic of faith in the word, ^0**. 1 2.
3. Wherefore the Apoftle here alloweth Preachers to bring all truth whatfoeucr agreeth with the word of truth, and con- fentethto the do£trinc of Chrift.
7.0b. Chrift fent me to preach the Gofpell, not with wife- dome of words ^ leaft the croflc of Chrift fhould be made of none crTc&,faith Paul 1.^0^.1.17. And I brethren w hen I came to you,came not with cxcellcncie of words, or of wifedome, nei- ther flood my fpecch and my preaching in the intifing fpcech of mans wifedome, but in theplaineeuidenceofthelpirit and of pov\er,that your faith fhould not be in the wifJomcofmen, butin the power of God, i.Cortn. 2. 1.4. 5. Therefore all mans wifedome offecular learning and plcafant eloquence fhould be abandoned in rhc lips ofthe Preacher. And this place is their ^Achilla that k:ls vs, as they thinke.
I .%fjf. Hie locHi placet craffh tflU tkeolog/j , qui fibi in coeU vidrntur cfc,<]u'jdfrocul al:fint ab omm eloquently.: Tins place in- deed (fa it Y^Erdfmm) pleaieth thefc grofie patcdD!uincs,v\ho bStk thinke themfclncs in hcaucn becaufc they are farrc from all c- '/'•«« ^«**»«* lotjr.cncc. £m fu* ijworami t p.urocin.wtur fenttunt Paulum hie dimnn.xft* Rhctoric.im efoqurnttam^xejvtfita & felefta verba. /ir- monem mundum & terfum dtJal'ftcam docendi rationem, human* JapienrMmfu.11 a ?radu consent em '.-They who patronage their ignorance faith Ptmermwoti thefc words, thinke Paul here condemned Rhetorical cloqveiKc.cxquihre and choifc words, fine and cleanly lpcech , and Irinnnc wifedome of words in it owncmcafurc anddcgicc . Hot loco abutnntur nonnulh c§*it>a
L 1 2 bona*
2 6*8 Of the vfe of Fathers,
bor.xi liter as> vt barbariem & rudttatem defendant tanquam rem Euangelio congruent em: eruditionem verb & ftnditin% politiorU i TnUfAcis x ferTHom* in mimftro minime ferendum ejfe cenfent, faith lAretitis9 ™£"ur™Z„». difcuflingthisqucftiori and anfwcring this place . This place MtiroEuinge'j they abufe (fay thefe three learned mcn)to pratronizc their bar- fem itkex. 'par0us ignorance and rudenefle in preaching.
Shall I anfwer them with the auncient Fathers on this point? No, it were in vaine : they are not afhamed to proclaime in Athens and eare of all learning, Nos non ctiramiu qnid dtcunt PatresjNt care not whatfoeuer the Fathers fay. Wherefore fee- ing in (read of the Fathers they haue children,whom they make Princes in all lands, I will anfwer them with C Uluin yP. Martyr > *s4retitujrlemingiits and Guaither on thefe words. » To begin with the chicfeft and firft.Here two queftions arifc, j' faith Calvin on this place ; one,vvhether Paxlherc condemncth » vvholy the wifedomc of words as aduerfary to Chrift?No,faith m he, k ratione valde dijfentanenm <?/?,It is very dilTonant from rea- >> fon, that Saint Paul fhouldcondcmne thofe arts, which iseui- >' dent,are the excellent giftsof God,wherby as with inltruments » men are helped to good vfes. The arts, as" they are not fuperlti- » tious,but containe folide learning: fo no doubt they came from » the holy G ho(t,and the profue that commeth by them muft be '> afcribed to none but the Lord. This therefore that TWhere » fpeaketh,mu(t not betaken mcontumeltamartiti^o difgrace the » arts,as ifthcy were repugnant topietie. This Caluin on thefirft queftion,that the Apoftle fpeaketh nought in this place againlt the arts and fecular learningor wifdome of words in the pulpir. A fecond queftion hepropofeth, whether PWmeaneth 99 there is fo perpetuall contrarictie and iarre betweene the do- 3' clrine of the Gofpcll and eloquence,that they cannot ftandto- j> gether, and that the preaching oftheGofpell is contaminated, ajiquis ad earn ornandam eloquent it color adhibeatur% tor the Apo- j> (tie faith, the croiTe of Chrirt is made of none effect, if any v wifedome of words beadioyned. I anfwer (faith he) we muft » confiderto whom P^/herefpake^ namely to the Corinthians, j> whofe eares itched with a foolidi defire ofmagniloqucnce.Be- n fore other therefore were they to be called back to the humility
of
andficuUr le/irnin? in Sermons. 7 6$
ofthc croflc, that they might Icarne to embrace nakedly Chrift, » and (imply the Gofpell without deccipt,and therefore came he » not to them in the wifedome of words. 3>
But whatf faith hcjif any now PauU nitidth different Euan- 3, geltj d§cinnam eloquenttat/iuftretrby preaching more elegantly » then Saint Paul beautificth the Gofpell with eloquence and >» wifedomc ofwords? is he therefore to be refufed, as if he con- » taminated it,orobfcurcd the glory of Chri(t?Ianfwcrfirii(iaith » fo/utn) Eloquent iam nihil puvnare cum fimpltcitate Su4mgtHt%n that eloquence is no way againft the fimplicitie of the Gofpell, >, which without difdaine not onely ycelds to it, but iubiedtcth it » felfe, and like an handmaid fcrucs and waites on her miftreflc. „ For as Aujlwe fpeaketh : He who gaue vs 'Peter a hfherman, » gauevs alfo Cyprian a Rhetorician, whereby he fignifieth that j, both are of God : howfoeuer the one which in dignitie was ,* muchfuperior, was dcftitutc of all grace offpeech: the other >» whofittethathisfeet, excelled in eloquence. H:s condufion >, is, This eloquence therefore is not to be condemned nor aban- „ doned, which aymcth not at tbis,to hold ChriiUans in the out- >> ward colour ofwords, that it may inebriate their eares \\ith,> vaine obletftation and delight, but that it may bring vs by,, perfwafion to rccciuc the (implicitic ofthc Gofpell: Vt dentque » tantjuumprxcoriis off.i iofwratur, ad comp.irandampifcatoribus il- ,, lis & idistis AudientiAtn: That like a Crycr it may get thofc Idi- „ ots and fiHiermen audience , qui nihil prtter Atrkm energum i3 gratis habeut, who haue no grace of fpeech to perfwade,but ,, onely the power and iPticaue of the fpirit. The fumme of his * anfweris, that this place is no cloakc for the rude and illiterate preaching of any, feeing Paule fpcakes nought here againlt the vfc of good arts in Sermons, as it they were repugnant to pic- tic. 2.That he fpake but this to taxe the itching cares ofthc Co- rinths, who thtrfted after nought hue eloquence in their prea- chers: for whiw h caufe he preached to them onely in (implicitic ofwords to bu is them backc from that humor. ;. That a Mi- nister may lawfully, yea mutt nccciiirilv mtidms PamUdtjfertre, preach more eloquently then P.tuie, that hit eloquence like a crycr or pcrfwadcr, may allure aud'tors to the fnnplititic of the LI 3 Got
2 jo Of the vfe of Fathers^
Gofpell, and get audience to thofe fifliermcn and idiots , who haue nograccofperfvvading,but from the efflcacieofthe fpU rit.What ftiould I cite the reft, Plato eft inftar omnium to thefc men. Hemingias on this place iumpeth with Caimus expofition, rcloluing}that a Preacher may adorne and bcautifie the Gofpel, nitidtonfermone Tanlo^ with more enticing fpeech ofmans wif- dome, with wifedome of words, and a more polifhed (tile then Saint P antes. Licet quidem omnielo^uentU aratU illuftrare Euan* gelium: It is lawfull (faith he) to illuftrate and garnifh the Go£ pell with al grace of eloquence,fo that men be not made drunk with vainc delight of words. And in fine he aduifeth vs in what part of our Sermon we (hould vfe it,pr<tftat , it is bed to vfe plainnefle and fimplicitie in teaching, grandiloquence and c- loquence in exhorting and confuting.
Peter CAIartyr agreeing with both their cxpofitions , giues two good leflbns, one to learned Preachers , that although in preaching the Gofpell they be decked with thefc good arts, yet they trult not in them. Another to illiterate and rude fpea- kers: Neqne pr&textufermonis impoliiioris dtutnarum Scriptura- rptm committer e debent Eccleftaftici homines, vt de indaflria pmide loqtiantttrM'wftws and Ecclefiafticall men muft not ofpurpofc fpeake rudely vnder this pretence, that the Scriptures (rile is not fo eloquent.
Gua/ther is of the fame iudgement on this place, and Aretim in his cited Problemes anfwereth this place fo largely , that I cannot cite him.
Thereafonswhy the Apoftles vfed not, nor needed elo- quence, and why for vs it is more neccflaric, are thefe out of P. yJMartyr. Firft, perfect Rhetoncke was (b rare a thing,(as 7>/- ly prefcribed an Oraror,thst none could attaine,) that Chrilt at nrft publifhing of his Gofpell chofe notfo rare, hard and labo- rious a meanes, becaufe he had need of many who could not eafily be found,and when afterward they came,he refufed them not, faith Chryfoftome.
2 It had bene fufpitious, to haue perfwaded this new do- ctrine (as it feemed) by wifedome of words, enticing fpeech of Orators, Philofophers, Poets, and coloured eloquence , left
the
andfccuUr learning m Sermons. 271
the hearers fhould report, they were allured by enticing fpeech . vr
it c ill/* l ir k Htqusptm
to beleeue it, and not forced by the fp 11 it: but we knowing it/«7#/4« -.<- tobetruc,andbeleeuingittobeofGod,wantoncly eloquent , preaching it to perlwadevs obedience, and to aliurevs to rol- r-*.\&nde low it in ourliues, which cannot be effected without grace of f^l'J4^ '"' fpeech, and power from aboue,as k Ortgen obferues. ** ?«<*.,*.
2, The fpirit wherewith they wereinfpired , was more po- !^' \ werfull in them, then it is in vs.- "Vaut fpake in the euiclencc of "■»« . the fpirit, 1. Cor. 2. and therefore as1 Erafmiu well cbieructh: *^',/'«x^4 jQttomam nonommbtu* forte etiamnullis ea donorum vbtttM ob~ x"q»<>>tcfi-e ^^" w • j a 1 n r j j ■• ****■
tin<rit a Jptrttti qu<t ApoltolM, nulla jhct it tmpteta* cjuoa aonts ti.uu qi4l UtHmwm
dimiHuttim efl^fuppleredifciplinarum admimculis. Seeing few or f-ro'e:'iu^ '•• nonchaucthat power and gifts of the fpirit that the Apcftles icwrCiifum ' had, it is nctamilTctofupply that defect with eloquence and \^-''atTAU the arts.
4 God gaue them power to workc miracles, and when they preached the Lord wrought with them, and confirmed and perfvvaded their word with (igncs that followed, /I At^t 6. 10. Godhimfelfe barcwitneflcto their preaching both with fignes and wonders, and with diucrfe muades and gifts of the holy Ghoft according to his ownc \\i\[,Hel>. 2.4. And ihereforc needed theynot in eloquence. becaufc their prcacrvng was rrtth fewer of doing miracles, 1 . £or. 2. as TheophiUfl: and Chryfeflom obferu?. Which porter to pcrfwade feeing we want, with thofc other extraor ■ iinarie gifts, 1 . Cor. 1 2. M.uoribus dicendi vmbm bpy.s rjh fa'th m Uftifttnty It quteunqMevaluu adcommoHendos a- m id, ^iedt. mmnsGrnt n-cefcrm. && HM*
c It was nice:, rude and illiterate men mould hrftp'an: the Gofpcll, anew and (Irangc doctrine to I mac fifth
weak-!' things confound rug thenvgbtic,ind fooliih things the , it rHrgbetpp the ringer of God, and woikc of
hishand*: and therefore WJM itlbmarutllous in their eyes, as we fee, Art. ?. 7. A l..\.\ 3. But for? J / i e\plodendnm ejl , (faith
n Martyr arc to be m fcmnt„t im
hiuV -i at who falil y thinke,that /'..'.'//or the Go pell dothfwfln
\i!it*re% cither take away or ieiTcn this wii th< m
World. It is not condemned of the ApoAlc, butuulut the I
Apo-
272 Of the vfe of Fathers,
n Apoftles fo mingled it with religion, that they left Chri(r,trou- p bled the Church with fcifme, ei^primas durent (trfummam itt- dicijdepietatey and preferred it before the doctrine of the Gof- pell, making it the chiefeft Iudge and Vmpier in matters of faith, which none in this Church doth, I am fure. The fumme of his anfvver is, that although Chrift for good reafons vfed not then this externall eloquence in firft planting the Gofpell,yet refufeth he it not when it commeth, as we fee in all ages. For • Htmii \,in x. as ° Chryfoflome well noteth on this place which they vrge , He *** whoatfirft needed not learned men/if afterward hctookethem
to preach, it was quomatn noluit v Ham fa cere differ entiam , be- caufe he would not make any difference of either, and after- ward when they came he refufed them not.
Secondly, whereas theypleadc, the impolifhed and rude ftileofthe Scripture for a cloak e of their homely, if not barba- rous fpeaking; they build vpon a falfe ground, h is not fo naked as they thinke, nor fo incult as their manner of teaching. It ap- f ttmiU j.ii pearcth,(faith P Origen) ScripturAm diuinam/ion (vt plnrimU vi- <3en. 45.^-4 . detur^inerudito & Agrefli fermone compoJitAm effe,fid/ecund/im fltb.4.4edie.difcip/inam divtim erttditionis Apt at am. No, faith 1 ssfufline^ ch,(i. c*}. 6. ^though he rconfeffeth, at flrfr he was offended with the fim- W+ pie (Vile ofthe Scripture) from his owne knowledge and cxpe-
rimcntall reading: Vbieos intelligoynon folnm nihil eUfapientitu^ verttrnetiam nihil eioquentius mihi videri foteft , & Audeo dicere, tmnesy qui retle intellignnt qmdilli loq*tvtntur,poffem quidemfi va- caret, emnes virtutes & ornament a eloquentU oflendere tn Scrip- fbHacft ****** And in the next f Chapter , he fheweth by many exam- pies, how cuenin the Apoftles writings (which in the iudge- mcntofall men come farre (hort of the Prophets in this point) eloquence is a perpctuall companion of wifedome. For proofe whereof, he referrethvs to the firft Chapter to the Romanies, ver.^4.5 .to the whole eighth Chapter,which is a whole chap- ter of Tropes and Figures; as alfo to 2. fain. 1 1 .1 6. to the end. And though we fay not ( faith he) this Apoftle followed the precepts of eloquence, yet deny we not , that eloquence fol- lowed his wifedome as amaide on her miftrefle. Comes fapien* ti4>dnx elocmentU , eloquence was a companion of his wife- dome,
*d*a.a>ri/i.
Mnd Secular learning in Sermons. 2 73
dome, and his wifdomc a guide to his eloqucnccltlam/etfuens, ifidmpr4.ee dens, & fequentem non rejpuens. No, the Scripture is generally moft eloquent in the ftrudture, in the text and web, and no leflc elegant in the (xyle andphrafeof words. For the (Trudtureofit,c///y;^^fheweth,ill figures. tropcs,and (themes ilWff.** ofOrators and prophane Rhetoricians to be in greater abun- {£]%*. ' dance in Scripture, then in any fccular Writer w hatloeuer.Yea he auouchcth from his owne reading , that he finds it as elo- quent in fty Ic, as molt elegant Poets and lccular Authors that euervvrotc,and doth equalise it in eloquence offorme or frame and in clegancic offtyle with Homer ^indarnsyOt any other, as by manifold collation he doth exemphfie and fliewrlet any man readc hisfirft Tiz£\DeJlj!ofacr. literr.rr.rn> and trult his ovvnc eyes.
u Hyperiu finds no leflc, Omr.es veneres, /epores, Uutici£sfer~ ■ W J^j "'• Viom<) numerofiim compofutonem, vocum barmonum, & vniuer- v^.'f . fHrncpparatum^Hi ex duendi dt^erenaij^artibiu petifolet , tn fil- eris Uteris denftm confertimcjtse {t eft em fubeo Ieronjmum) Itcet tn- t/entre: efpccially in the original! tongue wherein they fpakc oc wrote. For though thefe penmen of the diuine bookes, faith x **Ambro(e, wrote not according to art, but grace abouc art, xL1b.1if.fi. yet they tyhoiufl wrote of c^rr, found itfirlt in them, and tooke y **' their precepts and rdes of Ilhctoricke and Oratorie out of them.
rRupertwiby many inflancesout ofitfhewcth.thnt all kind and parts ofRhetoruke are fully contained in ihc Sermons of the Prophets and Apollles, whicn becaufc he fo largely dccla- icth, I icfciic thee vnto him, or vnto Saint AuftmJib.^Je docl, ^r//foar*,where learnedly and largely he proucth this point. Wherefore we plaincly ice,that although the miftrciTcThcolo- gic like the Kings daughter, be all ^brious with n, in her mat- ter, infpirit, ami fcnic.yei ishcrraimcntalfo ofneedle worke: and the other arts , the virgins that bcherfcllowesand follow- ers, and haue decked her, may bcare her company, and be brought imo the kings pillace and houfc or God.
Puultntts indeed, as)' /^m^rchteth, wasofTended with the y Tpfi.wPm- fimplicitic of the Scnptuic, cr^/fVi/tttttevcrbor^m,iv\d\\\xh U'
M m the
1 74 Of the vfe &f Fathers^
the bafeneffc of their ftylc. But who Co readeththemintherr • owne tongues, (hall find them, as moft eloquent in the forme and frame of fpeech, (hadowing out things by all rhctoricall Tropes, exornanons,parable$,allufions;figiires,andilmilies in all places: fo no lefle elegant and poliflicd in their ftyle. Take but inftance in the moft elegant Prophet for Hebrew in the old, and moft eloquent Apoftlc for Grecke in the new Tefta- ment , and iudgc of Hercules by hisfoote. ^ Efif&i P*«- Efa** mfermonefuo diferttu eft% faith z Ierome , who tra nfla- Um & sufiocb. ted, expounded, and read him better then any of vs do : and he tntranj at. /«. g|ue$ ^ rcafon. jQuippe vir nobilis & vrbant elequevtidZfiec ha- bens cjtiiccjuaniin eloquiorufltcitatis admtxtum. The fermons of Efay'm his owne idiome and tongue are molt eloquent faith « ?r*f*ijnefa. * 72 ullingery who read him, and preached on euery verfe in his Prophcfie: Neqtte ipfiw-, velDemrftbenis, ant Cictror.is orationes cam ijs conferenda.See chap. 5.7. how with -Salomon he fought out prettie and pleafant words, he looked for Afifpat , and be- hold Mijpach : \oxZedecahy and behold Zenakah. Thefe de- lightfull words he affc&ed, vt mutande liter am vnam in hisy ele- b Lib.ij* Efa. gantem flrutturam fpnamj^ verborum redderet, faith S. fc Ierome. s'7' But behold him efpecially chap^.defcribingthewickedneffe
of the people with a grieuous expoftulation, how it aboundcth with figures and tropes, Anapkorisjoom&otelentis^ Antonomafijs, AfetaphorisyGradationibas, & (^9parationibmpatheticisya s lumtu oblerueth:fee in what pathetical eloquece & elegacy of words, verf, 16. he exclaimeth nu onjiitiii njjcina »*i fa »h »n »V'fi and deciphering their ruine, he compareth it to an huntingjVer. 1 7. where is Rift,feare : fecondly the pit : a fnare to catch them as a prey. And marke his woxds,Pachad}pachath,pach; on which words CMufcului auoucheth,^^/ hie vates conewnitatem quan- dam vocum , this Prophet hath a certaine concinnitie of words, which not cafily anie can tranflate ; adding , apparet ilium fludU fuijfe concinnandis vocibwdeditttm, it appeareth he was giuen to the ftudie of elegancieof words; and he rhetorically runneth on thefe three againe, verfe 1 8.1 9.
Iudge by this place of the reft : and let anie man giuc mc a rcafon why Efay fhould write and fpeakc a more poliflied and
fine
*nd Secular learning in Sermons. 1 75
fine Rile then tsfmos, who is tmperttwfermone , asc Jerome no- ' *<{«<*-*• teth, but becaufe he was of the bloud toy all , and brought vp at the Court , where the idiomc was more elegant and pure; and Amos a rude and rura!l heardman, called from thefhecpfold to preach, and God vfed both their fry les and manner offpeaking as naturally they were endued . And why may he notvfc his miniltcry wherbath a more learned tongue,as his who fpeaketh more incultly?
Come from Efay the mofr eloquent Prophet for the Hcbrue in the old, to Pnule the molt elegant ApolUe, for the Greeke,in the new Teltamcnt.See what pleafant words he arTcð,/^. 1.20. where he calleth the Gentiles full <t//xi« , KctKU , to??*'*, vorifi&jrfivv, &trwriTv( 1 dLMvUrvf, &c. On \\ hich wordes euen 'Pifcator could not but confefle, P aulum iftbrumverborumpare- nom<\fiadclecl*tumfiu{fef.\\tt Panic was euen delighted with this Paronoma/ie and Jikeneflc of words. Soagaincfoz*. I2..^fx«
prgp^foyHKTctf* 0 S.n'ffovHr, ol».<l %^vt\v «< tI faSfopny. This
elcgancie of words we find in J.PW, whole rudeltyle(as they call it) they pretend for barbarous rulticitie. Quifocordes & tg~ n.\ut funt ^Yttexunt Poult (vt vacant) imperitum, ncfctltcet ob eU recjutrjtxrdotlrina: they that arc flouthfull and fluts, pretend the vnskilfulnffle of TVw/^as they call it) namely leait learning fhould be required ofthem , faith d Wjricm* But indeed as he 4 cUmu+tm* was more learned in humane learning then they all fo fhall they J**J *A* thaf. fcarch, find,that he was mere perfwading & eloquent then '* they all. He , whoprefently vronhis conuerfion, confounded K> many learned Ic\ves,<^#/. 9. He whom the men ofLyftra for his eloquence called tMtrcmru , and would haue faenficed v no him , crying out , Gods arecomedowneto vs inthehke- nefTv of men , tsffl, 1 4. He, trm confuted not onely molt lear- ned and eloquent men, but of thofe euen Phtlofophers , nor thofe common, but them of Athens , aid ofthofe the Stoickes, , as one notcth, tsfll. 1 7. He, that Continued his preaching till midnight, and that to fo many au- ditors, that Tome v. ere nine to fit in vvmdowes, Ad.io. qui fieri fotcrAf, how could it be (faith Illyrtct<< ) that he could keepc his aud .tors fo long , qui torn bsrttrc vtl tnepte diceret vt tflt confin-
Mn\i gunt,
ij 6 Oftbevfc of Fathers,
gum, that preached Co barbaroufly and fillily,a$ tbefe men fainc and imagine>For although he modcftly iuppofe, as the falfe A- poftlcs obie&ed , that he was rude in lpcaking, i .Cor, 1 1 .6. yet was it but in refpe£t of his weake voice , as after he confefleth, not in refpc6t of his Epi(tlcs& ftyle , which was vehement and ftrong, l.Cor.io.io. Neque patrecinatur hoc linguarum &arti» frTi1*1*'" Z' 6f°ri^Mi ^"aicn c Gualther , though he had not ben* fo. But now /['• uCw.ix*. euen his Epiftlcs witnc{Te,fai<h l 7y^0>*,thatthis Apoltle was endued with a certainc natural or rather fupernaturaleloquece, though purpofely heabftained a pigment is Mis fuc at <t rhetoric*: I Epi/i.ad?*m. therefore S Ferome termes h'unflumen eloquent U Chrtftian& , the mxclu riuer of Chriftian eloquence : for elle F eft us on the bench(iaich
njf. °z* "* h he) wold neucr haue faid adimperitum to an vnskilfull babler, Thou art mad Panic ,°tnuch learning hath made thee mad. And » Tifcat.iH i. hence it was one of the three willies o£S}Auftine, vt Paulum in for.ii.*. ore vidiffety that he had but once fcene and heard Panle prea- ching with his mouth.
And becaufe I am fallen into the point of eloquently prea- ching, let me further acquaint you with the iudgementofthe if^ft^d°^' anc*ent an^ late writers in this matter, S^Auftwe fpeakes ex- cellently to euery Miniftcr, of this thing : If as a Doctor he will conuince gainefaycr&( faith he) he muli vfe rcafons and proba- tion of truth : but if as a Paftor he exhort with wholefome do- ctrine, to do that truth which they know , maioribm dicendi vi- ribm oym eft , he muft vfe greater force of perfwafion then this, ibi obfecrationes & imprecat tones , concer tat tones & coertiones , (2" €fH£Cunque alia va/ent ad commouendos animos [tint nccefiaria s as I (hewed before. And wheras (faith he Cap.],) fome do it bluntly % ilfauoredly, and coldly, others acute, ornate , vehementery wittily, eloquently , and vehemently : he that will more profite his au- ditors, muft not onely fpeakefapienterfedeloquenter, wifely ,but m Sapiemiafat eloquently alfo, becaufe ra wifedome without eloquence profi- frade}"afaru tcth Jitle (as out of n Tully he obferueth) vnlefle he could be in- * u* idlIm' fpired with the fpirit , and haue the power thereof in his prea- ching in fuch meafureashadthcApoflIcs>andalfo wovkemi* racks to confirmeandperfwadchisdo6trinethe more. And therefore addcthhe a definition of right Preachers, Sunt erg*
EcclejiA*
wnt.
;
tndfteular learning in Sermons. 2 77
Jicclejiafiia virt.&c. therefore they are right Church-men and Preachers , Ghtidw.wAclocivu nonfclum (apientcr fed ettamelo- quenter trAEiautrttr.t > who handle and teach the Scriptures not wifely onely, but eloquently alfo; and they profit and do molt good to their people. He {pake by experience, being conuer- tcd by the eloquence ot Saint Ambrofe^ °both do confeflc. ^Zt'JZZZ
£hiidvaleat apttd homines fault ebauenttA & ftpienttAf&CH- *sf*iufl.Ut.6. Urn, faith SaintP IeromeycDemcfthenesiTu/IyyT/atoyXenophoni ft****'»y< Theophraftnsy^4rtftotle , and other Orators and Philosophers fm.$* do witneffe , who ate counted fas it wciej the Kings of mens mind?; and their precepts, not as the precepts of men, but of God. As the Scriptures ftyle (faith \Uijrkm) in teaching is oftq7>*£ jA/lr* low and mcanc,and in pcriwading and prerching rot nioir'"' ** ^mgrandis^fMimis attt magmlocjmu^\\^\^o\\\Q and grcat:fo a low and humble ftyle is fitter for expounding, efpecially in the fchoolc : fonrA^orandis magis ccr.uemt cftet.tattor.tdicentis, ol/e- flatiom audit or am y& comwttont ac per fit/: fjOf?iy prefer ttm rudtoris turbxjidecg, incor.cwr.it Unforer.f:i in adhibetur : Ea enmnon tarn Jimphci ret vcrtttite , ^.tw iraentt cjuAcLm vi ac trnpetu orattoms tmpcllutir ac protruditur. Contratiwife, aloftie ltyle is fitted to grace the fpeaker, to delight the hearer, to moue and pcrlwadc efpecially the rude people in our popular fermons , who are more led, moucd and pcrlwadcd with force and eloquence of fpccchjthen with bare and naked truth ofthings. And therforc faith xtSfuf:me , Fif/iTAtd lou.t tones per* fcriptuxi fwmito & in- rlik.xJsJtHr. tmiirtt nos tfjkuml , quam dead* m fententux plant* verii- dtceretur, '**'
becaufc a noteth) vfuall things bring wearifomncs, riMMbmt
and nouchie delight
Bhffimk id\ ; . de rat.concio».g'n\CS the like aduicc to euery ^^SZ Preacher , / 1 kfUft*% vt a/i<]ua voluptAtc tcmsffrrt.
iUttne.it audit or es,*\\A moderates it tull well , fcddindaefl opcr* vtdc'.ci: .ocomttetkrvtt/uAtemnonuccerjit.i. This was the pra- &\ic of t'nc Prophets, ofChrifr, o! his Apo'.ilc* in their fermons to the people/^ the ancient Fathcts in their homilics/j-cc ;:lly 0/i>- oflcmc; in oui times ot-.
dcrne ! rcachcrs;ol them all faith - . d focucry Prra- t7>J,J?-' *"*
chu addcthhe, l*f$f*i*ri tr*&4tmn <v ■ -Wf*
M n 3 <]*4
278 Of the vje of Fathers,
qutadmwendos affetlm conducere arbitratur : nihil 'omit tit quod modo adperfuadcndumjnculcandttmc^ animis vim habet: neque i/la pr&tertt qu& orationem Wuftrant ,*c diuitem Jpeciofam^ reddmt% V*™*** & $otvth2Ltu7>/ato laid well of humane , I may as truly of deuinc x 0 erjib z.dt Orators,JW motfi affetluum inamafunt omma,as the x fthoole- M**.^'™1 ' rnalters of Rhetoricke haue declared. And this is the end of e- y -ub^AUoclr. loquence, faith V Auftme3vt eloquentia ipfa deletlet, noneftprop- ;r terfapfum vfarpandumfcd vt rebtu qua vtiliter honefle^ dtcunt,
&ct aliquant 0 prompttus ex ipfa deleft at tone elocutionis accedat% vel tenacius adb&reat affenftts. To teach truth in a Sermon is lit- tle or nothing,who cannot do it?But to perlwade the will to o- bcy it,or lead the affections and the thoughts capriuc to Chrift,
% ruteie/tioqm tms *s a^ anc^ f°me » anc* tne r'Snt Pan °^ a Poacher, as of hu- t+toru (Uctre. mane matters * Rhetoricians haue obferued. V»ctrt retfaciiu Sohmus lib. 2 ,de verbo Deiycap.de ornata Ecclejiaflica ivterpre- tji&quam quiftatXzhh, a Preacher may, yea muft vfc eloquence." and decking
aue tantum non r\_> r 1 - 1 , . J . ' „T .
inepttffim* men- or his ipeech,yet not with any meretricious attire : Neque tmm tu prtftarepo- dotlrina Chrifti affiernatur cultum orattoms,&c. neither the A- mtcrTljf&ibm poftle i#C^.i,condemneth allgarnifhing of fpeech faith he, tudttnum&m nor all inticing words, nor all eloquence,^ httmanamy& fuco- % Attmi habit a fam^ac loquacem Sophtftarum,drfa(luofamfipientiamy and draw- *jmsfim*n9 etn mcn yrom t^e nmplicitie of the crofie of ChriiT;for the Scri- dtcmtivotuftdti pture it felfe, though it be pure and fimple, yet is it learned, and f" Utir!t$um' ftufed with figures and tropes,Itaque ornate exponet concionator, t*«,&m«ori therefore ( faith be) mult a Preacher handle it eloquently and iflu?7njim*' finety- And tnc better to do this, he counfelleth him to propofe m cnunga $n- to himfelfe for imitation both theauncientFathers}efpecially d'S"' Hiih 'BtfttyAt hanafiusy ChryfoftomeyNazianzene, Auftinejn'w h others , i.deiuwnt.ca.i. and the recent Preachers who are moft elegant in Hylc , and to reade authors who write pure and elegant language in that bupt'ih^no*' tongue wherein he mull preach.Forconcluiion,he vtterly con- tamtxpUcanty demnes them, qui omnem curam abijciunt puritatis & eleoantU*
quummplicant, . , 3 { . . ... J , ' . . , - P
vnde&tUicon and ipoile good matter with euillwordSj which makesthem to temnumur *b ^ contemned of their hearers.
audit or lOHtytit , _ . . . , , -
Stbibo. *Keck?rmanyz\ztQ writer and man ofyelterday indeed,butot
\ucll^h[tm' fome count (I know) with thefc men, becaufc they cite him in C**.$. fchoole and pulpit, when the auncient Fathers cannot obtaine
fo
andfecuUr learning in Sermons. 2 79
fomuch at their bands;hcfaith,our inuention in fermonstoihe ; 4 ,.
pcople^u!! bebemtomouethe affections , efpcoally it mult rttmmu breede admiration, and therefore be farrc from thole things which arc vfuall and common, and which euery rude iJcot and jf^f**/* lay-man could inuent . I w ifh thev conflder and thinke on this, L au who fay no more on a text then many artifuis and women *-nttt £**.■■ could do. And he fhewes the good erfed of iuch preaching, lit Mm. eerie tpfefenfus & experientia tefl*turi mgratos efle t Ho scone tor? a- iS?*1***^ tores rfw affctlum altcjuem moturijcimis bumilia & frigid* c/igunt} s<non i,b 1. aut eiufmoAi,qud, cum audiunt audit ores Temper (ecum cooits.nt.Sa- J? dem grtupotHijjes hoc loco dicere. Is it not a hue manner 01 tea- Amm, d»tc chins? Is it not fine handline of a text for a lcholler that hath yrl" ■ '
D , D fit £([t* tjl vrr«
fpent fomuch time in learning, and lo much co(t inlhidicand *•»**/*» .#«yW, books.whcn eucry Tailer,Coblcr or other artifan can fay w ith %J£ *d*™mdi himielfe.Thou couldft fay fomuch on this text ? HefhewCi the <n*f*bmtiMi effect (I fay J of fuch Preachers , vndefit vt audit or tins vd plane Vinl'pVffrt tandem dejeranturjjcl pro afftHibus Commit ccncilient, either they txore *<<*'*, moue the affeclions of liflike or offlecpe. nZHu
IfpcakenotthistoconJcmne plaice and fimplc manner of Xir;* ■ teaching as vtterly v;ifruiiful:;forGoateshaire wasicruiceable cUT " to the tabernacle though not fomuch as the gold. I know a cLt>9.t*Rmm. fimplc him mw connoted afubtile Philofpher,vvhom /^fwv^
all the learned PrtclJ 5 could not conuince.as him felt * confciTed ] ▼nto them. But mould Sauls armor cuer after be refuted in war, xwtomm+im becaufc Dautd &d fiuc (tones once miraculoufly ^TTjVT
ouercame 6Vr../;.;Shoui-i Kimsncuer attcr be pullicd againft)6fc« /**/•*+« wallcs , and the rmghtic weapons of our warfare ncuer vfed ^STZufS>' tocaftdowncltrongh . b Rammcs homes once mi- 4
raculoiifly threw dnwne the wallet of Ieiicht ;} mreXt
I know efoqticnt Preachers ! vr.etime ^\o not profitc , when M—wwit fimple and pliinc re n he r«> d< 1 ]££
but doth it thcrrorcfoilow,ihe wile and:; umem.
prcuaile not more with tl then he/r
calleth wcakc and foohlli t r:nic to confound the''
wife , and fhcwcthlm power in then wetJcflcfii ? Are not the mmtfrntimM
Cmtl^tatfX-.f i Hi WUM nt.ii- I «
. rtkm c wmftfuw vihJ§si*i Allium *»futm
Pro-
1 80 Of the vfe of Fathers,
fhrti4?***' ProPncts °^cn an^ morc Mely to conucrt.bccaufc^/rfrfw/aflc cIauIu<1~<u'c*- once auerted the Prophet from his euill purpofc? Wherefore I 'niuftJ^rlu may ^Qty rc^uc w'tn *>fuftin*>hz profueth his hearers fomc- ftntfiu, viprx- time that fpeaketh plainely and wifely; but he more, who fpea* {J^jJ keth wifely and eloquently to pcrfwadc his bettenboth may do fi:,vtmtHt dele weli,but as the Apoltie fpake in another cafe, the laterfin mine
tUftruont muz. Neither fpeake I this in allowance of them whofc tongues ^HorTanTosu ^"g nothing but 'VUcentia, andftnuetopleafe men, as the Apo* g Proxm.i>i Gal. {}\c fpeakes , in whole per fon Chryfhftome homiL 3 o in Acl, r 4. Eu/iocb*. lamentably complaineth, Nosflofculosverbornm^compofttionc
jam m Scde.ifla g. harmoniam curio fins feflamnr. vt canamus. non vt profimusi vt
quit untur ami f- r • j . . J j //r7 ' J
fa ~4p6ftQlor» pmus m admiratione* ncn vt deceamus\ vt obieltemus tnon vt com- fimpluitate& puftaamusivt plaufit &laudibus obtentU abeAtntu %non vt mores
puritatevtrborur *> Vr 1_- 1 /T n? J n i r r l
qua/iid jitht- componAmm: No, nothing lelie . Nee doctor verbis ferm At , Jed **ut&4d audi- verya dotlorifath dAuftmc,z Preacher fhould not feeke matter vtPauJkictrcu'. for his words , but words for his matter. But tsFabius faid fiaxtwmfufcf wifc]« ^Curamverborum.rerum volo effe folicitudinem , he may RhuorkAart* and mulr with Salomon the Preacher feeke out, as an vprighc f^fiqZndtZ writing,fo pleafant words for his ?eo?\c ^Ecclef.i s.io.as Chrift rttrtcuU pract- hadnotoncly verbumgratU , but gratiamverbi in his mouth. ^on^lm'eruZ'a. He muft prefcrre matter to words, faith that e Father, as the popuios,quamf* (o\Az is regarded before the bodie; whereupon men fhouldla- %Za°.&J^'- bour to find out more wife then more learned fpeeches:carc for dumpl^tP ^ tnc one>an(J cai"ke for the other,
tkjeafm dtm'ul- Verba^ prtuifam rem non muitafe€jHUKtMry faith the f Poet,
€tAtarhUu^tU^ anc* tne worc*s VV*^ follow matter,as the fhadow nccompanieth fbtuEi&elu the bodie. I hope I neede notcomplaine of our Preachers , as ™{ril*Ptandi- S'g for°me did of fome in his dayes, who were,as Plutarch fpea- tlme Dommoad keth of the Nightingale ,that had a good voice and a fmall bo- Z^t/foxcZ die> Vox^raterea nihil. If any do, I lay with theh Apofile, The iharxfuaueca^ kingdome ofGod is not in word, but in power: as God in the flftt^Tuitu) iJaw defired mercy & not facrifice, thatis,*rather then facrificc. t*& no [taunt. Yea I tell them with #r/^«,comparatiuely fpcaking on thofe *^§£i/*°" words, Mat. ? 3. Woe toyou,yemake cleanethcvttcrfideofthe *Exverb*/e- cup,when within it is fou\c >Admonemur vt non curam habcAmtu Tkmwf!*"' firmonum vcl narrationftm qu* foru fitnt , fed qutabmtufiint:
non
And Secular learning tn Sermws. 2 8 r
non verbis neejue compofittombus e or tint ornztisfluia noneflregnum *Dei infermonefedin vtrtute, Vt puta^mfiudct cempofitu prof err* fermonemjnagis ejaam fdutarifenfu repietum% cahx narrationis c- in4 a foris mundattis efl , ab intns aut em for dibits vamtntdufj? re- pletm^Paul:^ erat fermone rudis nonfcientta.htm cjnipaitdcm ver~ bum ant alicfuam iejrufcriptwamicompoJttiombt44 etiu exterionbu* maa^h cjttam inter toribiu cj- falntanbm fenfbus delellatur, caitcem vclparapftdem diligit a for is mundatum, ab tntits ah 'tern for dsdum, I vvifh themes ^Jerome fpeakes of the learned Grecians, to lop k EMf. <jx» the luxuriant branches, that their vine may become more fruit- fl:c "V*?*1*
til LuxuriMiti JU-
full vnto others. Oncly my complaint is,with LtedouicH6lViues> i*kvmimjkf complaining of this very dcfedt,that whereas Princes at the re- "t^^^lt%\ ceitofChriitian religion permitted thatPricfts (houldfpeakc cmUnM+m+w- to the people of facie d and diuine things, our fermons haue^*'^*^ fucceeded thofe auncient oxziois ydiJJlmtlimo fucceffujn'ftYi moft ;*y *y*r- y nlike fucceffe: Nam quant 0 UlU fupcrtores fumiu rebiu , tantb tn £?,£ " perfuadendt fenteatif , argumentist dtsfofitione, atlione drpartibus l u ^ <■«/>•• tmnibus elocjuentix ilhsfumus infer tor r/.how much we haue caufc '"*' ^ to be more matcriall then they, by fo much arc we inferiour to them in vfing fentences,rcafons, methodc, action, and all parts of eloquence to pcrfwadc,which is the chiefeft part of an Ora- *
tor both humane and diuine . And indcede feeing as m Jerome mtpjidrMmb* notcth, each imitator propofeth to himfelfe thebefr in euery * "¥*••*•»"*• trade to be rollowed,as the valiant Romanes their fomi//os,Fa- bririof,2t)d chher Scipio.-PhiloCophcrSyl'jtbajroraSySocrtitesJ'/** to and zsfrtffot/e: Poets, Homer tVtrgt/3 Menander and Terence: \\\[\oi\-\w%yTbucjcUdesySaluflyHerodotns and £***<•: Orators,/.*- yT^jthe GrdccbiyDemoftbenes and T«//;:Painters, their I'raxttiles and /lpe//es,and fo in the reft : whyfliould not much more wc for Gods caufc and his Churches , propoie to our fclues (as I Chewed Sohnius aduifeth) Bjftll, tAwmafim. CbyfoflcmeyNazJ- ant.'ne, sitiftmey and the reft of the auncient fathers, who were all thcfe,euen moH (lout and valiant fouldiers , yea captaines of Chnfr, moft learned and profound Chriftian Philolophcrs, nioftfwect and diuine Pocts,mo(Haithfuland tnichiitoriansin hcauenly things & in their fermons painted out Chriiis patfion foliuely,as if he had bin now crucified before oureycs,as Vaul
No Jid
28 1 Of the vfe ofFatbersy
did before the Galatians ?
Neither fpeake I this to patronize them.whofc Corinthian- like itching cares are fo tied to the tongue of golden mouthes, that in faction each followeth their affected, with that voice of fcifme, i .£V.3- 1 am Pauls, and I am ApoUoesy and I am Cephas, and I am Chrifts ; I like this man for vttcrance , I this for lear- ning, I this for methodej&c. E^ehiel found fuch itching cares, chap.33.3 2.Loc(faitb God) thou arc vnto them as a pleafant and loue fong, of one that hath a pleafant voice, and can fing well; for they hearc thy words,but they do them not. Saint /^///foretold them in thefc latter times, i.Tim.q.^. The time (faith he) will come, when they will not fuffer wholefomc do- ctrine: but hauing their eares itchi ng , (hall after their luftes get them an heapc of teachers , and frtall turnc their earcs from the
uLseuM. truth.and {hall be giuen vnto fables," Chrjfoftome found fuch a- mong his auditors,and reprooued them, Vosnon quaritis attdire fermonem qui compungere poffit ,fed qui obletleti& tinnuloflrepitu, & verborum compofitione quajl citharadoSy & cantorcs audientes: and when teachers meet with fuch hearers, they (riould with S. Paul abftaine to come to them with excellencie of words, nei- ther lliould their preaching thenconfiit in the intifing fpcech of mans wifedomc , but in the plaine euidence of the fpirit, to purge their bad humor with hunger and meane fare, and giue them alitle portion of hony whereon they furfet . Butthisisit I lay with Saint Aiiftinefie profiteth his hearers the mod, £>tti fapicntcr & eloqucnter ditiinacloquia trattat ,v<\io handleth a text both wifely and eloquently alfo:and wife matter ferued in in e- loquent words, is (as eloquently fpeakcth the wife man)like apples ofgold in difhes of filuer . Though Salomon forbid too much eating of honey, yet wasfome commaundedto bevfed, and feafon the facrifice in the hw.Eftveluti quoddam condimen-
eLib.i.Strm. turn abo permixtum, faith °CUmens sAlexandrimuM is as fauce tothemeate, procuring appetite in him who cannot tali the good word of God , and rchfh the things of the fpirit, t ,£V.2 . And vnles our fpcech b,*r thus powdered with falt,it will talt no more in their eare.then the white of an egge in their mouth, as /^fpcaketh, feeing the earetrieth words as the mouth tafteth
meate*
and Secular learning in Sermons. 2 83
meate.Entifing words (faith ?t3afi/j and fecular wifedome,arc ?Or*Mmp* like faire leaues that grow by the fruit,& make it more pleafant and dclightfome. Wherefore when we find truth in any writer (acred or prophane, when wc go to Sphrata, and find it in the vvood,we may hew timber out of the ihicke trees, and bring it to an excellent worke 3 though thefe men breake downc all the carued worke thercofwith axes and hammers. I iay they qui prodeffe vohtnt & deleft W,delight that th:ymay profirc , and ^mingle both together, in mine opinion do belt. This fawce (\0m¥tf ">'■<* in Saint ssfmbrojc made Saint <^////W, as he ' confefTeth , talt the good word of God,and better relifh the things ofthc fpirit. I went onely to heare his eloquence (faith he) and v\ as dcligh- '*' ' '*' ted with the fwectnefle of his words, * Cum mm non fxtagercm &+*+ di'cere q$4£ diceb*it,fed Untxm querns. dmodam dicehat ea *udirey Ventebat in attimum meumjlmulcum verbis cjh<* dihrebs.mjes etiX cjh.u negUiebd, Et dnm cor gffi vrem ad excipiendstm quam difertt die eretypar iter & irttrabar cjaamvere diceret. This is it, the baite thattakcth the fifh with the hooke of truth in the net ofthc Gofpcll . This is it (faith Ca/uin) that mult comp>rr.ire ptfeator:- bm & idiot u Mil audter.tiAm . And furely thefe dtftiples offifler- me»,2s Saint c Jerome noted of fuch who bragged fo , and held t iftlt^d si*. groiTe rulticitic for the onely fancti:ic,as if they were therefore **J* holy becaufe they knew nothing, if they fifh with a bare hooke jSmumfikm of truth, feeing wkh the Apoftles they haue not fuch efficacic gy*'17'"11— and power of the fpirit , nor worke miracles to perfwade their plainc do6tiine,as thofe fithcr-men and fimers ofmen did, like Peter in Ins other kind offifoing,£w^.5.they may labor al night and perchance take nothing.
Wherefore to conclude this point, feeing the Scripture is mod eloquent in the forme , In the text and web ofthc word, and moll clcgint in the thrced and phraft of words, as by fome examples Olefin and S.J'ahU , and by manic tefiimonics of Je- rome, AHJ}ineyRj;p(r\iu, Ambro[e% Alud Mlii4%frafmuj, lL'yricm9 and Hypemif , who read them more thoroughly then the men thit fay thus, this pretext cannot patronage their rude manner of teaching , qui turn fbi videntttr Apeftolts proximi , ft /jtutm uS ^ ^ rerf fpurctjjime hqHuntxr , as ll l.rujmiis ipc akcth of fuch hThcrmen v uimjtk.
N n 2 rather
2 $4 Of the vfe of Father^
x Ub. %Jk tat. rar her thrn rimers of men. I confeiTe indeed with*^jp«7;#, t he "" '* ' holy Ghoft^ifhe lift, needed not this artificial! poliilVtng of his truth, but our naturall imbecillitie is fucb,that by no other ordi- nariemeancs it can be drawne to embrace it. And though Sm Panic came not to the Corinthes with wifedome of words , be- caufe thirfting after eloquence onely, and lcauing (Thrift, he would diet them for their furfet, and purge them or this humor, to make themrelifti better the things ofthefpirit: yet in the Judgement o^Caluinfiualther.Hemmgius^Martyrznd Aretuisy a Preacher may and mu(l nitidius Paulo dijferere adcomparandam pi/cat oribm Hits <& idiotis audientiam.qut nihil prater fytr it us ener- giam .gratia habent. Wherefore let them , who plucke out the tongue of the learned , as Fnluia, tsfntkoniehis wife cut out the tongue of 7V/y, and like Heh his fonnes indeed fluts,flubber vp the facrifice fo, that they caufe Gods people loath the oblation
y Commtmini. of the Lord,let them heare YPomeranus his cenfure of their rude teaching, Nequelaude dignierunt ftupidiquidamconcionatores & ineruditiy qui fie omnia confundunt & inerudtie traElant , vt dicendo mult a nihil die ant) docendo mult a nihil doceant : mirum tamen inte- rim quamfibi blandiantur* quam fublimiter de fie fientiant y com em-
^L[b. iA rat, nentes erudttionem. Let them heare z Erafmus , <is4d condones fia- cras admit tuntur inter dum etiam ajfiliunt , quilibet adolefcentes le- ues , indocli, quafi nihil fit facility quam ad populum exponere diui- ftamfcripturamy & abunde fujficiat perfricuijfe faciem, & abfierfi
« ErtfiiJnwt. pudore linguam voluere: Whatpfaith a he. An Chriftiprofiejfiopug-
l4r$' nat cum eloquentia ? quid autem vet at yfi Cicero defiuis d&montbm
dixit eloquentery quo minus Chriflianus ttem de pietate veraq^ reli- gione dicat eloquent ertShzll our boyes take fuch paincs,fuch care and labor for their triuiall orations to perfwadc vertue,or prouc atheamein peroration , and mall not we take much more to perfwade Chnfts caufe, and our people to recciue Chrifl? I will not conceale his cenfure withall of too much affectation, Anxia, eloquent ia affetlionem in Ecclefiafte nonyroboy qua nee vllis 'Philo- fiophis, nee Seneca , nee vlli oraui viro vnquam probata eft. No , he muft care for words, and carke and care for his matter, as I faid.
LftTaaofthc * enc* r^is P°'ntwithb Greenham to perfwade them the more,
■numeric. Eloquence is notfimply forbidden,but when it waiteth on car- nail
tnclfecular letming in Sermons. a 8$
nail wifdome.-for otherwifc ioincd with the power ofthc word, and demonftracion or euidenceoftbe fpintjit ineffectual!.
And thefe ( good Reader) be their objections out of Scrip- ture, which they that are vnlearned and vntlablewrclt, faith Sm Peter , or to vie his owne word , rf sC«Air , make them looke a- fquint at learning and good letters.
Their fecond fort ofObiecltons are thefe vrtreafonable reafons.
I .Ob. Pau/e vfed it fparindy, but thrice, neither vaineJy with *• Tfecir «a- oltentation or naming the roets,nor producing long ientenccs arfvoc4 in a (trange tongue contrarie to the Apoltle,i .£or. i 4.but in the fame wherein he fpake and wrote,whichis no warrant for vs to yfe it often in our Sermons.
i.'3^$>.That triple cord bindeth not vs to vfe it no morc:buc as it was cafily broken by all the ancient Fathers and moderne writers, fo may it by vs. Why he vfed it no more, I haue (hewed reafons before , which take no hold on vs. The Grecke fathers, Chryfoftom, Eptphanius, Athanafins fDam*fcen>C Urn. Alexandria MMyluftirte Martyr: and Latinc fathers Ierome^Cyfrian.'HiUrie^ Ambrofe, Attfline and Lattantiu* filled their bookes full of it in their handling and expounding the Scripture , as hereafter Oiall be (hewed. And (hall we condemne all thefe who vfed it abouc thrice? Vfed they itfparingly? No,no,wc may vfe it more often then Paule did, faith c Aretins, Nee debet apudnosvalere ignauo- c tatta be. rum hominum obtreclatto , vt in illorum gratiam tot matganta4 in '5°* forcUbui Philofophu delitefcentes , inftar ignaut ga/i'wacei, wghg*- mus\ ventremaut griinulnm hordei magi* admiremur ciu.im veri- tatis c^-ftpientu tdeam.L'ikc Efops Cocke ,they prcferrc the bar- ky cornc of their owne braine,bcforc the precious gemmc that may be found in the dregs of Philofophie. I w ifh thefe would cite their owne fayings but thricc,or more fparingly then they do,thcn (hould they preach more ofte, and talkc more fcldomc in the pulpit. Though Paule vfed it but thrice, Ideo afumpfit TauIhs verb.i etutm de his cjut funs ftwt >zr fut.cl ltfn et eu, fiyth 0- rt<renyhc therefore vfed prophanc authours,that he might fan- ftiflc them vnto all; and (hew vp aprcfidcnt,that all truth may lawfully be borrowed from any.
a. For producing it in (trange tongues, in Academicall and Nn 3 lear-
285 Of the vfe of Fathers,
learned auditories, molt vnderltand it; in mixt,many: and in po- pular, fomc; and may we not fpeakc along fentence in any which all vnderftand not ? then Chrilt was too blame that {pake fo often in parables, which the people vndcrftood not.
The Euangelills may be our presidents and warrant, who,
although they wrote Chrifts anions and layings in Greeke
a I0K.1.58.I0. which he (pake inSyriak, yet d often produced names, words,
I7.&' 5.4 r& 7. an<^ Sentences inHebrue to the Gentiles,and efpecially that his
34.Mat.il.?. laft voyce on the cxo^^Mar.i^.i^.SlhSli.Umafaha^bariai.lhzi
Aa.ij.tfi8.Aft. is, faith the Euangelift, o3s^«, 0 d«oj^«,«^T* uiiyKeLTiKtnt;.
M6M1t.11. a11cj if we may not cite a fentence without interpretation,
which all cannot vnderltand, thenTV*/ was too blame, who
wrote a long Epiftle in Greeke to the Romans, whofe natural!
language was Latine, neither all the vu!gar(I thinke)fo fully
vnderltood it, though Tally tell vs it was much knowne to the
Latines. The Apoflle made a long Sermon in the Hebrew
tongue to the Romainc gouernours , AEl. 22. which many of
them vnderltood not, efpecially the rudefouldiers, as we fee
Afath.17.46. Markj 5,34. who hearing him cry Eli, Eli, had
thought he had called on Eliot for help, nay many of the Iewcs
there prefent vnderltood it not,if he fpake in pure Hebrue, and
notSyriack, as fome fuppofe.
And for the Apoftle i.Cor.14. he condemnes them only whofe all or moftlpeccb, reading, or preaching is in a Grange tongue, as it was at Corinth, and now at Rome, as we may fee verf 2 5 .Secondly,hc counts it vnlawful to cite it if none vnder- ftand it, nor we interpret it, verf.2. as who doth fo alledge it? Thtrdly,itis lawfull to fpeakemany fentences without interpre- tation or vnderftand ing of all, as appeares by his comparatiue choyfe, verf.i 9. Ihadrather. He counts it better to fpr ake with vnderltanding of others, therefore is the other lawful and good in time and place, as Calx'me noterh in verfo. Auidtt f<epe vt umpcFlitttufit alien* Hk^h* vfas, Often it falleth out that the vfe ofaftrange tongue is fit and infeafon. Hence the ancient Fathers in their writings,and our moderne Writers in their po- pular fermons,cited fometime many Greeke verfes together to their people without interpretations hereafter fhal be (hewed.
And
gndfecuhr learning in Sermons. 287
And indeed , to fpeake truth , we wrong the Fathers much, when we cite fo their golden fayings in our tongue, that they lofe their efficacie and grace or fpecch, and each of them may reply to vs as c he did to Ftdentme: * MtrmL
jQ»em recitxi mens efty 0 Fidentine, hbellusy SedmMe dam recitas, inctpit ejfe tuns. The words that thou repeated, 6 Englifhman, are mine, But while thou doft them ill repeatcthcy gin for to be thine. We cannot expreiTe their meaning fo fully and finely as they fpakc in Grceke and Latinc toongs ; for, Dulcim ex ipfo fonte hibuntur aqu*, as the Poetfpeaketh, Sweeter is the water from the wels hcad,then the veflels bellie. Ft cjuis contents Jit potare denmtlo cjuumpojfit hour ire de fonte rfz'tth f Ambrofe. Multo pu- f term 4* <u rtormanat fontt* vndaquam nut faith S Ierome. & optimum vi- f(Pu'Dom. numtn alia atcjue aliavaja transfujumjuum tandem natiuum J a- porem deperdit. And like as,ifwc would change our walfli fpea- kings into their fwcet fayings,wc fhould turnc water into wine: fo, fithour toongattaincth not theproprietie of their words, nor cxprcfleth fully their meaning, when we cite their fenten- ccs in Enghfh only,wc oft turne wine into water. Wherefore feeing Chrift ianitified thefc three famous toongs on the erode, and would hauc himfclfc gloryed by that royallfuper- fcription in Hebruc, Greeke,and Latinc, w hy 3rc they not fan- ftified in the Pulpit, and may there fhew his gloric alfo ? Hodse inuemuntur homines barb.vi, faith h Gualther, (he faw our day j Hamtl-jcim it fecmes, and was lory) linguarum & bonarumartium hosles^ui *•£•'• N» vt propriam lanorAtittam tc^erepofstnt, tn liter Arum Jludia & ft ho- ld* perinde inuehuntnr^tc f.non a/i.t nocentiores fmt vert relioionis hoflestfuibus omnibus hoc Fault votum pojjumus opponereyvtmam •mncsvos imfttis loquammi , would God ye all ipakc tongues, and then would ye ccrtaincly allow it in others. But, my brethren, couet to prophefic , and forbid not to fpeake tongues.
3. Touching quoting of authors nameSjif for exnmplcs,thi»
Actuation, then 7*4*14 inciting fuihadoudof witneflcs,
Heb.\ 1. and quoting their names foi examples, was ambitious
and lhcwcd too much reading . Then Clu;ll and his Apoltles
citing
a8 8 Of the vfe of Fathers,
citing the Prophets names , when they alleagcd their teftimo- nics,were ambitious:then the auncient fathers and recent wri- ters,in often citing the names of Phi!oibphers,Poets and hifto- rians,were ambitious Indeed it is that heauenly pride and holy ambition,!. Cor.iz.2.!,«ml>itepotsora, ambitioufly follow the belt things: and in this (me thinkes) I (hew them a more excel- lent way,
2. Why is it more orientation to fay Homer, then a Poet; or ^ri/?o//r,thenaPhilofopher;or £**/>, then an Hiftorian? Or why more oftentation to alleage their fayings with their names againft finne and Sathan, then againft Papilme, Atheifme,and berefie,in our popular fermons? Or why more ambition in fpeaking then in writing ? Or why more ambition in vs then in fomc of their brethre,who quote tot quot & omnes,their names with their fayings in arrange tonguejand both, when there is no controuerfic of that for which they cite them ? Do nothing partially.
3. Why not lawfull to quote their names, as cite their lay- ings? vnlefre by concealing their names , we would make their golden fayings our owne,and fo become thceues. Wherin,as 1 cannot but iuftly taxe fome late Latinc writers, who hauing their beft cxpontions (in fenfe) from the Fathers, yctconceale their names.But if chey take them tripping in their conceit,notc their lcaft blemifhes, as Chamvncoucicd thenakednelTeofhis fatherland made him a laughing-ltocke to his brethren: fb may I as condigncly cenfure fome of our Englifh writers , who ha- uing whole pages and tra&s from the Fathers ,fuppreflc their names.as they killed the heire,thac the inheritacc may be theirs.
i L&4.A rat. Neither is this mine, but the cenfure of {Hyperiui, and I may fee ftmLTbeo xv- jt on tjie forcheacj 0f Dotn , JSfon pauci, qui nunc illiquid laude (lignum fir ibendopr aft ant >patrum plumisfefubinde vefliunt, or~ nam , fupcrbiunt , quamuis calltde dtjfimulent :Many ,who now write any thing worthy praife , by your Ieaue, deckc them- felues with the Fathers plumes , and like *s£fops Crowe, ietvpand downe in the feathers of other birds, though they craftily dilTemble it . I may adde it of fome fpeakers too, who fteale many a fvveete allufion , fimily , amplification,
application,
And Secular learning in Sermons . 2 %$
application, exposition, and belt things in their Sermons from them, and adopting their fayings, make themfelues putatiue fathers of that brood, which their barrenr.c{Te(God knowes and they too)could ncuer breed nor beget.Thus rcape they that fru'ttc whereon they beftowed no labour; other men haue labo- red for them, and they are entred on their labours,without na- ming or remembrance of their rounders and bencfafrors.Thus with the Partridge (let. 1 7. 1 1. /gather they thofc young which they neuer brought foorth. But for all their diflcmbiing ron- ceaiement, the young ones brought foorth(faith Ambrofe) hea- ring the voice ofthcir true mother, leauc the putatiue parent, and go to their owne. Thus vnthankfull arc they , qui dam [ha nolant furta ccqnojci^ingrati funt in mA<ztftru?n , as of luchpure thefc, as they count it, or rather Saint theeues, as we may termc them/ Ierom fpeakcth.Thcfc are as clofc theeues as lO'jr)flPPtl*i k >Jr*!i.*A*. and be branded with fnch a cole, who took other mens things *"!' ■ fo notorioufly with profctfing their names , that when he had tn^Zia/L.' (tolen almoft all Surypides Mcdta forhisTr^gcdie, his fcholers ra?- in a taunt called it, \JWedxam Chryjippt,non Enrjpidid Traaedia. Butitisathankfull and ingenious mind, faith m/Y/;;j\tocon- m vr<rxuut, fcfie by whom we profitc: and it is the part of an cuill mind and **/• ad *fht barren braine, that had rather be taken in theft, then acknow- arhfrlTo-pL ledge the author, &hdcejuafimnces authori ittre optimo pen/an- ?"*%?*'** da eft, nefures e-ffe vidcamur, faith Tatriaus. When Tholes All- ftr <*» ,. IcfiHtt as that Author relatcth, had taught CXfandritHs a ^^°" 7at0i^lfr0m fopher of Prienne fomc excellent skill about the Sunnc,hauing mfit/km mgm§ thanked him heartily for it, asked his Author what reward for jWj^jJj fo great and good a document he would haue: Nothing, 6 pUa »■■ ilfawdiMMtfiiui lie, but that when thou vttcrcfHtto other, nl% "**"**• non Arnu rn^fedeiusreimepotiutcjHAm aJtum repcrtorem pr*di- cMtens: That thou arrogate it not to thy fclfe and make it thine owne, but confcfTc thou hadftit of me, and cite me for thine Author. And (alas J what other reward haue all learned cthnick Philofophcrs, Poets and Hifiorians, yea what thofc indefati- gable paincs of the Fathers, for their many learned Volumes, (who wrote more bookes for Chrifts cauic, then fomc of vs haue read, then many haue in our fhidics) what reward haue
O o they
2po Of the vfe of 'Fathers,
they of vs,(for cucn for thefe bookes hauc they now great re- ward in heaucnj but that we confefle what profite we reape from them, into whofe labours we are vnthankfully entrcd? A j ■ sptjt.i.Md tnou mufl. not be aftiamed to learne, faith n Bafill to Gregory rui'tlifccndum fo neither in teaching be vnthankfull and malicious: what thou vertcu,,^*rfe haft learned of any other, thou muft not conceale it , like har- doccnium mail- lots and whores who make their husbands beleeuc and others gnu^autiab tOQ t]10fc children are theirs .which other men begot, fathe-
«Uo tuie dia:f . • ^ \ r °
eeruyn>qu*a»* ring them amide, z/fmhorem vero ipfitm prodere grata comme- tviulhtut?/*™ fnorationedecetyVerum^ipJiHsfctentiafarentem: but it is meete cert muheret and becommeth thee, to confeffe thine Author with thankefull *7Je°x%sHtp/k remembrance, and father thy knowledge on him who begot it, lutfiioi ubtras Wherefore as Tully told his Urtitus, Tu cjmdctn a Nemo vel lu^futtciuntn fHmpfiftimultaFifateris:velfinegat,furripMfti%SQ may I fay as tru- p*tnmmenti- \y ofeach ofthem and their beft things they bring: If thou con- entes, e. ^c of whom thou hadft them, thou haft but taken them from the Fathers: but thou haft ftolen them, if thou denie and con- feffe notthinc Authors. Why fhould we thinkc the names of Ierome, lAuftine or Ambrofe a ftaine to our Sermons, as if they « E/i/f AiHd. were thofe idolaters, (^frl. 1 6.) whereof Damdfahh,! will not bscnptwut- make mention, nor take their names within my lippes ? whofc ?Jrumte/ttmo- very names notwithftanding, fith the Aimightie hath ^r;nfelfc ma&nommaiH written jn his booke of life, why fhould not we as did the Pro- tune prodttrcret, phets, Chritt, and his Apottles in their Sermons,cite the names S^^^ofthefiithfidlforthcirglorie?
uterconfittn : When Cftiary had beftowed on Chrift but a boxe of oyn t- Ztjun!ZZn. ment,he commanded that vvherefoeuer hisGofpell fhould be nil g/onawde. preached, this thingthatfhe had done fhould be fpoken of for tfamvhaM*' amemoriall of her name, A/at. 2 6. and how muchthem,whofe tut. iuui (ai*. knowledge for his caufe was like oyntment powred out , who ifludCyprtam, beitowed (uch pames in maintenance ot his truth,wrotc io ma- fUudif^rei- ny bo°kesf°rprofaeofhisfpoufe * anc* WW downe(many of ficMiwm them)theirliuesforhis fake, will he that we remember their ?a!nn*lm ^unc namcs in preaching his Gofpell for a memonall ofthem ? ° Zr- modum \fi locu- ra»<r commaundeth Nepotian>that in handling the Scripturc,hc «^t2^™'llYmSly would produce the tcftimonics of the Fathers, and m*ret>&t. their names in exposition ofthem, and would plainely confeffe
cuery
*nd Secular learning in Sermons. 79J
eucry faying of each one, and by this meanes, refufing the glo- tf'/^^f *" ric to be thought learned, was counted moil !earncd.That(iaid Fmm^Smm^. he; is Tertullians: this, Cyprians: this, Laclantius : that, is Hi/a- r^^^0rtm ries: fo Mmutius Foeltx: thus 1'iElorinus: after this manner fpakc ettnerum fmp. Amobius, and me alfo eftfoones would he cite. For omiflion Zmim&m whereof, as I cannot quite acquit our moderne Writers of one ***$**&** partofalearnedPpapittsreproofc, who faith, In expounding "™^li* thcoIdandnewTeftament, they fcant any where dcignc in ty*—*mm their Commentaries, to name and make mention of Bafill or /■*,« >"^«j Atbanafius, of lerome or Ambrofe. of Auflme or Cb-yro(lomey or **'"*" £"»- laitly, any or tne ancient: to ror tneir tneeuifh and peeuilh con- g *,/ ^*»4- cealcmcnt, cannot I but admire fome moderne fpcakers , who (j£2£S '** adopt fas I faid) the Fathers fay ings, and father them on them- fcw* n£mh fclues, fupprefling their names. Or if they affoord them this fa- j^^fe*"^ uour for their inftrutftions, (as if their proper names were odi- *■!« ■*■— ous and loathfome in their mouthes j they cite but as the Pha- 3««w rifees did Chrifrs name indefinitely, Hie bomo, one faith , not HmmMpm* Ambrofe, but one faith, as if we were affraid oftheir names: So xummZL'c'lu*. little honour affoord fomefonnes the names of their fathers. "•■"/»« »«««•- And if indeed we wold fay what fome ofvs thinke in our harts, f\tm\m£+ the voice mould be, atas parent urn peior musy the fathers hnue "■*■» eaten fo-.w Iuftmits Martyr
Apoftoltcus &d:!tgenttjfimus ■ who, as he was next the Apoftlcs R^ ~ times, next them tooke grcatelt pains for (Thrifts tnuh,andf J e a- /"«■>//><>. m ?. led it with his blond, he is too full of Piiilofophie for our SeT-*1***^* mons,hc fhall but iu(t be as Iufltnc the H iltoi ian.
Irenxus^ whom t Tertullian called omnium dAlrinarum curio- t LikdMnr^^ Jijjiwum exp I matorem ,thc n\o(\ diligent and curious fcarcherof *'"'• all learning, he fhall be but an Ironic in our Sermons. Clemens ^lexandrmus (tofet them in feniontic) whofc volumes B U- •fl"4*!-"* rome faith , are full of burning and eloquence bum. me and diuine: who x for ill fo oft called,f bat learned man endued with all I-j :d of x ~4Utrp JmU, knowledge, whofc bookes of Stromes J b'.ufebius d\th yvejluff.-ii hu yuid mtb all Jort of mofl profitable learrim9y\\Q fhall be of no more tec- i koning with vs, then lafi Pope Qement o( Rome.
Tertullian^ *\\C>rLaaa»ti:<sC2\tetU skilful/ w all kind of tear- £/£5, *** Oo a mnZ%
\ re grapcs.and the childrens teeth arc fct onedge.Yca
War tyrant pro reii^ione Cbrifli plurtmu laborautt, r vir finft tc l.
202 Of the vfe of 'Fathers ,
4 ttnm.cdul. niH^ 0f whom a Cyprian when he asked his notarie for a booke to reade, would fay, D* Tertullianum, da magiftrum , Giue me Tertullian, giue me my maifter, and would not let a day paffe without reading fome part of his worke,yea sCcd adzerbum his very examples and fentenccs oft in his writings;he (hall be but as Tertullus the Orator. b ibid, Origett ,whomb Ierome called a man immortAlis ingenij &fecu-
lay ium litter arum ^£^ra^ofimmortallwit,aucl moft lear- ned mall fecular knowledge: whofe knowledge of the Scrip- t idet* ApoUi. turcs, he c profefTeth he wondred at, and though his name dif- i^jempnam, tailed to fome, yetd Origenh fcientiam cum inuidia nominis op- tnq*.tjl inGe*. taret , he is too auncient and original!, and we wonder as much at his name in a Sermon, as euer did Ierome at his knowledge of t vCa-tjMieH. the Scriptures. Cyprian, who was counted e the great name of Or*t. i» CjjiriA. Carthaae and of all the worlds whofe name wot famous in all chur- ches both Heretickes and^hriftians, nhofe name and nvorkes Na- tjanzene profefleth he reuerenced more then he did all other Martyrs, and for his eloquence fur pa (fed other menfofarre , as o- fEpi/l.ad?au!. thermen do bruite beafts. (fypnan , w horn f Ierome te rme s fiveet^ * iit'llt''1°>i%' hkg ahib ft pure fountains w hcmeS *sfufiine,a mofl freet Do- chn/i.cap.40. tlor, and moft blejfed Martyr, h a moft glorious <JHartyr3 and moft b Lib i.de bon. fogfo <2)0flor ; whom as 1 he witnefleth, Inter raros&paucos i Ltb.s.dc'B*?. excellenttjjimt grant viros numerat pia mater Lcclejta3vjho was \°^ffttxtlft' counted of the k Martyrs of C hrift lcfasyomnibus in tratlatu ma- \ (jprix»S.pift* ior^infermonefacundior, in coxftliofapienticr, in patientia ftmpli- 10 m^tyium ctor> *n °feribus largior, in abftinentU fancHor, in obfequio humi- tdcypmn. Hory & in atlu bono innocentior, and was generally called Tuba l?T$T.Anlto9. Deicanenfyxhcfhv'ill trumpet ofGod:he (hall be a well without water, this glorious Martyr mail not haue the glorie to witnes any truth in our Sermons, this trumpet ofGod giues an vncer- taine found in our eares, and Cyprianus mall haue alctterchan- ged in his name,and be called Caprianus^s of fome fuch it^once was, one that for gold brought but Goatcs haire to the buil- m CtmdozScri. ^n& or" tne tabernacle, (falius, Firmianus, Latlantius whom Sect m Ierome ftyles in diuinis Scripturis ft 'udiofifsimum } whofe v o-
itowSvli hmcDeiraDei," he commended fo highly for eloquence and dt»frim**\* learning, that ° elfewhere he cals b\mfluuium Tuition* efoqtten-
andfecuLr learning in Sermons. 3575
tia, he fmels too much ofTuHy , dims is not heauenly enough for our pure ones , nor Ftrmianus fume in the faith . nor Laclantisss affoordeth any milke fincere enough tor thefe babes.
•sfthanafitu, whom good P Conflantine nimed, Morand* te- M*-1 f?ci- gii %n wterpretem: whom ^Naztan^eneySancltfJimumorbis oculHy nw\pL tlu and was counted the light of the Church of Alcxa; •dria,3sr7"^- J gjj *d Ha6> odorct reports : this interpreter muft be nlent in the Church, mfm+.mOm this eye plucked out of our fcrmons, and this light couercd tth'mt/: vnder a bufhcll in our (ludies , and not be fee on a candlcltickc, to giue light to all in G ods houfe.
rBafilt:is Maomu > who futable to bis name was the great llrength of the people , w hich name was penes omr.es , in eucry mans mouth faith £NazJanzene , vi horn l Theodorct called, the ''£>"/**♦* » Itgbt of the whole world, who u Nazaanzene ,thc eye of the world, , ub *Mfc£*}t Cfilaomficam Det vocem ac tub:m% reqtumq, dtcendt fblendcrem: t0f 1;;; his Itrcngth kernes butwcaknclie in our eyes, tniscyc is dark- GngNr/** lies in o jfbodie, this trumpet of God founds haifh in our eares, '" UtU **&*- his filuer we count droifc , /?*//// is but branll in our account, or but like BafliJes the gnolticke.
IhUne, whom in hi s writings x Jerome found, Grxcitflcribta % Wfi tdThwt* Mdorrtatum^nd /called th*-tmoft eloquent man the trumpet of God y-*r^'d**uf AfAtnft the zsli umt/md ■ Deucalion 1 ft he world: his flowers I'm el 7 Ep//?.*^/* not fweetc in our noftrils, this trumpet of God giues fuch an vn- Lttcltr- certainc found in our cares , that we cannot prepare our felues vnto battcll: we enc out with the Prophet in a worfe meanirq, Woe is me, I bane heard the found of the trumpet : an d \\ he n w e arc bid take heed to the found of the trumpet, \vc anfwer like them,/rr.5.i ' , Bat W*»&mt t*kf hudJN\\9k\ fhafl I lay,fomc think c of (bereft?
t#9.VI bpna ■ Theodoret termed , Prompt: JJmum defenfo- *bkub#JUd, fpm t/faoftolkorttw Jitmnfmm, {he iMOil reaoic defender oftha fJ/-:5-
Apoltohcall truth.he (hall be but Cbjnliothe palcrk Poci pipLint.es, the appearance and reuclationol UQ( nes
the PJ atonic be. */r<7<?M-'*«, fur named by an ex. fh-
\ui a common fellow* Amln //. ', whom his fcholer h Anfme termed the 'Bsfiop i-novne to the in ft throt^ 1 ' ■**
Oo 3 " tht
294 °f *&e vfe of Fathers 9
•Jtyprf*- the wortd,who finable to his namc,as cErafmus noteth,flowing with heauenly Ambrefia, is worthy to be Ambro/iw, that is,ira- mortall with God and men,he (hall be forgotten, and his name cleane put out of our fermons. Ierome,Cuch a map of all kind of learning,that whatfoeuer gifts were fingular in any feueral men, were in him alone moft excellent,that he excelled al men in that i E?ifl.nunc*p. wherein they excelled all,as d Erafmut auoucheth: his diucrfity frtfixxtom ur. 0f tongUes \s but a confufi0n of tongues for the building of Ba- bel, his wit without wifedome , his inuention without Judge- ment in our cfteeme , and the tongue of the learned (hall want an hearer of his infinite learning. Chryfoflomey cut attrei oru cog- *gpijt. prefix, nomen tributumfaith c <fr^/w«/,intcrpreting his name, for as his €kry/9jt. name was,fo was he ; whofe Sermons to the comon people, horvfm-
{UbJ.biJi.eccl. gular thej were (TaithfiV rates) I need not declare ^feeing euery one isf'*^ii 8 k li may reae^e wdreape great fruit & profit therefro: ofwho his £ma- \dufcq.'%. ' fter and predeceflor Libanim witnefled at his death,that he was *d dicendum acperfuadendumpotens, & inter fui temporis oratores excel/ens: his gold is too light,and in the ballance oftheir braine is found wanting,yea laid vpon the weights is altogether lighter then vanitie it (elfe. What laftly (hall I fay that we thinke of fa- ther AuJ?ine,the perfection of all thefc ?
tsfurelius Auguflinus > then which writer the world hath fc Epift.frdfix. nought velmagii aureum velauguflius, faith hErafmus> that the u».i.Auguji. very names fceme not in vainc , but by Gods prouidence to be gtucn to the man (though we thinke ■ fluid hoc fcriptore velmagU ifsMit.Md Au^. <tneum & anguflius) whom x Paulinm cald the fait of the earthy tf$p.lijmrt.2.. a cartclle worthily fet on the candlefiicke of the Church, his mouth a conduit-pipe of liuing water, aveine of that eternal! fount aine9 and klfflif. ktrumpet of the Lord: this fait is vnfauory,and meet for nought but to be caft out of our fermons , and be troden vnder fcetc of men, this candle to be couered vnderabuihell in our ftudies, this conduit- pipe to be flopped , this fountaine to be damned and dammed vp.He was worthily tcarmed,^<? hammer ofhere^ //£ff, whofe word was like an hammer that breaketh the (tones, as V^<r/#/<rfpeaketh. But though this heauenly fmith abode by his anvill, and did his diligence to labour the iron , that the va- pour of the fire dried his fle(h , and he fought with the heate
of
tndfecuUr learning in Sermons. 2 9 j
of the fornacc , though the noiie ofthe hammer was euer in hit eares, and his eyes looked ftillvpon the things that he made, though hefethismindtomakevphisworkes, and watched to poliCh it perfe#ly,as fpeaketh * Syractdes'.yQt muft he now keep /*«!.: i.ag.>, filence in the Church,and the hammer not be heard in building the tcmple.Thcy are afhamed to name them in fermons,w hole names were fo famous throughout the v\hole world, whereas modernes,thc Tonnes ofthefefathers,thcy procaine with great gloric . m Erafmus faw it in his dayes, and complained , / ulco Si^f*"*** quofd*m ( hithhc ) pr<e nouis Ubelli* cjm nunc rndtcjiracjue prouo- lant, veteres authores faftidire.m tantum, vt c~ Origmtm & Jero- nymum velut feXAgcnarios ,ejuod eft m prouerbio,de pont e d:t urban- da exiftiment. Ego vero vt non arbitrorajpernandumficjutdhorum temporttm interna veltxcogitarmt, veltr.flaurarwt , ita mentu eft improb* vetuftatt non fuum deferre honorem : mar at a vero etiam eos reijt ere quorum mduftrta t Ant urn debet orbu C/jriftunus^^uid emm nunc poffemus mfacris Uteris^ mfi Origenii.Tertulliant^ C^rJ" foftomi, leronjmijHt/Arij, Auaujltni monument is adiuti ? It thefc men that condemne the naming of Ambrofe and Auflme,\\ ould not alfo name C :lum and T^-^their partiall dealing were lcile. But ifthcy daic name a Father, it is low downe, as that "hypo- *8*m. tf.fi. cntc named VA/erna in the temple , Labra mouens metuens au- diri} they dare not fpeake out lcaft all heare it . But [alum and 2?«*, on whom they thinkc , as on Eliftus l.liab his fpirit is doubled, they prodaimc with courage and contention of voice , lanepAter, cUre: dare cum dixit Apollo : \\ hcreas rathet they fhould contrariwife cite thcm,as did thofc two : or if they dare name Fathers, it is but bare Ambrofe and Au/Ime, whom the Church counted Saints, and put Saint before their names, when matter Calum and matter B**A they will be furc to found out; whit partiall men are thdcPAl is, they might at lcafi honoi the fathers as much as their fons, and call them mailer Ambrofe and maitcr Aaflme. I fpeake not this to difgracc thofe men of ycfterday, whom in many places I oft counted true learchers of the fenfe and holy land of Canaan. Ncithcryet wold I haue any to prefer rhofe recent writers CO the learned ancient Fathers, or.Tr as ° fomc too partiall,indifcrcctly haue done,as if the gleanings ri*»w i**.
of
49 6 Of the vfe of Fathers,
oSEfhrMtn were better then the vintage of Abicaer : and what haue thefe done in companion of them ? but onely to (hew the factious fpirt offingularitic offome fe&aries , who in (lead of the Fathers haue children, whom they make Princes in al lands. P lib M (kefcr. Neither is my cenfure the obferuation of learned P Z(m chins fu*jt.u.ea;.i. himfelfe,who hauing fhc wed that the proud contempt in fome ofiearncd men and interpreters to be onecaufe of not vnder- ftanding the fcriptures anght,taxeth thofe fharply with fa&ion jQuinimium addttlifuntfris mterpretibus^'ho are pinned to the flecueoftheirowneinterprcters;wherofastheP3pi(tsareguil- tie (faith he) who are pinned to the Menkes and Doc"tors,7~/?«?- ma4t ^£gidius, Scotus, and fuch like : {ofontplerique etiam mer nofiros3t\\cxt are not a few (by your leaue) cuen among vs Pro- teftants alio , quibus religio eft ab interprctationibus fuorii precep- tor umv el minimum deftettere: and he fhewes the efrecl & profit of fuch fe&arifme, Itafit3vt & ipft (pontefe priuent verafcriptura intelligent ia\ & dumfuos precept ores in omntbus^ &per omma vo- lant tueri .turbos excitant in Ecclefia. Ti^es eft perfftcua velme ta- cente . True Zanchius, it is fo plaine here, that one may runnc and reade it in this land.For my poore part and little reading in the Fathers, when I found fuch (tore of heauenly learning, of diuine meditations, found expofitions, patheticall aroplificati- ^Efift.prAfix. ons,and godly admonitions,I rcfolued in my (clfmth^Era/mus &hkudtgrSl vv^10 ^ r€a^ them all more then many of vs: In Athanaftofiif- s»ncittk ficimusferiam acfedptlam docendi perjpicuitatem. In Bafilio prttcr
fubtilitatem , exofculamurpiam ac mitem fuauiloquentianu , In (^hryfoftomoyfpente profluentem orationi* copiam amplellimur . In Cyprianofpiritum veneramur martyrio dtgnum. In Hilario9grandi tnaterU paremgrandiloquentiam atqtte cothurnum admiramurjn Ambrofw dulces quo/dam aculeos . In Ieronymo diuitemfiriptur st- rum pemtm optimo iurelaudamus. In Gregorio pur am nullo^fuco pffiuratamfanElimomam agnofeimus.And in Auflinejis in a map, al thefe we admire.Thus thought that learned man of thefe Fa- thers,but Srafmus was deceiued,and for this wil they count and write him but Eras-mus. And though late writers fro them giuc vs oft the true fenfe and meaning of Scripturejyet in my (imple iugdement, profound Auftine for queftions, learned Urome
for
i
tnd Secular learning in Sermons. ap 7
for cxpofitions, pathcticall Chryfoftome for amplifications, ho- ny 'Bernard for medications, pithic Cyprtan for perfwafions, fweete Ambrofe for ailufions, which they call delufions; elo- quent Naz.ianz.ene for mouing the affections ; in Head of their children, I ftill iudged thefe Fathers were made by the holy Ghoft, Princes in all lands. And though in refpedt of informing the vndcrftanding,therc may feeme fomc collation,yet for lea- ding and conforming the afTedion, and reforming the will ( I fpeak before theLord and his Saints)I think there is no cempa- rifon. Lege eosy(2r muemes nos, comparatione coramfmpermffimos , faith 'one: Do but readc them, good brother,(forfuch com- rjcromE^fi, monly ncuer readc them, if th:y did, it were impoffible they **■■■* fhould diflike them) and thou dialt flnde many of vs vnworthy to cary their bookes, which made me (I confe(Te)refolue with that cxcellentfFather, CMcatnpropofitam eft, anttquoslegercpro- JfiZm?' bare [insula , ret mere qua bona f ant t & a fide Ecclefix non recedere, Wherein,as I freely profeflc with Brenttus, Patresvtmaltama- mo , it a camtiem eorum react enter veneror, acfentio eos plartmam \tiUtatu in Ecclefiamconferrc: fo can I not but with c Bucer pro- JJ&^"* * claime againll thefe AntipztQxsJnhamanam eft,nedam tndtgnum f/us Dct, vere pios, vcrc^dollrinafacrafladiofos, ac non par am de Ecclcfia Qmfltfai-i fcriptU merit osjemere adeo in ordwem cogerty adeoqae omnem illis aathtrttaiem dcrogAre : idejaod pleriejae fibs, ncfcio cjao (pirttattarbalento h»c nofirofecalo nitniam ejuam licentcr permtferant. Thou faidlt that truly Bacer , they do it nefctoqa* (biritujl is from the fpint . He addcth, Hie candor, bee confenfm fladmmqxum om>;tb:u debeatartiW\s fauour of naming them, whereas it is due debt to all authors , 'Practpae debetur yr, (jaot mr.ltis tam fecal n^ fapientix,& (anUimomx nomimbai tot at fere orbu (aifcxit &vcncratasefl. When 1 haue laid neucrfomuch for them, I cannot giuc them more due commendation aboue late wi iters, then learned u Hjfirim doth in a whole chapter, ■! who had read & compared both fo throughly. I wil let downe A* his owne words in Latin,bccaufc in this qucftioil I fpeak to the IcZTCied.ZJebemcnter demtror qaoraneitm male fermtort<m$ngemti dciadtcMfand fo may all wilcmen) qui prdflanttJfinM remedsa ad itiitandam omnc wcommodam etfi porrtfHcrnant , xgrc tame
' V p
29$ Of the vfe of Fathers,
runt vllos w/hnclorum patrum letlionem incumbers (witnefle the duftte deskes where they {rand,whereas the boords oflate wri- ters are worne bright,and the bookes blacke with reading) non titter improbantydAmnAntyrepudiAHt,abijciunt veterumfcriptA vni- Herfa, cjuamfi nihil in ijs extaret dignum cognitione , & de £hriflo nihil vnquam docuijfent veritAtifAcrtfcnptur* confentAneum. At- quifAtisfupcrcjue conftAtjnultos exfAntlis illispAtribus vitAf*ncli* monk conff>icuosi pleroftjue etiAm mirAculis dares extitijfe : adh<ce, propter confeffionemnominis Chrifti dirA perpejfos : nonnullos etum [Anguine fuo & morte fort iter tolerAtA, confignAJfe confefftonisfuA efrfAnt dottrint Eu Angelica certitudtnem. Conftat infuperycjuomodo Dew dignAtmfit quo/dam illoru:mirabtli virtute fttritpu ac gratia in docendo celebres in Ecclefia redder e: & quomodo donis hifce tan- turn iMuerint,vt in after edA veritAtejn redarguendis cenfutandife tarn Philofiphorum quam hxreticorum errortbnsjn exhort At tonum grauitatetinAcrimonia &feueritate conuiclionum,in confolationum dulcedtne, Caeteros omne longo interaallo poft fe reJinquant,^- quorumvis hominHConfcientwfupra quadici queAt^rofmt. fonftnt pr&tereatfuantopere fita dotlrina & pie t ate Ecclefiaspromouermt , flabiliuerint, & quomodo integrAt optimec^ ordinate pofieris reli- querint^mteurAA & optime ordtnatOjtYez. HjperittetNoyWe haue found a more holy and pure policy c<elit us de/apfam). Quinetiam in hum vfque diem experimur% nos illorumfanfliffimis lucubrttioni- btu mirifce Adiuuari : Omnem conferuAndarum hccleftarum art cm O* prudentiAm ex ijfdem addifcamui neceffe ejifnot neccflary nei- therjif we find better at Geneua). Denique non pauci qui nunc a- hcjutdlaude dignum fcribendo pr aft Ant , illorum plumis fe fubinde veftiuntyOrnantfoperbiuntyqnamuis CAllide difftmulent. Hac fgitur quAndo itAfe habent, equide Inuidos & Maledicos obtre«5ratores itfos indignos Arbitror ^duerfos quos p/urimis verbis pro vedicada fanclorum patriot dignitAte a CAlumnijs dtmicem & propugnem, Quod fit ales mores ac vitu puritASypar it e dotlrina in ifiis elucerenty ft tot in dicendo fcrtbendo^laborei exhauftos yfi tan turn Ardor em Ad illuflrAndam Chrifti gloria confirmandaf^ ScclefiasfttantumAntmi robur infuftinendts pro veritatepericulis conjpiceremus infupcrctli- ofts & delicatis iftis Arift*rchisfeucenforibi*s,quAntA h*c omnia fu- ijfc in pnfeis litis pat rib m noHimHiyfuerHntautemexceiUnttfJimA;
t$m§
' *nd Secular learning in Sermons. 299
tunc fane nos aliquo patio aurem ipfis accomodaremtu . Nunc vert cjuakcIo mht/prcrfus etufmodt deprehendt tn ets potesl , quamlibet fcrupulose omni ex pate arcumffieEtes y nos an dire eos nolumus^ mtstto mmus refpondebtmus eorum cautllat torn bus. Thus farre Hy- pertus for the Fathers. Reade this Antipaiers, and be a- (hamed.
I know noreafon in the world, why they fhould either mif- likc or poltpofe molt holy men, Confeflors,Martyrs,and mira^ cle- workers, the pillars of the Church, the burning lampes ot good life, and lights of great knowledge, but either becaufc they are too learned, as Feftus faid ofPau/; or elfe becaufe the y were reuerent Fathers of Gods Church:and it may be,that one hcrbe puts death in the pot, and ifthe name of Bifhop go by their eares, it turnes the whole pot of pottage. I will end this with the Wife mans aduice,£Yr/. 3.2. He are jour fathers tudge- menty 6 children, and do thereafter that ye may be fa fe: for the Lord rvillhaue the fathers honoured of the children, and hath confirmed the authontte of the mother oner the children. Let me addc with Syracidestcap. 44. 1 . Let vs now commend the famous men, and our fathers of whom we are begotten. The Lord hath gotten great glorie by them , and that through his great power from the beginning: they haue borne rule in their kingdomes , and were renowned for their power, and were wife in counfell,and declared Prophefies. They gouerncd the people by counfelJ, and by the knowledge of learning meet for the people, in whofe dodrine were wife fentenccs. All thefc were men hono- red in their generations, an J were well reported of in their times. There arc of them that haue left a name behind them, fo that their praiie fhall be fpoken of: their U cd (hall remaine for cuer, and their praifc (hill neucr be taken away: their bodies arc buried in peace, but their name liueth for eucrmorc. The people fpeakeof their willdome, and the congregation talk of their praifc, though malice fwcll at bertcrs, pride difdaincat fu- periors.humonltsra^r, fciiiiiacickes cut offthefeconduitpipcs of liuingwa'cr, and that tmpura purita*, as AKfCJtfMMM cals it, (tonne, and fonncs.aw ourSiuiourforetold^rifeagainft the fa- thers and caufc their name to die: though their tongue blcarc Pp 1 and
300 Of the vfe of Fathers y
and their pen blot the name s of the fathers; which blefled Bli- nks are now taken vp in heauen, & haue left vs their cloaks be- hind them: yet let my tongue cleaue to theroofe of my mouth, and my right hand aifo forget her poore cunning , when either refufeth to proclaime from my heart? The fathers , the fathers, the chariots oflfraeiand the horfmen therof. So much(indeed too much) be faid to their firft vnrcafonable reafon, of abandoning the Fathers fayings or names from our Sermons. 2. Ob. It hindereth one from often preaching/^. i.ReJp, It hindreth no artifts (as Preachers ftiould be) who were brought vp at the feet of Gamaliels in the Collcdges of the Prophets, and therefore haue this handmaid at a call, with the A pottle, to wait on her miftrefle. And they that want this knife of fecular learning, how can they diuide the word aright to Gods people? Such runne before they be fent , as the Prophet x Lib.iMrat. complaineth, and x Erafmu-s, as I faid, obferued in his dayes, JJE?«£2J Such wold be Doaors of the law , and yet vnderftand not what afsihuntquMbet they fpeake5nor whereofthey affirme. A Mimller y muft be apt wS&h&c. t0 divide the word aright, therefore a Logician: % apt to argue and y z.Tim. j. conuince the gaim fay *ers, therefore a Rhetorician : a aft to teach , a uTuii 5. therefore furniftied with all kind of learning; do all things by order, therefore methodicalhand he that comes without thefe, ft Lfri.de On. js like the bad Orator in b Tully, who thinking he had moued his auditors to pitie whereof he declaimed, asked Catultu after his Oration, Num earegie mifericordiammouiflet } Whether he had not maruelloufly moued pitie: Yes truly,great pitie,(quoth he) for I thinke there were none fo ftonie harted and blockifli, but they pitied thee in thy fpeech. Such may fooner moue pitie then pietiein their people. God will one day fay to fuch dif- penfersofhismeatetohis familie,aihe faid to Shebnah the fteward of his houfe, Efa. 22. Quidtu £/<:.* What do(t thou here? Or as Ierome with others out of the Hebrew tranflatc it, jQuidta, qutjiquis, hk? What doft thou here, in templo Dei irt- digve mimflrando? as Lyra* Indtgntu tali habitatione ., as Aquinas. ssfut qua ft 'qui* hie ac ft ejfes ahcuitis valorU 3 as Hugo glotTcth, c iXor.ui6. Sucha^/^^fhouldnotfitin ^/^chaire,whereofthccA- poftle asked, quis^ who is fufficient for thefe things ? though
now
andfecular learning in Set mens. 3 ot
now they rcfoluc the qucftion cjuu into ejuifquu^ho is not fuf- ficient tor thefc things? Where (nail I lay the fault of fuch quea- fie & quad-ones? Is it Rebeccah their mother, who by commcn- datorie letters puts them in the apparell ofChriit their elder brother, that our auncienty^^ know them neither by voice nor by hand, and fo fteale they a blcffing from dimmc fights, that know not whom they blefle? Whcrcioeuer it be, a Minilrer without knowledge of the Arts cannot be apt totcaclyts d Hj- d Libit r*t. periw proueth at large:and iffuch haue them at a call,how bin- STT^* der they his often preaching?
2. It hindered not the auncient Fathers, nor our late belt Homiliits,whopreached,preached I fay oftener then many of thefc do. I will (hew them anon, that if they vfed it more of- ten then they do,thcy (hould preach more and talke JcfTe in the pulpit then iome do.Iefus went about all cities and townes tea- ching in their fynagogues, 2116 preaching the Gofpell, faith the Euangelift, Mat. 9.35. On which words Aiufculiu thus taxeth taikingMiniftcrs: Non dicit Joqnens , fed pradtcans : exiqit emm Ho;ifmp licit ernarr ant em nut loqaentemjed prtdicantem. ^uem- ddmodum non fat ts eft adprtdtcandt Fnangelu munns exec*uendum fimp /tetter ad populum dicer c if u&ftrtptajunt , fed opxs cfl vt totu 'J^j*™^ Vtribw tfia gratia deprxdiccmur. Licet emm vera dtc-.-.t qui ea d'l- H.utr.i \ aty tjux in EnMgi lies frtptts let urn Mr \ non tan.cn max diet pot eft ^*"£"££, Euanvely prxdic.it or ^mCi predicant is etiam referat conditionem & conc*nt,.tur.,t. indicium. He addes his cenfure of fuch talkers .• Prowde parum %'£*£?£.* apti funt ad pradicandum hua;iqelium^ qui tantum hoc cur ant , vt l**dMm*m «yf, tdhoramdicaKtadpopulrtmvtcumque; he giucs no Icflc cenfure It^Jrl^dHZi e elfewhere of their profiting the people. if Mmfcmlm had heard »«•"» - fomcofour talkers, he would haue reported ofibmc plftcc:Z*- \ mmttr, mm . To what end Icarnc we in fcauen years ***!*&*•**
the arts?Towhttporpofc Libraries aiulilorcd(ludies?to what ummur^ end tongues? nay to what end Itudying twenty yeai es in the V- /;'<r/"*"' •* niuerfitie.if a Preacher mult lav ro more on a text, then an ar- nSmwrn* tifan,atailcr, afhoomakcr,and a era ies man can, w;th a tcfli-"'*l"J^,',': ^* monicand an example from an Index? Ifthlfl be to preach,then tpHmmJm cucry filly lay-man that can rtadc, may fciiic the turn *3#
f cranio h*c? What needed fuch plinei and colt in the Vmucr- 6vr«* 4>*tn»»t
Pp 3 (ities?
302 Of the vfe of Fathers,
fitics/5 Is it not excellent, when cuery idiot that heareth vs, may fay with himfclfe: Sadem & tu ex hoc locopofsis dicere , as out of Keckerman I noted? No, it hindereth no arcifts from preaching, whohaue it at commaund,and helpes them todiuide Gods word aright from often preaching. How oft wold they preach? the belt and molt famous Preachers in this land hauc ingeni- oufly conferred, that they cannot preach aboue twife aweeke, they could ipeake indeed fixe times, but they arc charged to trench the word, 2. Tim.q.. 2.
3. Oh. Ithathnopromife ofblefllng, ergo. 1 . Refp. Euery good gift comming downe from the Father of lights hath apromifeofblerTingji.C^mi^.when it is yfihd
f !,£[&,}. ii. to hie glorie. Truth onercommeth all things, (faith f £fdras)trnth is greater andftronger then all. All the earth calleth for truth, and theheauenble(rethit,i.£/^r^/4.-c>. And indeed as riuers in their channels, though they taft of the earth, and rclifh of rhe mudde wherein they runne, yet coming into the fea , refume their auncient faltneffc: fo truth in the heathens , though it taft of their paganifme when they vfe it to worldly refped^s, yet re- turning to the authors feruice from whence it firlt came,recei- ueth its old vigor, and may ferue as fait to fcafon the nations withall.
2 It had ableffing in Paul, whoconfuteth Philofophers and Atheiftsthereby,^<5?.i7.i.Or.i5.Ithadablefling in the Fa- thers, who confounded Heretickes and Apoftatcs therewith, and fomay we Papifts, Turkes, Heretickes, Atheifts, Epicures, Scifmatickes, Puritans,Anabapti(ts,and Brownifts outofna-
gStwAbap. turallreafon.g Ambrofe profefleth,heconuerted Aufline by the
***i»jt* helpc hereof. It lead the heathen to the knowledge of the God- head and diuine matters, Rem.1.1 9. It made them morally iuft, wife and vertuous, and taught them to do the things of the law, i?0w.2.i4.i5.andhowmuchmoremayitChriftians, when it is directed by the word, and made powerfull by the fpirit of fan edification?
I Argument j~his their frond Obieclion»frovt reafons. Their third isjhe atu
ami oU»c», thorttte of all Writers.
i. Ob. The auncient Fathers and recent Homilifts vfed it
not
tndfceuUr learning m Semens. 303
not in their Sermons: therefore they thought it vnlawfull, or at leaft not expedient.
Refp. They all allow it: and whereas mod the auncient were buficd in deputation with Herctickes, yet euenthoie,who on- ly preached to their people, vfed it often and much in Sermons popular, and that when no controucrfie was in hand but the doftrine of faith and good manners, as anone fhall be (hewed at large . And furely the obiedor of this reafon , read neuer (God knowcth and he too; the auncient and modernc tho- roughfmc thinkes)but tooke it by heare-fay from the hucftcrs hand.
i.Ob. Yea but Chryfoflome excufeth himfelfe to the people, and mskcth an Apologie for vfing lecular learning in fermons: ergo he thought it either vtterly vnlawfull , or much inconueni- ent to be vfed.
T^ef. I might here anfwer with hIerome,Sedtpfa loca nomina, h ^p^Mu*. nee hoc mthi fujficiet ntfi eadem dtcla ad vcrbumprotulerts , the 7^*Sr- obiedor might hauc noted him, where, if he had it not from o- thcrs report?
Indccde I find QiryCoftome {ortt.'i.julHerfui IhcUos) excufeth himfelfc to the people by 'Pauls example , that in his fermon fpeakingofChnlt, he cited Ethnicke Philofophers, as ^T'ytha- gor . , Plate, Ty /»fns, Socrates and 'Diagora* . Which if he did in refpe&oflewcs , he might iultly , who reie&ed heathens learning and witnefle, as 1 (hewed before . If in refpeCtof his people and aud'torshc might iuftlv,becaulc fpeaking of Chrift he broughc Something from Philofophers,who neuer heard nor dreamed of the M flus . HoA-focucr he there apologizcthhis allciging of it then, hcoLenarter(as hereafter I will lhcwj ci- ted it to h 1 people. Vid in the next [cwnon contra concMbwartos, he a '.(..'.^'-t lit he fable of Tantalus in the Poets to his auditors for no point ofcontt oueific at all , and very often vfeth it in his popular ferm m without all apologie when no controuerhc wis in riand.T iswasbutagctleoffome who had not read the father throughout.
3 . Ok, Yci but Urome in his Epiftle to Fu/fochta , reproo- ucth ncr for reading proplunc authors with the Scriptute, lay- ing.
304 Of the vfe of Fathers,
ing, What communion hath light with darkneflc ? what' con- cord Chrilt with Beliall ? what Horace with the PfaJtcr ? Vtrgill with the Euangeiifts? Tally with the Apoftles ? Is not a brother fcandalized,if he fee thec ht at table in the idols tempIe?And al- though to the pure all things be pure,and nothing to be refufed ifit be receiued with thankfgiuing of them that know the truth; yet ought we not to drinke together the cuppe of the Lord and the cup ofdiuels. And to diflwade her from this, tels her a ftory how he was in a virion cited before Gods tribunal,and beate for fpendiqg fo much time in reading Tully,Plauttts, and fuch like: & was told 3C xiceroniantts es no ftrnjliauw }thou art a Ciceronian Ierowetand not a Chriftian. At which word hepromifedto reade prophane authors no more , and kept his vow for the i rtro»t.procsm. fpace of fitteene yeares,as we ] reade in his writings.*^*?. i*G*L\*iv*Hl. J anfwer with k tsfretiw, Ierome prefcribcth to Euftocbia, kPMoc'iso. Quafc dele at ejfe letlio MonUlis Noma , what a virginc confe- crate to Chrift ftiould chiefly reade. Not Horace as the Pfalter, nor Virgil as the Euangelifts,nor Tally as the Apoftles Epiftles. Not thefe more or fo much as Suflochia did . He reprooueth this in women (as he might in all ChriftiansJ fpecially confe- crated virgins and Nuns giuentodeuotion: but in hisEpiftle vnto l^omaniu , he allowcth men to reade and vfe them with fnodcration,efpecially Minifters,whomuft be apt to teach, apt to conuince , and able to deuide Gods word aright to his people.
2 . For his ftoric that he told her , ifit was true, he was iuftly to be blamed , becaufe ( as he confefleth to %ufflnw ) he read them with fuch delight that hedifdained the Scriptures : and therefore defineth no man fliould reade heathens more or to mucrras prophane authors; which no Chriftian wi'l denie. iScbottnSptf. 3. Whereas many ( faith lErafhtus) belceuing this fable, MMLupcb. <]are not mecjclle with fecular learningjeaft with Jerome they be beaten,they are deceiucd with a dreamc. For Ierome himfelfe in his Apologie to %uffinus (who charged him with breach of this promife and periurie for reading them after it)tels him that it was but a meere illufion of Satan, and fantafticall drcame (as there he confefleth he had many fuch) and not to belecucd.
and Secular learning in Sermons. 30 J
Ipromifcd (faith be) when I was aileepc and not mine owne man.raI vowed neuer to reade them for further knowlcdgc,but m D'f»"** to remember what before I had read in thofe authors. fZlW^mZi.
And whereas he told Euflochmm, that he had not read Tutly, ru '■ C/W//,norany propnane writer for 1 j. yeares, it was not be- 7(uf. caufe of his dreamie promife & flecpie vow,but becaufc he had fere ejes^muchf ekneffey and infirmity of his yf hole bodtr. as "there 'T,rc*'*- m he confefteth, and telleth Ruffn:^t\\\\o accufed him forrea- * ding them when he mended, that being acquainted with them from a boy, he could not vtrcrly forfake them: adding, St Uteras dtdicijfes, oleret tefl^ingemoh tut quo femci fucrat smbuta : thou re3'ie(t truly, and therefore art fo learned, and blameft me for reading him, vtfolw inter ecdcfiAflicos traclMores elo que ntU flu- mine gloneris.
Wherefore feeing neither Scripture rightly vnderftood, nor any rcafons truly examined, nor any precept or pra&ife of auncient Fathers or late Writers, difallow fccular learning in popular Serm6s,as at large I bauc fhcwed:it is not vnlawful to be vied in the pulpit at any time, as fomc from this do pretend. The confidcration whereof, made me bold to vfcthat whereof I faw no prohibition, cither from Gods word, reaion , or mans iudgement. And therefore as the ° Lacedemonian women* O^wthb-^ with child, laid fairc pictures before them, whereon looking often and earnestly, their reflcxc might make them concciuc as fairc children : fo did I in concciuing this Brotherly T{econctle- ment,hy the bcautifull workesofthc Fathers, the faire images and pictures of their minds before mine eyes, that this child might be like and rcfcmble them, at leaft in fomc little member of the bodie. The law full vie whereof, both ecdefialticall and prophane Authors in the pulpit, though it hath bene fufficicnt- Jy proucd by a P famous Preacher and Doctor of our Church: f d. K.un.4* yet, fith it is now called into qucftion againc,not onely in A-",;*'"'- thens,but euen in the pulpit.gmc me lcauc; tor apologv ofminc owncpracl:fe / to gleane after that labourer in Gods harueft, andfhcwfirft by Scriptures, fecondly, by rcafen , thirdly, by
I I DC tent Father! and late Write: s, that hNMNttf U Mi $npopuUrS<rmons, when no controucrlic is in hand.
Q^l For
$06 Of the vfe ofFatbcrs^
For thefirft. That learning which chc Scriptures forbid not to be vfed in popular Sermons, may be lawfully vfed therein,i , Cor. 6.1 2. All things indifferent are lawfull: but the Scriptures forbid it not, as in examination ofthe places allcaged is (hew- ed, ergo.
2 That learning which Godhimfelfe preached and reuea- led to the people for the knowledge ofhimfelfe, is lawfull in popular Sermons, if Gods pra6tife may be a patternc to Prea- chers: but fecular learning God preached and reucaled to the people for knowledge ofhimfelfe, Rom. I . I p. vide Mart jr. & Gualt. in id. ergo.
3 That learning or knowledge which taught people to do the things ofthe lawe, is lawfull in popular Sermons, I meanc ft ill, when no controuerfie is in hand: but fecular learning and knowledge taught people to do the things ofthe lawc, %om. 3. 1 4. ergoy&c. Compare their decrees with Gods law, and fee how neare they came to it by their naturall knowledge, wher- by they were a lawe vnto themfelues.
Touching veorjhipping of one God'm the firft commandement ofthe former Table, this knowledge taught them lb much,as their books witnes.Sce TtilljlibA.de Legtbusjib. i.de nat.Deer.
1 Libucont. and1! Cjrill brings the doctrine of Pjthagoras to proue this
*** point.
In the fecond Commandement the Law forbiddeth images of God. The Perfians didfo alfo , as Strabo reporteth ; and in their war againft the Grecians burnt the images of their gods, not in contempt of religion (as fome Greeke writers enuioufly
r Hvnii.iwH accufc them ) but becaufe ( faith r Guahher ) they defired to fct
7fc>/». 2. yp the worfliip ofthe high God , and purge it from idolatrie;
the like ftorieth Tacitus ofthe old Gcrmains;and Numa the fe- cond king of Rome counted it impietie , faith Plutarch , to re- prefent the liuing God by the forme of a man, or figure of anie liuing creature. And though fome of them when they knew God, glorified him not as God,but became vaine in their ima- ginations, and turned the glorie ofthe incorruptible God into the fimilitude of an image of a corruptible man, and ofbirds, of foure footed beafts, and creeping things, %owa .2 3 . This was
not
and Secular learning in Sermons. 307
not Gods faultjfaich Cjuahher, who plainly reuealed this know- ledge and his will vnto them , but their owne foolifti heart, which turne the truth of God to a lye.
For the third precept , forbidding to take Gods nameinvame, manieof them by this their knowledge dcteited Exorcifmcs wherein it was prophaned , and Theophraflusm P/utarke chec- ked l^ertcles for this thing. Asforperiuric , wherein his name was abufed , they puniflied it fcuercly , as examples in their (lo- ries do witnefle.
For the fourth precept, oftkeeptn^his Sabbotb, they ordained iawes for the like, though abufing their knowledge,thcy milu- kd it with multitude of ceremonies and ridiculous rites.
Touching the fecond table in generall, their precept of cha- ritic was , Do to others as ye would be done to, which our Sa- uiour faith is the Law and the Prophets.
For the firft precept, or 'honouring our parent s, Homer bad the fame, and gauc the fame motiuc , Th.xt thou mnft hue long vpon earth. And Solon (as Tally reporteth) made no law againit par- ricides ,becaufc he thought none would be ibvnnaturalland vngodJy, as to kill his parents.
For the fecond , Thoufh.ilt not ^//, their reuealed law of na- turall knowledge taught them this abundantly, prohibiting ho- micide by their publike lawes , as their bookes witnefle. And fuch was their feuericie againlt it , that from the building of the Citie, the fpacc of 6 20. y cares none was killed by anie priuatc hand within the wals, as Dionyfius Ha/icarnaffeus reporteth.
For the third, Thou fait not commit adult erie , their lawes were fcuerc againit it , and puniflimcnts of it grieuous. The E- gyptians lawes punifhed it w ith a thoufand ftripes in the man, andcutoffthc nofcof the woman , to dctcrre others from the like, Diod. StcnlJib.Z.de rrb.anttq.cap.Z. faLRhodJih.z i.crfp.4 ?. Solons law permitted , that a man might kill the adulterer \\ hen he found him in the ad. The Athenians mulit it with a mullet, vide Qd% RJ)Oci.hl>. : -j.c.tp.^. PUto with death, lib. 9. de kgi The Lemnu fo contemned the goddefTe f'enuu that none wold facrifice vnto hcr.onely bccaulc they thought Hie had commit- ted aduitcric with L/M.irs^^lcx.ab .llc-x.tib.i.cap.i^.
CL<1 * The
joS Of the vfe of Fathers ^
The Leprei led the men three dayes through the Citie , con- temning them all their life after, and made the women ftand vp in the market place to be a fpc£tacle of mamc eleuen daies,0/. %hod.lib.i\ .cap.$.& zsflex.ab i^flex.lib.^.cap.\.
The Cretans mul£t it largely ,and excluding adulterers from all office and dignitic, crowned it with ignominie. ts£lian.var. hifl. Ub. u.&C<tl lib. 2 \ .cap.^%
The Arabians punifhed it with death, <sflex.ab Alex.lib.^. cap, i. and Parthians no finne more feuerely . The Pifidians made them be both led together on an AiTe thorough the Citic for certaine dayes, S 'tob.fir. 42/rhc Thracians punifhed it gric- r^lexJ*b 4*. uoufly. Among the old G crmaines adulterant excijis naribtts ma- "*' ritus expelltt , fay ftories , and lafhed her thorough the townc. The barbarous Gothes(as 'Procopiu* relateth)madc it capital!. The Romaines made them do publike penance in a long robe, Caljib. 21 . cap. 48. and made it lawrull to kill their wiues for that fault, whereof Valerius (hewes many examples Jib.6. cap. 1 . But of all moft famous is the law of Zalencw^ who when his owne fonne was accufed of adultcrie before him, and adiudged to lofe both his eyes for the fault , would not heare the whole Cities intreatie for the one eye,but pulled out one of his owne, and another ofhis fonnes to fatisfie the \zv!jVaLMax.ltb.6,cap. 4.& Volaterjtb.io.hnd thus by this reuealed knowledge were the Gentiles a law to themfelues.
For the fourth precept, Thoujhalt not fteale: Solon by his law punifhed theft doubk/Draco by his ordained, that he quifter- corandicaufafiercM bxbultimabftftliffet, ant olera, who had but ftolen a little ordure or dung mould die for it, Alex. lib. 6% cap. IO. ex Gel. lib. \i.c*p.i$.
The Scythians punifhed no fault forer. The Indians iudged it the grcateft. The A trians (toned it. The Phrygians if one ftole but aninftrumentofhusbandrie,madeit death, Stob. fer. 42. Alex Jib. 3. cap. 5. and thelawes of the twelue Tables in Rome, punimed nighc-theft with death, geljtb.i 1 .cap. 1 Z.Alex, lib. 6. fap.io.
For the fift Commandement, Thou Jhalt not beare falfe vit- jtfjfothe Egyptians punifhed lying with death/ZW. Sicul. lib.
2.cap9
AndfecuUr learning in Scrmens. 3 o^
2.cap.i. the Peifians and Indians impofed pcrpetuallfilence on him who had thrice \yed,A/ex.ii>. For periuric, the Indians cut oft the toes and fingers, yea the outward members of the periured, Alcx.hb.j.cap. 10. And for falfc accufation fee hew king Ajfuertu hanged Hs.mj^Eftb.y.S.znd the Pifidians threw them headlong from a rockc, Alex. Iib.6.eap, 1 o.
For the (ixt and lair, Thou flralt not ccuet, the bookes of Phi- lofophers, Poets, and Hiftorians are full defrjcnandis affetlibwy to fpeake nothing of their lawcs.Did this Ethnicke knowledge and learning teach and perfwade them to do the things of the law, and can it not helpc to informe our vnderfhndings , re- fbrme our minds, and conformc our wils alio ? Yes doubtleiTe, being made powerruil by the word of the fpirit, and fruitfull by the fpirit of grace, may it helpc to breed holincflc in vs , that made them fo wife, to prudent, fo iuft, fo fober, fo temperatc:fo continent, that w ithout law by this naturall know ledge they did the things of the law : feeing, as Peter A/artyr noteth, if we *C"™****-t* looke on the manners, life and conuerfation of C*to, Socrates^ Artfiulesy and fuch heathens, we (hall find, they go beyond the lewes, and exceed many Chriftians.Wrought it fo much good in them, who bad not the fpirit of grace, and can it workc no- thing in vs,who haue the fpirit of ianclification?
4 That learning, the abufe whereof Saint Posit condem- ned in popular Sermons, maybe lawfully vfed therein: but C0/.2. 8. Paul condemned] the abufe of Philofophic , and the deceit of iccular learning, Sr^o.
Our modcrnc interpreters expound this place of the abufe, whemt vxp^ryi'iTnt ,as the Apolt'c fpeakes, doth beguile with paraloplines and vainc dcccipt. through the traditions of men, according to the rudiments or men, and not after Chrift: As, that the world is etcrrull\\i% a paralogiime of Ansiotle\\.\\tt l\\c joules ^owtontrc bodt. ^ was a paralo^nmc of Plato and Py- th.ijrorxi; vntpledfitrtM \o*dy apara^olilmc of I
CHrw: So in Diuinitie, difference c '^r.j/c/,aparalot;ilmeofthe lewes and Pap:!r>, and futh like. Oihcr.\iic\Nhen it doth not beguile, and brings inch paralogt(mcs,thc Apoftlcallowcth it: therefore P.iul (pake wanly, faith Anflmt% adding it of Philo-
3 io Of the vfe of Fathers,
i'ophie, after the elements of the world, and not after Chrifl , and vaine deceit , faith Theophylatl , leaft he fhould deterre vs from hearing Phiiofophy.Seeing then he biddeth the Colofllans be- ware in their Preachers ofPhilofophie.which iscrctf AAo^i^Koa, beguiling with vaine deceit, and not after Chrift: healloweth that which agrceth with the analogic of faith to be heard of the
u Ub j . kift.Ec- people at Colofle . This place vieth " Socrates for a reafon to
tufa.**. proue this point in hand.
5. Saint Paul T.TheJf.f. commaundeth vs to trie all things, and keepe that which is good. And in this precept Socrates be- fore cited, thinkes the Apoftle commaundeth Preachers to fearch for learning in all bookesfor their people, that we be exquifiti numtilarij quo omnia exploremus: and it is cuident(faith hcj that the Doctors of the Church fr5 their youth to their laft old age in Gent ilium difciplinisfe exercuijfe , idque partim diferti fermonis & mentis exercendat canfa , partim vt eos ipfosfcriptoret dollrin&>qtta tradenda err ore Upfifunt.penitus comiincerent, .They tried all fecular writers^and for their vie tooke out of them that
%?*alll9c.i$o. which was good. Sox tsfretins vnderitandeth ihis place of the Apoftlcs precept, commaunding Preachers to reade 3nd trie any fecular authors , and take out of them that which is good. Z/ hapum more per omnefcriptorumgenm volitemus , acqmcquid boni apudfingulos deprebenderimtts jn vftim noflrum transfer am^f. One (faith he) will teach vsmethode; another, purer fpeech; a third,examples of vertues.This author,hiftory: that piety for our people. And there is no booke fas Phnie notethj fo bad, out of which fomc good may not be learned . Our Sauiour in his fer- mons bad the people trie bruite beafts, and learne of them that which is good: and why may not we bid our people trie Poets, Philofophers,Hiftorians, & learne of them that which is good? Efai bad the people trie Oxc and AfTc , and learne of them that which is good : and why not much more of wife and pru- dent men?/«r»»*,thc Swallow,Turtle and Cranerand why not we much more Plato, Arifiotle and Xenophon ? Salomon the Ant, and why not j4riflides? IeremteDtagons,znd why not heathens? Our Sauiour rauens,lillies,and fowles of the ayre; and why not Poets, Philofophers and HUtorians ? He taught the people
from
tndfecular learning in Sermons. 311
from vintners ,husbandmcn,buildcrs,pipcrs.fowcrs,marchantsf fifhcrs, dough- kneaders, weather-wife and wizards, butchers and what not; and why not wc from any that w hie h is good? He faid to his people , Learne of the Lillies of the field, learne ofthe fowles ofthc heauen ; and why may not we fay,of Tally % of 7Y**/0,and fuch like? Wherefore if they be bid trie all things in any authors,and keepe that which is good;let them lookc to it who trie none , nor take ought at all from ftrange authors. 7W faith, Trie all, and keepe that which is good . AsChrift faid to Peter y Arife Peter, take and eate : but they anfwer , Not fo Lord , for no vncleane thing hath eucr cntrcd into our mouthes.
6. Seeing fecular learning is not forbid by the word, we fiiould not withhold it from the people, who defue to heare heathens and infidels witneiTe Gods truth: and this after Pauls example, 1 .Corinth.*?, who became all to all to winne the more. And this place y Clemens Alexandrine vrgcth for this point in y lik j.i/r#«. hand. Saint Paulhccamc all things to al men,that by al meanes he might fauc fome : that is, changed all fhapes in things indif- ferent (faith Cdtun) as the matter required , and put on diucrs perfons of men for the more profit of his hearcrs.To the Icwes he became as a lew, not onely in manners, when for them7 he V^J1** circumcifed Timothy, ^purified himfelfc, bfhorehis head kltAAsitat, Cenchrca, and oblcrued fome legall rites , of which he difchar- ged the Gentiles, Acts 1 5. but in his doctrine alio ,whcn depu- ting with the Icwes he vied the teftimonie ofthe Prophets and not of the A pottles ( as c TheophyUcl obferueth) that he might « e**™.* winnethc [ewes. To the Gentiles that were without law, he Ta-l-1%' became as a Gentile. as it he had bin without law, in preaching toPhilofophcrs,not from Scripture but from Philoibphy and Poets , when he tookc the inlcription and epigrammc of their altar for his text, whereon he made his fermon, as TheophyUcl, Jerome £hnfojlome, Ambroje, P.Af.trtyrznd (/ualrher expound this place, that he might thus win them without law, that were indeed without law. Solent entm omnes exprcp> it .«>••
fumentis conumci\ivSxKThcophyU 1 ^eiu, cum j Utft Ttt t (
Jin^ulus hi fee ex rebus trahtt ddfui coqnitionem quibm wfucuerunt
mdgis
312 Of the vfe of Fathers,
magU & eredunt \ As himfelfe taught 'Balaam by the mouth of his Aflc,iV///«£.2 2. and byhisfoolifhbeaft whereon he rode forbad the fooliftinefle of that Prophet . Saul by the witch he confuted,whom he bclecued,! .Sam.i 8.The foothfayers by the Oxen that caried theArkc^i.^fw.6. He called the wife men of the E aft by a ftarre, C%/.2.becaufe they were giuen to Aftro- nomie and(tarre-gazing,asC^/»/c//////obferueth:and why not we then by Aftronomie, who are giuen to thatmoft ? He drew fifhermen vnto him by a draught offim,£#^? 5 . and why flhold notfifhersofmen baitc their hooke with ftories of fifties and draughts, to catch fiflier-men alike? Vnto the Capernaits that followed him for bread,he preached of heauenly bread3&gaue them food from heauen,/^?* 6\Vnto the Samaritane that came to draw water at Iaakobs well^he difcourfcd of other water,and opening the fotmtaineofZWWj gaue her water of life, Iohn^% t U JUtb*. & hoc exemplo Dotlores Enxngelij monentur , fai th f C^ftifculas, by this example are we admonifhed to become all to all 3 that by allmeanes we may fauefome, and winnethemoe. Thus, as foluirt fpsikc of hisApoftlei^*/, Omnes format mutauit & di- ner fa hormnumycrfonoA induit* To Marie in the garden he ap- peared like a gardener: and why fhould not we to planters and grafters appeare from P/me,Dio/cortdes and herbalifts,with the nature oftrees and plants,as the Scripture doth ? To thofe two trauellers £#^24. he appeared like a trauellenand why (hould not we fpeakc vnto trauellcrs of peregrinations , iourneyes by fea and land out of ftories? To ftrong Iaahob he appeared like a wraftler,(nr#.3 2^24.2^. andfo ftiould we to fouldiers with fto- ries of battell and warres, as oft doth the Scripture . Thus ap- peared he to his people in preaching with iimilitudes.parables, allegories3ftories,and what not.Thus his Apoftle was made all to all^to whine the moe,that is,faith Vifcatorfimnwmwgenijsfe accZmodaftit'.znd (o fhould we in fermons frame our felues to all mens knowledge and nature; to husbandmen with ftories of husbandric,from Columelkiio Philofophers3with axioms of A- frronomie/rom /^r//?0r/<?;toPhifitions,with aphorifmcs ofmc- . dicine,from Galen and Hipocrates : to Lawyers with maxims of law, from htftinian: and to Atheifts,with naturall reafon
and
and Secular learning in Sermons. 3 r$
and teflimonies from heathen , and kill Gohah with his ownc fword.
Chrirt prooued the refurrection to the Sadduces, not by lob 1 9. which is the moft pregnant and plaine place, but onely out ofthciiue bookesof UUofcs, o3 '*//.?. 2 2. which alone they al- lowed. So did Pan/ the Philofophcrs at Athens by the inlcrip- tion of their altar, z^ch 1 7. The Atheilts at Corinth , not by Scripture v\ hich they refuted , but became as one without law to them that were without law , Conctones fua> iliorum captui tnoribui accommodautt y&t ormjjis fcriptur ■* tejhmonrjs \iiroumentts eft vfettt & Toetarum cjuocjue authoritate puqnauit > faith * G**L fHcmtl+y.m tber on this place I vrge . By whole praitile, as they are chec- lXar-9' ked, who bring nought but fcripture againlt Iudaifmc , Paga- nifme,Atheifme,as £ Cj/>rw»ismarp'y taxed in Latlanttus, be- %/erwm.Ef^ caufe againlt 'Demetrius he brought tcilimonies of Prophets "*
and Apoltlcs, which he coun:ed rabulous , and not of Philofo- phers and Poets, whofe authoritie he could not refute : fo arc they much to blame, who become not all to all,4//truc writers to all hearcrs,that by all mcancs they may fauc fomc,and w inne the moc , Somedcfirc infuch a doctrine GoJs tethmoniea- lone, become as a lew to the lewes : fomejicathens tcftimony to witneiTe rhat truth, become as a Gentile without law to them that are without law, become a!/t Philofophcrs, Pocts,Hi- {lorians,in truth, that by ail meanes we may fauc fome. Sunt e- mm etiam anim* propria, habentes nutriment* ('iaith h Qemens A- hLtb,i.Ssrtm* lexandrinus) & aluquidem wentur per aqr.it tonem Q?- fesenti- am, alia verb per Grtcamp.ifcuntnr 'PhilujopbiAm^musMuemadU 1 modumnucum, non ejl quuiuu efculentum. Euery ioulc nath its ownc proper food and feeding, fome arc fed and nourished by the fcripturcs alone, others (tonmke will hauc it fawced with fccular learning, clfc they will not taft our rcceit, nor relifh the things of the fpirit . Nequevoo verebumur nofirt &c. faith he, vt iff quxfunt pulcherrwM ex Phtlofcphta^Cr vs rjua prACedur,t dtf- apltnts, he brings this place of the A pottle tor his reafon, tion e- ntmfolum propter Hebraos & eoi cjttt runt fub lege, par eflfUri Iu- dsum ; fed ettum nmp.'e? Cn*co< Grxcum vt ornnes lucrifaci.im Let vs therefore (laith he) as the Apolile did , peaching Chrilt
Rr adino-
3 1 4 Of the vfe of Fathers ^
admonim euery man, and teach eucry man in atlwifcdome , that
we may prefent eucry man perfect in Chrift Iefus.
7. Preachers are commaunded to ftudie , to mew them- felucs approoucd workc-men that need not be amamed, deri- ding the word of truth aright ,2.Ttm.2.i 5. But the word of truth we cannot cut and dcuide aright to our people without the knife of feculai learning: Therforc is it lawfull,yca ncceflary in our fermons. The proportion being cleare,! proue the affump- tion, 1 .by the iudgement of auncient and late writers: 2.by the pra£tife of them both : ^.bymanyinftancesof fcripture. For ih&.i&'DoEt. the firft, Saint ^^wmcwerhplainelyjthat hiftoryis needful, tbr.ft.ctp.* (frplurimunos admuat ad/knclos hbros intelligendos^nd ftieweth for want of this, many hauc erred in expounding the fcriptures. l^vroemjnDAiu S.kIerome auoucheth that for the opening ofD^w/^AProphefic, *Mu*upl?xGr€. many ftories of fecular writers are neceflary,as ofSullorius Qal- corumhtftmA UmachuSy'DiodoruSjHieronjrmus, Tolybius, PojJIdonius, Claudius y ntctffATM tfl. <rheon,&nd Andronicus furnamed Alipiusjofephus & thofc he ci- teth,chiefly our Liuy^Pompetus Tragus and Iuftiney\s\\o explane all theitorie of the la(t vifion , and defcribe the warres of Syria and Egypt, that is,of Seleucus and Antiochusy and the Ptolomiesy after ^Alexander euen to Auguflus de/ar . And if at any time I be compelled (faith he) to vie fecular learning, it is not my will fo much as great neceflitie that inforceth me , that I may proue thofe things which the Prophets foretold fo many ages before,/^ Grxcorum cjuam Latinorum & aliarum Gentium lite- rii contineriy are contained in the writings ofGreeke and Latin authors. 1 Ora.iM confer. YealZanchius himfelfe confefleth,that Preachers mull come inEcd.pur.put. to handle the word necejfirys infiruclt adminicults, furnifhed Jidminicuia** with thefe ncceflary helpes, if they will profite their hearers, roaruumdtcedt, an(j fo any thing worthy prarfe. Thefe helpes are the arts, and
0c prtcipuarum , \ • r n rr*i ft \r i • r • it i i i i r-
?b:h(ophut par. the cniereit parts or Philoiophie,eipecially the knowledge of
&Kce7&Pby. mora^ anc* naturall Philofophie. lAbfque his enim non modoplu-
ficti cogmti: rim,u fcripturarum fententias non intelligent, fed & mult as grarif-
fimas dtffyutationes deprouidentia ^Dei^depeccatOyde Itbero arbttrioy
de lege Dei,de virtutibus Qrc. non affecjuentur; fine il lis veto , tte
tfridem qu& ajfecuti fuerint , commode tradere stfys poterunt.
Marke
* and Secular learning in Sermons. jiy
Markc him, neither can they vndcriiand and open the fenp- turc without the helpe of fccular learning, nor deliucr the meaning they haue to the people fitly without it. For we know (faith he, citing this very place I vrge) that the ApoHle requi- reth in a Preacher skill to cut and deuide the word aright. And laftly, there condemneth he them who sic aw/if cucm, quod hominttm venus raro Ecclefi* profutt , teachers from their ownc braine , which fort of men feldome haue profited the Church.
As he refolded in that Preface, fo in his m bookeallcaging mzM^. that place before vrged, i.Tbejfal.$.Tne Allthmrs , andkeeve Vj£t** that which is good: to proue that we muftrcadc interpreters for getting the fenfe, he addeth, that to attaine the true meaning of fcripturc, we muftfift it and trie it confultis lexicn & Ubru dc Tropu fcriptfirarHm fiqutd occurrat in verbis : confuhts vert htfiorijs & aliarum artium Ubru fyutd talium rerumfcitu necef- fartarnm occurrat . And "after auouchcth, that we mud take nidgmbg. care that we vndcriland the fignification of words , the force ^"?f2*''# and proprieties offpeechcs,and any other things , the know- g> mm*v«4 ledge wherofmuft be fetchtfrom Gramarians.or Lo£icians,or iStSHj^i. Hi(torians,orMathcmaticians,or other 2ns, tlU ex ijshbris co%- ibcmMtIIUtxei no/cantunlci the knowledge ofthofc things be fetch; from fuch 'li'M,,Um*^c» bookes and authors.
A Preacher mud open his text as well by prophane as facred writers,faith°^'/M//^rJapplyingthofc things in either tothefe oTrs/at.mmi- times for our inftrudtion and comfort , Et haceft tlU verbs De* •" ^"^>". fecatio qaam Pah/us [ho Ttmotheo, & m tllo mimfiris omnibus com- mencLt : and this (faith he) is that cutting ofGods word aright, which 'PWcommcndcth to his Timoihj ,and in him to all Mi- niftcrsof the word.
Who can vnderftand the phrafes of Scripture without Crammer, faith P Heminguts? Who the parts of longer fpeech, tUxt, who the order of difputations ; who the force and conne- „ xton of their arguments without LogickcPDocth not PahI re- „ quire in a Preacher, that he be apt to teach and deuide Gods „ word arightPwhich that he cannot do without Logick,Rhcto- „ rickc, nor without fcculat learning expound it , who fceth nor? „
Re 2 Many
3 1 6 Of the vfe of Fat hers i
»» Many things (faith he) are laid in the Prophets}thcPfalmesancl v Apoltolical writings, i^ff<tfine rerunaturaimm dotlrina intclligi y nequeunt , which cannot be vndcrltood, much lefle opened » to the people without the do&rine and learning of naturall » things.
Whatfocucr things are written of the fitc of places , and of
the natures of beafts, trees, (tones, herbes, or other like bodies
in prophane authors,that the knowledge ofthem helpeth to o-
pen the darke places of the Scripture , we haue taught before
^UJ>.i.dt t>r,n, faith Saint 1 Auflinci and cap.\6. he fliewes , tb.t for expoun-
Cq'lt!un^L'ia. d'ing tne Scripture aright, the knowledge of hearts, of herbes,
corumfnu naiu- of{tones,and fuch like is necclTary,and muft be found out. And
h££um?afidu\ where-are thefe natures better to be found,then in Plime, tsfri-
btrharZMitrii, j}0tlc3T>'iofcorides, Gcfner, Poets, Philofophers andHiftorians?
Ttfui^or^cor. Ccrtumeft (faith r Aretius) it is certaine, that difficult places
Muonev*i>re *>J an(j narc| knots ofthe fcripture vfitataphrafi & fententU ab 8th'
turxrufoiutmU mcts petita expedtn , are opened by a like phraie and ientence in
xTrM&r 150 ProPnanc authors . And though many places in Scripture be
deieci.Ethmc. ' piaineand eafie,yet who feethnot,thatbecaufe offeemingan-
^mptahZ tu"0g'cs> whereof there be not a f few in the Scripture, of ambi-
tom i.yAmgufl. guitie in fpeech and words , of imperfect claufes , of prepofte^
^ Alihxm4r' rous fpeeches and anticipadons,of idiotifmes in both tongues,
of manifold allufions to things of all forts, of tropicall and fi-
guratiue fpeeches^wherof I fpake before; and laitly ofthe diflB-
xTrati.xMrat. culty,andobfcurity of Scripture.whcrof Illjricus hath giuen no
tegmf.fcrtiH. lcfTe then one and fifcie reafons,though matters mofl neceflary
tofaluarionbein fome place or other plaine, yercan it not be
vndertfood without this hclpe. Readc that writer, how he
albL&trdtt. "fneweth , in euery bookc of holy writ fome thing is allu-
e. denectfit. (jed io,which without it we cannot expound anddeuide aright
to our people.
But of all other Hypertm lib. t. de ration, ftvd. Theclog, cap .A. jSuod *rtinm fcientUjh Theologo neceffaruz, is learned and large ,,. in this point. Where he auouchcth, that the knowledge ofthe 99 arts doth no leffe mightily conduce to vnderftand,then to open „ and expound :o ethers the high myfteries ofthe Scripture. Nei- ,x ther will we heare them qui Dbganmnnt^ho barkc and baule a-
gainft
tndficular Udniir.g in F cwtfiy;s> 3 1 7
gainft vs, thatthebkillof vndcrriandint,' and expounding the ,a Scriptures, is fo to be expected ofthe holy Ghoft .that we need „ not vfe thefe good helpes. Though all know ledge of diuine ,, things come from God, yet is it exacted or vs tolearnethe arts.. ,> the tongues, and other iecular learning with many watchings, ,, and vfe them when the matter rcquireth, in expounding the ,, Scripture : Quid verbis optu efl ? eumcit expertcr;tia^c. What ., need words? experience prouerh, that the caufes, beginnings, „ progrefle, ends, circumftanc es, and what iocuer is of moment, „ are in obfeure places more perlpicuoufly cxplaned of them ,, who vfe the arts,thcn of thofe that want the or vie the not at al. ;> And afterward he fhevvcth at large,that G rammer for propne- tic ofwords and phrafes: Logicke for defintions, diuifions,de- monitrations, argumentations, auoiding fophifmes,and d;(tin- guiming ambiguities: Rhetoricke, to teach, delight,periwade, and mouc the affection: Arithmetickc for calculation of times, yeares, and fupputations : Geometric, for fitcs and Situations of places, counmes,and regions: Phyfiologic,for fcanning cau- fes and their efrecls, for fearching natures aHd qualities of man, his foulc, her faculticsrof plants, (tones, hearts, birds, hearbes, trees, Palmes,Cedars,Oi uettee, Fig tree.and Vine;mentioncd often in Scripture: difeafes,aslepi ohe, dropflc, flt.xe of bloud, and fcuer:.- Artronomie,fortheccldriali'morions,forthe Sun, Moonc;Starrc5, for Meteors, rame, wind, rainbow, thunders, hade, tempeii , earthquakes, and the fiilt and latter raine in Canaan: Ethicke, for manners and good lifc:tor definitions of vcrtucs or vices, for helpes and hindcranccs of both ; Hittorie, for knowledge of mm/their manners, kmgdomes, and regen- cic ofthc Monarchies: Poctrie, vndcr whole darke fables much excellent morality tor life and good maners,likc a kernel with- in the fhcll is contained. Without rhefe arts (faith he) a Prea- cher cannot vndcriiand the Scriptures aright: Netjae<7>ropljetA<* rnm VdTUmut O" couctottespVwc pc rapier, neither open them for himfclfc, nor duiidc them to other aright. And therefore 7~/v#- doret onihiS plice sdw%de *rt?J>/y compares a Pieacher to a plowman, who-v(eth not one, but many inrt ruments, xs helpes for tilling the ground. Indeed/*/* vomere terr**pro{cwditnr Rr 3
3 1 S Of the vfe of Fathers,
vt hoc fieri poffit, c&ter* etitm aratrimembra/Httttieceffaritt, faith
»Ja%lfcM.». X ^Hft**e' The cultcr and (hare is the principall toole that clea-
ueth the ground, the word ofGod alone is lliarpe co diuide bc-
tweene the marrow and bone, and plow vp the fallow ground
of our hearts? yet as c&tera arAtri membra, funt necefriria, as the
other tooles are neceiTarie in the plow, fo 9sfratusy\\c fee Saint
Paul was faine to vfe as anhelpc for his tillage. If this fimily
j b. leweUfer like not, a Y lamed Bifhop and lewel ofour Church vfeth ano-
Icftroyingic- thcr, We fay eloquence and other liberall arts are to be likened
richo. to tnat parc 0f the Carpenters wimble, which turneth about,
goeth round, and by little and little draweth in the iron or
" (teele-bit.The woodden handle encreth not into the wood, but
" wreatheth in the piercer.fo do thefe arts^if they be rightly vied,
" further the vndcrftanding of the word of God.This vfe Latlan-
* La.iUiiit" ttm denied to feeke, when * he faid, I would I had the gift of capt' i j* cloqucnceorlearning,.eiiher becaufe men might giue better u\hquTnuiT»t crcdite to the truth, when it is beautifully adorned, or that they veiquismagis mjaht beouercomc with their owne weapons. And furely they
treiam homines ,o , - . • i- t J * A
trw* vtrtuii, who do not thus mamtaine learning in preaching, but would VrlVuv{'-*mur kanifh the vfe ofliberall arts from the pulpit, reltore (as much
* ibid. ' ' as in them lyeth) ignorant Iericho againe a faith Bifhop Iewell. k UuL ^nd j mav wjthb him boldly auerrc/rhis ignorant Iericho hath
" many friends in our dayes, who by all meancs draw men from
" knowledge, and fcekingfor learning in bookes which carrie
91 fruitfull inftru&ion : but good letters and Itudie to encreafc
n knowledge, are not to be neglected. Such as pre fume of gods
* *' fpirit oner boldly, th*t without their indetiour to vfe the whole fome
*' meanes which he hath left vntohis Church,they/balUfiddo bjfpe-
*' ciall infpirattott vnderftand his will, do tempt God. Thus we fee
that Preachers in the ludgement of auncicnt Fathers, and late
writers,cannot open the Scriptures nor diuide the word aright
without fecular learning.
2 This appeareth by the pra&ife of all ecclefiafticall ex- pounders, who cannot giue vfe of the true fenfe of Scripture, nor diuide it aright without this knife of fecular learning. How oft are our raoderne interpreters (to fpeakc nothing of the aun- cient) gtutlther, Teter <JMmjr, Mufculns, yea Calum, and
moft
andfecular learning in Sermons. 3 ip
moftofall 7#w;#and Bez.a$m\z to confult with Poets, Philo- fophers, and Hiltorians for the vfe and acception of words, for proprietieofphrafe, forvnderftandmg offtorics and hard pla- ces in the Scriptures? Are we better able then they to explane them without it? and may we not cite it as they do, without o- ftcntation of learning ? Indeed fome haue pra&ifed and faid they bring no propbane author, but when they find him cited inC*///*Wor#«>i,becaufe(I thinke) it is then hallowed, as I'aul fan&ified Men«nder and the Poets:but v\hat is this clfe, faith Aretiti6y then to be led by Commenters onely, and lee w uh other mens eyes/ 1 f Ca/uw or 'Beza bring the fenfc ofa word from a Poet, and we take it from him,why is it not as law- full to cite it as BetAloz rather to drinke the fountaine then the brooke?
3 As c Hypertas auoucheth, that diuerfe matters of all kind e ** \A» r*. are handled in Scripture, which without fccular Writers wcv^.n.ci/i. cannot vnderftand, nor open their meaning to our people.* fo fheweth he diuerfe inftances and examples thereof, as Efa.if. lor/ 2. to explane their cuftome how the Iewes tefrified griefc ofmind by fhauing their heads and beards, by putting on lack- cloth and renting their garments, operapretinm eft, it is needfull to fhew from prophane Writers the like cu(tome of Ethnicke nationSjWhotookcitofthcmasmoftauncient, as the Grarcx- ans, Milefians, Carthaginians, Pcrfians, Egyptians,AiTyrians, Romaines,and many other, as Alex Jib. 3. qemal. dter. cap. 7. rfhewcth at larger, how Arcbelatu\Aag ofMaccdonin token of lbrrow.fhaucd his head at the death ofEuryptdes, and Achilles j Himtr.iUmL at the funerall of Putrid**. Wc tell them (f)eur.i 1.1 o.) that E- **•* gypthathno rainc for excrcmitie of heate,and though Scrip- ture there telsvs it is watered with labour. (yid.Sfa. 23. ?.) yet how can wc allure them the mcanes of the whole lands fcrtili- tie, but by (licwing out olc ''Pittite, f'Tompomw Mela, % Sohmut *Jjf'c't 5* *?'. h F.7e,lppuf, r>yc. thatiti* bv thcoucrflow of Nilus, which wc »«r«pi8. readc not in Scripture? Will they nocmarucll, and fay like Ar»- £££ l\fMp9* codemiu.Wow can thefe things bc?vnleiTcwc thus expound and * EE d» tx- cxplane it> So - AUt. 0.25. they will manull what minftrcls did ****&+ * at a funeral. They will not, if wc flic w them how antiquitic by
muficke
320 Of the vfe of Fathers f
i invet. muft. muficke (as * 'Boetius fliewcch^) moucd their friends to lament:
{TtZ'u.6. yet moderately, and therforc ordained k tibiam, a pipe at the
TM, death of youth, fas it was now at the death oilairus daughter)
/ rtrgilM. 1 1 . atl<^ l tubam a trumpet at the death of old folke. How can we o-
Terf.sayr.i pen fully this place without the helpe of thefe Poets ? Shall we
fay,Itwasanauncicntcuftome? Suppofe an hearer fayofvs
truly, what tsfrtfotlt otMofes falfly for Genefis.bhc homo mult*
dtcit > fed nihil probat, Sir, I beleeuc you not, vnlciTe you ("hew
me more then your owne bare word. So Luk^ 7. they will mar-
ucll how 'JMary could with teares wafli Chrifts feet fitting at
{upper, and wipe them with her haire. Went he bare-foot? no,
i*?Un.iun.Ub. fromm antiquitie Imuft fhew how in eating they leaned on a
IfJi'if/J.iyjr. bed, and put orYtheir mooes left they fliould defile it. So Luk.
vndehiarttaL j j.ofthe bloud of thofe Galileans, Atl.^.otTheuda* and /#-
(tieM.&c&Ti- Am of Galile, this cannot be fully explaned,without n them who
nttiMtaut.^c- naue written of them atlarge. foh.S. 1 5. w ben the lewes asked
fo!c™HJJt?Jbtttt our Sauiour, Who art thou? and he aniwered:Tw cLf%nv *5 ***»
^nuaJtm *$* : w^at ^irrc ^° ^nterPretCrs keepe on this place ? how
«re.c«iM^* doubtfull, hard,and vncertaine is it at firft looke? wheteas ifwc
rart'r^Ln. 9 (hew the vfe and phrafcoftheGreeke tongue, whichvfeth *V
v lo/spo mo. lo. 1 \ r n \_ c a n i r \ \
*mtq. Euftb.Ub. y$v from vrfaTvs, primitus,hxu, or before, as ° Arifiotle vleth the EJJJ* * word, it is eafie. The lewes of old fearched, and to this day • Li*. T.poiit. fpend their wits, to make Gods promife true of their etcrnall caf. ii.*dj*n, p0flfe(fing tne }1Qjy lanci^ though they be caft out, and arc dri- ucn to many fhifts: but fee how briefly Auftinc explanes it from a like phraie in Horace:
Seruiet aternum, qui paruo nefciet vti. To be fhort, many ftoriesofthe kings of Babylon, the Medes, Perfians, and Macedonians,occurre in Scripture, which with- out prophane ftorics we cannot explane. The people are bid learne of the Turtle, Crane,and Swallow, Ier 8. often mention oftrees,as the palmctree,like which the righteous is promifed toflourifh,and fpread abroadelike aCedarinLibanus. Of the Ohuetree3whereunto we Gentiles are compared %cm. 1 1. Of the Vine,whereto all Chriftians John 1 5 . Often al/b are infinite elegant fimilitudes drawne from naturall things, In his omnibus loess (faith Hyperius) opus efi eos authores conjulos> qui de quadru-
pc dibits,
dttd Secular learning tn Sermons. 32 1
fedibtu, ferment ib tu , ambiuy arbor ibiu-t her bU ■, altjOjue rel>:u fim- flicibus ex profejfo dtjputarKnt. And feeing Salomons Philosophy wherein he wrote of all plants, from the Cedar to the HyfTbpe on the wall, is perifhed, what better helpes ofcxplanation then TYjW/naturall hiltorie, then Anftotles ftoric of beaite, then Co- lumella for rurall matters, then Leuinus Ltmr.uu de herbis bibli- cisy for declaring the nature of herbes in the Bible, then Car- dan and zAlIizhs diurtfc ftories, or Gefner, for the qualitic, na- tures, featurc:&c. of all beads, fiftics,and ferpents in thole his large volumes? I may find a beginning, but no end in examples ofthefe things. But who feeth not bythefefew, that without this knife we cannot cut and diuidc the word aright? We readc 1 . King. 5. that king Salomon hauing plentie enough of timber and trees in mount Lebanon, yet wanting fo sktlfull Carpen- ters in Iurie,as were the Sidonians, he hired Wrights of Hiram an heathen, to cut downe and hew timber for building of the temple. Markc Peter Martyr on this place, that he faith the Si- donians and men of Tirus were cunning in hewing timber, which he doth not attribute to the Hebiues , Nos commor.efacit «tfSHetr*k pijs homintbm licere,artibn4 Ethnicornm vttfi eis opus habuerir.tt uon t,*u*' habuit ejutdem Salomon in ditione fua matenem, quandoquidsm; Lebanos mom Hebrdtornrnfuit \ftdperitos artifices non haluit.Prc- terea conuenit 1 1 myflenuno prat ere amiu^ver urn fpetltmus non fo- la Hebraorum opera , fed etiam Et hmcorum templum 'Dei sdtfi- cariJThovgh Chnft our Salomon haue timber enough in mount Lebanon, matter in Scripture llflficicnt for building vs vp in faith.yetnecdeshc thcSidonians, and skiltull Carpenters of Tyre to cut downe this timber, to hew timber out ot the thicke trees, and bring it to an excellent worke: that is, to diuidc and cut it aright for building of his temple. And whereas iome that are thought Stewards of Gods houic, thinke to cut it without a knife, and diuide to euery one their portion without this^*»- dirg aright : [omt lures i'ud vndtque lac er ant at que dtfeerpunt, faiiliP Cbryfcfhme on this very place I vr^e, many of them ;*,T.' *'m%% tcarcitand pullitinpecccs;or as (alum here fpcakcthofcach fort of them: AlumutiLmi,a\u dtfcrrpnnt , «?/•/ contornttent , altj dtfrumpHntyalijtncortice hxrentes nonperuemut adtpfumanimam.
S f Some
322 Of the vfe of 'Fathers,
Some mangle it, others teare it, fome wrcft it, others come ne- uer to the kcrnell and fenfe for want of breaking the mcll , the reft pull it afunder, and for want of this knife teare it with their 4 ub.i.dtrat. teeth. I end this rcafon with 3 Erafmus, Hi* dtfciplmis, &c. By tonctm thefe arts and fecular learning foberly deliueredand fitly ap-
plied, isgotacertainedexteritieofwit, both to iudge of the '' right fenfe, and alfo fitly todeliucrit. And the more plenteous " grace of the fpirit comming vponthat skill got by mansindu- *' (trie , non diffolmtfedabfolttitynonadimitfedadiuuat : but rather * hauing got excellent gifts ofnatute, doth by them more excel- " lently declare his erficacie and power, as the cunning craftsman 99 more curioufly fhewes his beft art and skil on an excellent fub- 33 icdt: It a noftram induftriam adeo non afpernatur fpiritm tile cate- 33 ft is, vt exigat etiam^nec indignatur fm dona noftro vicifftm fludio " adiHMri> tantumabfit impianoftrifiducia. I fpeakc to the learned, ** iudge ye what he faith. Thefe be the places of Scripture ex- pounded both by auncient and moderne; which ftillf I iudgedj allowed as lawfully ifnot commanded as ncccfiarie , humanitie inallSetmons.
Next thisfrftproofe of Scripture, fbali fecwdly be reafbns. Firftreafon. Jn at doctrine which is taken out of the facred Scriptures , is lawfull in all Sermons. Butmoft doclrineof heathen Writers, that is true,is taken out of the facred Sctiptures/Therefore moft dodrine of heathen Writers that is true, is lawfull in all Ser- mos.The propofition is cleare,for do they not cite the Apocry- pha^ when he hath a fentence taken out of canonical Scripture? Approuevvcnotand alleage in all written bookes, that truth which the Authors tooke out ofit?Thinke not thefe men their owne fayings wonhie to be vfed in all popular Sermons, when in fenfe it is taken out, or agreeth in fubllance with that pattern r *Af*!*i i.#w oftruth?Forthe aflumption//«/?/«^ A/^r^whoIiued fo neare chnfi. the Apo(tles,affirmeth,aI things that bothPhiIofophers& Poets
hauedeliuercdoftheimmortahtieofthefoule, or of torments after death,orofthe knowledge &conteplatio of diuine things, or fuch like decrees, argument a a Propbetu mutuati & intelltgere potucrttnt & commemorarMni, They borrowed them all of the Prophets, & had them but at fecond hand from the Scriptures.
Jtaq*e
and Secular learning in Sermons. 323
Itaane in omnibus & apud omnes verttatts femina videntur ejfe: ^2^^** and therefore he fhcv\ es at large in that fecond Apologic, that chnfiun*<ym there is great harmonie and agreement betweeneChri(Tiando-p^(7</M °" 6trinc and Philofophers and Poets, whence he claimed it thus f before: That vvhatfoeuer excellent things were laid of all Phi- f ~*pH "« lofophers, Poets, and Hiftoriographers, rwftra funt , fhrtflta- norum, they are ours who are Chriitians. c Tertuihan faith no t ^Ur.td- le(Te: Which of the Poets, v\ hich of the Philofophers is hc,who u'ri Gtn- hath not drunkc ofthefountaineofthe Prophets? Thence the j£faZ!tu?*m Philofophers watered and quenched the thirft of their wit, vt ?"""* '""""• qua, de noftruhabent ea nos corn-rent tins. And nauing [hewed fa.-t pot turn: 1 how many things they haue like the Scriptures, asketh , fade \*^ tf1'"*^ hac (pro vol) PhilofephisAHt Toetis tamconfimilia? non mfi dc no- itn-; fii r'i*- ftrvfanamentis, vt dt prior ibus.Thofe things (faith u Ambrofe)"™^'^ which the Scriptures fpeakc in plaine and iimple words , doth br*bx*f.io. ex^r//?(?//r and the Peripatctickcsfingofand extoll mipnoejuo- dam cothurno , with excellence of fpeech, and wiledomc of words. x Againe,let Poets and the Philofophers acknowledge, x Lb u that whatfoeucr excellent things they haue fpoken , they hauc ^«£/"/'-7- them from ours, that is, the Scriptures. Andyagaine, I hauc v- y ub.itbm. fed the words o\ Efdrasy (faith he,) Vt coonofcant Cj entiles eaqut wm.uf.im, inl}hilofophit Ubns mir.mtur t ran flat a de noflris , that the hea- thens may know, that thofe things they admire in the bookei of Philofophers, are taken from the Scriptures. De lit ens rcfiris (faith1 Aus}ine)habnerunt omnia cjuacuncjue bona & vera di.xe- jdfj?" *** £*' runt: All their fayings that are good and true, they had them *UM.\i.d» from the Scriptures. This J ()ri//, h {hyfoflcme , < Theodoret/^;'^
XKtjtnt% with many mo 1 ffirmc agd conhrme; and there- tmtn fore Clem: mm inhisbookes of Stromcs handling biH*™u*,m
this point, ccals them iheetics.forltealing chit truth out of Sen- < L+\t.Grm. ptures which they withheld in vnrightcoiilhefle, and was none J ';'_. ofthcirownc. yea fpends the whole fixt bookc almoft in dete- ' *•»*• \- cling tin 1 thccucric of Potts, Philofophers. ind Kthnukc Hi- ftorians.Thcv witnefleour truth in many things: VLuo hath much of the definition ofthc world, for many thinke he had read Afofcs, whence be istearmcd Mtfei tAitic$utxh* Actickc orGrarciai; J/^/./^wtfrofthcpaincsofhclljand honoir.
S ( 2 our
324 Of the vfe of Fathers )
our parents. Tully of Gods prouidcnce, and rewards ofvertue. m/iVt/:iD* Whence i h™™ doubted not to tell thee, That thou mail* find Tome of the veflcls of Gods houfc in the bookes of Philo- fophers. And furely if euery man that found his neighbours oxe going a(tray,wascommaunded by the law to bringhimhome to his maifter that owed him: much more (me chinkes) are we bound to bring home thefe vefiels into the houfe ofGod , and carric home all their truth, as (tray goods from the temple of the Lord. In many points they witnefle our truth. And though Chrift and his Apoftles rerufed teftimonie of the diuels,becaufc it was needlelTc, fith their miracles did fufficicntly witnes their I inTit. 1, n. doctrine, as % Tbeopty/Acl obCcrues: yet thefe tailing in vs , we hauc need to call both Apoftles and Philofophers , Prophets and Poets, as Mofes did both heauen and earth to witneffe his truth. And though the teftimonie of God be greater , yet may we rcceiue the witneffe of men: as Demetrius had good report not onely of the truth it feifc, but of all men. Wherefore when wc dare appeale to enemies, and fay with our Sauiour , Yea let eucn thefe fpeake, this is glorie for it, as it was for him. a. *Mfo». 2 Truch is (till truth wherefoeuer we find it, and may be ci-
ted of whom foeuer it be fpoken, faith ssfretius. S. TVor/giues areafon,77/,i.i$. why he alleagedthe Poet, hoc tefiimor.ium verumeftith'is tcftimonie is true.Sith all truth is from God,faith h Q>mm*t. in h Ca^n> ^any thing be truly faid of the wicked heathens, it 2«i.i. 11. ought not to be refufed, becaufe it came from God: and feeing
*> all things belong to him, why is it not lawfull to apply and vfe » any faying to his glorie, which may fitly bebeftowedtothat ». C^Tii v(e>Andiagaine,feeing,all truth is fromGod, there is no doubt „ quinDominus inospofuerittetiamimfijs cjH&cmcjHe veram & fa» ?> lutaremdoUHnnm continent: But the Lord put into the mouth „ euen of the wicked, whatfoeuer things contain true and whol- ly Tm.frr.is. fomc doctrine. ^Peter Afartyr witneffeth this truth, we may borrow it of the hcathens/eeing by whofoeuer truth is fpoken, it is ofthe holy Ghoft: and when we take it out of their books, non nliena rapimus^fednoflra ab imuftis po(fe(foribus nobis vendi- l Lib. t. sit hb. can*Hi» There is but one truth among all ( faith ] Anftine ) and arb.tap.u, this one truthofwhomfoeuer it be fpoken,mulibe receiued, as
he
dndfecular learning in Strm$nst 325
heHic\vcth//^J3.^«/i'jf.f^.3!.But that Father fiLi.dtDocIr. a ponft.cap.x 8.is excellent in this point,as in al.If prophanc wri- a ters hauc faid any thing well, it is not to be refilled for their fu- »» perdition , if we can take any thing from them profitable tor » vndcrltanding the fcrptures . For then ought we not to learnc » letters, becaufeCjT/<rrr«r7(as they lay) was their inucntor: or >> becaufe they dedicated temples to Iullicc and Vertuejand be- a caufc thole things which are to be borne in our hearts, they ra- n ther would adore and worfhip in (tones , therefore we fhould » fiie iufticc and vcrtue./wf <? vero quifcjuis bontu verufy QonjliAniu n eJlyDommi [hi effe »ttelligs.tivbtcKmc]HC inuentru vcrttAtem. And >> furcly then in Saint e^vy?w/iudgcmcnt,they are not good and true Christians that refufe God> truth when they find it in hea- thens. jQjacqutdverHmeft, Chrtftt vox eft ( faith ™71ucer) e*m™ JoTfUui vndtcHncjHt forwent AucLimiu : and indeedc euery Chriftian whenfoeuerhehcareth truthoutof Philoibphers,PoetsorHi- (torians, will know his voice, yea follow it, 3nd fay with his fpoufc, ZJoxdi/efltmeteft , It is the voice of my belouedthat knocketh, £**/.$. 2. If wicked Saul, if trecherous IhcUs and fonnc of perdition, yea if a foolim AiTe fpeake truth vnto .&*/**;», he muft recciucic: and if aRauen bring Z:7/.*/jmeatc, he mult not refufe it,becaufc it came fro the Lord. And indeed, whether we fearch in the Prophets or Poets, in the Apoltlesor Philofophcrs, in Cfttofes or AnfiotU, there is but one truth, di- uerfly apparelled . If/Vr^rconfcfle, and thediutls proftfle of Chrift,Thou art the Son of God, it is not a truth in the one, and a lie in the other: but though the perfons be contrary, the mo- tiucsdiucrs, and ends different in either, the fubttance of the confeffion in both is the fame. Onely (as that learned man ex- cellently notcth out of11 CJe/t't:n tihc difference between them is n Uh \f •&. this,Thatasm Laccdxmon fontimeswhenin a wcighticcon- J"'^?^,; fultaiion, an eloquent but an euill man had fetdowne a good »*«,:* /»^* dccree,\vhich they could nor amend, they caufed it to be pro- li»rmmt*tm,P' nounccd by one of honclt name and conucrfation,and then rc- ceiucd the good (cotcnceai autcntkkc lb truth Iju ken by e^f- 'JWeTUrtder^oi C. i not more true in the mouth
ofSaint/'W, but onely hath gotten (a<? outofOnigr* I noted)
Sf 3 *
itn*
325 Of the vfi ofFdtbers,
**ttoJh»jK+ a more fan&ified author. "Neither refufed the A poftle the fa y- ing or d/^w^^^jthougli he was a molt lying Poet in the reft, but alleaged it when he law it to be true. After whofe example, and with the like rcafon,may euery Preacher cite truth from ly- ing Poets,and euery hearer receiue it as fandified from the fpi- rit the author of all truth , when they know hoc tcflimon'wm ve- rrsm eft,th\s teftimonie and faying is true. It is true of all who- foeuer fpeake his truths The voice efChrift and part of his /aw, as t~Martin Bttcer cals it , He that hearethyott% hearethme* and he that desjtifethyou, defpifeth me . Nee refer t, quod adnos at t wet,
o VrdLioc. 1 50. qui* eam nobis indicet ,faith° Aretiiu difputing this point in hand.
*• »sx» For as a godly matrone vnder meane and bafe apparel! is wor-
thy of honour and reuerence : fo truth (faith hcj fpoken by the wordes of an heathen Poet, Philofopheror Hiftorian, is to be embraced, not becaufe they fpoke it, but becaufe it is truth, be- caufe this teftimonie is true. Sol approoue,what Homer faid of honouring our parents,not becaufe he faid it,but becaufe God firft fo appointed. So likes it me , that Plato faid,they9»/<? is im- mortall,wo\ for Tlato ,but becaufe it agreeth with Gods ordina- tion. Nee deterior aftimari debet Veritas propter Ethnicos fcrtpto- res, who like Parotsfpake truth, which they knew not what ic meant , hkc Ba/aams A(Te,vttcred veritie which they vnder- llood not , and like Caipha* knew not what they proclai- med.
j.Reafon. 3« They thinke it profitable and good to feafbn thofe
yongvclTelSjtheirchildren^with this licour,both for knowledge and manners, whereof they cannot chufe but taft all their life
^tf'Zlni lon§> as the p Poet fpeaketh', and chrome told %uffnus . And
ftrutbuodorem if it bred this profite in them, why not much more in old folke?
^slhurMdSt K lt nourifhed not their vndcrftandings and minds, why rather
ajfts oicretttfla jet we not them to fuckethe two breafts of the Teftamcnts a-
irgenioh tuiqw) » ~
femetfterariM>*OtiQr
buta^ipoicgM- 4, Why fpend we feauen yeares in attaining fecularlear-
*Reafon ning > anc^ cnat in the Vniuerfities, with much coft of Founders
and benefactors, with great paines of our ownc , why fo many
famous Libraries, why Preachers ftudies ftored with prophane
authors,if there be no yfc of it for a Preachcr?J^ mihidtuitU^
fi
and fecular learning tn Sermons. 327
finortcotjceditdrvtt? What needed this loft? this m'ght haue bin fold for much, and giucn to the poore . Why in Chnilian Vni- uerfuics is not rather read and expounded Aiefe s Genefis, then Arijlotlei Phificks? Salomons Prouerbes,thcn Artftotles Ethicks? CMofes, then Plato? Dautd, then Tkliy f Salcmcn:thcn &tr.eca< as r one fpake more according to zeale then knowledge . And r ^'"J}"*^- what is this elfe, but with Lhcujhs to count learning and good letters the plague ofcommon-wcakhs; and wifh that all pro- phane authors (like thofc bookes of curious arts) might be bur- ned in the market place? Indeed fomc would count it (as he did when he law the bookes or vfurcrs burnt) the brighter! and pu- reft fire that euer they fa w.
j. The enemies of Gods truth in diuelhfh policie haue for- $.Rcafo>. bidden Chriftians the vfc of fecular learning, becaufe they faw it much helped Chrifts caufe and rcligion,which they perfecu- tcd : for when /w/M«the Apoitate faw learned Apollmarnu , elo- quent Bafitl, Gre^one, and many other then learned men, con- fute them out of their owne writers, he inhibited that C hrifti- ans children fhould be trained fp any more in fecular learning, or rcade Poets, Philofophers,or other prophanc authois , as GreoorjiUcGrczt/Socrates and Socmen relate. And Sczx>mcn {ubx bift.Ee- giucs this reafon ofhisdiabohcall fubtikic , Hinc folum vctmit. c :'' \JP-1*-
sv n A 1 J r , ■ ■ n 5«pi-.
tte l bri/ttani CenttUkm di'ctpltms injtrucrcntW) cjHontammagnam
tdperfnadend'Am f.ukl'atem po[f<r parart cenfebat . For this caufe oncly be forbad that Chritt ian> (hould be infiruc/ted in the arts and learning of th e heathens , becaufe he perceiued that much •skill to pcrfwadc the truth might be gotten from their bookes; and therefore he prohibited it by law,that he might corrupt re- ligion with Barbahfme,iaith Arrtiwi L\coiudic*redthcmtuyvcl hoc nomine vtendos e(]<ryeo$p/o quodhoftij Chnjiunt nominu tdpro- hibmt ,faith that author. And furcly they that forbid Chnitians the vfc of it in the pulpit , do nolcflc in will,then ht&mdld in deed rand although thevbe not hofles Chriftum nominis , yet arc they ho\}cs ('hnjlstmxret t whole fimpl city of knowledge the diucll hath cunningly abuied with bhiuie and intempe- rate zeale. Thus much for my kcond proofc , which is reafon.
The
328 Of the vfe of Fathers,
}.?roofc,the Tnc third gencrall proofc (lull be the authoritie and iudge-
*unc?entCand mcnt of all auncient and Ecclefiafticall late-writers for thc vfe
Eccidufticaii 0ffCCular learning in the pulpit; vvhofc authorities, though I
haue difperfed in expounding thole places and reafons I allca.
ged yet will I now muftcr thein all together,as one armie roial,
and a great cloud of witneiTcs for this truth.
i.JufcniA.*tyr Firft, lupine Martyr (to take them in order from the Apoftles
» times) his judgement we heard before,^/. 2. whatfoeuer exccl-
*> let things or ofdiuinematters,Philofophcrs or Poets haue laid,
v they had them from the Prophets. And finding great harmonie
betweene both,and the feeds of truth in them al,he auoucheth:
ApoLi. what things were excellently faid of all Philofophers,
Poetsand Hifioriographers,tf<?/rtt*/«** flmJIiatiorhwtthey are
ours that arc Chrittians.
%.Qem<Akx**- 2 • Qemefts Alexandrhms lib. I . Stromat. fa ith , The foules of
„ men haue each their owne proper and peculiar nourifhments,
,, and fomc arc fed by diuine knowledge, others by Ethnick Phi-
„ lofophic, whereof cuery thing is not fas of nuts,) to be eaten.
» Neither need our Diuincs feare to vfe thofe things that are moft
!• excellent in Philofophie and other arts: for it is not meet onely
n to be a lew to the Iewes,and them that are vnder the law , but
„ euen a Gentile alfo to the Gentiles, that we may winne all. ad-
9y moniming and teaching cuery man in all knowledge, thai we
» may prefent cuery man perfect in Chrilt. And this iecular lcar-
i) ning ( faith he) efl veluti condimentum cibo permixtum y not Co
,> much delighting, as procuring a good appetite in the mindc,to
y rclifh better the things of the Tpirit . Philofophie truly was nc-
37 ceflary before Chrifts comming for the Gentiles vnto righ-
j> teoufnefle and iufticc , but now it is profitable for thc wormip
» of God,and piety in them who collect faith by demonftration.
99 For God is the caufe and author of all good things , of fbme
v things indecde principally , as of the olde and new Teftament;
j' and of other things by confequence,as of Philofophie. And
» perchance it was principally giucn to the Gentiles before thc
»9 vocation , as the law was to the Iewcs , that it might be their
s> fchoolemafter to bring them to Chrift; Praparat ergo 'Philcfi-
91 phui,ei vUrn muniens qm k ChriftoperfiatHr. Laitly he produccth
that
and Secular le&rntng in Sermons. 329
thatfimily a nd ty pe ,tyr;M 6. As <Wrtj(^r«£*wjwifc)when (Tie ,, was barren her i'etic.ozuc Abraham Hagar the Egyprian hand- ,, maide to bcare him Tome children : fo Gods Church allow eth „ fecular learning to bearc Tonnes vnto God, when rhc Scripture ,, is not io pregnant. ,,
3 . Ortgen lib A -centra CV///M*,pl ainly and peremptorily auer- > °' i* reth, Gimtihmm cbtlrma^briftifidem confirms , the learning of
the heathens confirmcth the faith ofChrilt,and therefore to be vied infermons. And homtl.iq. m Genef.16. he comparcththc Scripture to Ifaac, and it K.o*s4btmelech , who commingfrorn Gei ar with his friends vnto /faac,hc faid vnto them, Wherforc come yec to me, feeing ye hate me, and haue put mc aw ay from you ? And they anf,\ ered, Wefaw certainly that the Lord was with thee , and we thought thus, Let there be now an oath be- twixt vs,euen bctwecne vs and thee, and let vs moke a couenant with thee . This tSlbwielech fas I lee ) hath notalwayes peace with Ifiiac , but fomctimes he dilTcnteth , iometimes lie asketh peace : fo fecular learning with Gods law , mqm m dtjfenfone pote/i effe , necjue femper in pace , forPhilofophic neither in all things U contrary to Gods law, nor in all things conibnanc thereunto . But when it makes a couenant of peace and agree- ment with fcripture, it mull be entertained and bid to its table, as Ifaacdxd Abtmelech: thus Ortgen.
4. Tertulltan lib. I . de patient, he faith, rD$fciplw* feculi van* 4 7 ■ adlaudem C* aloriam rDei promouent , out nunepitd pottm imuria cumdiuma res in feculanbus rebut volntatur ? Secular learning, which iome hold fo fabulous andvainc, promoted* ihe praifc and glone of God ; or is it rather an iniury to it when diuinc matters are handled therein ?
c. Cyprtunlib^.epi/i. 2. whenthe Apo(l!c(faith he)biddcih 5-0^** takeheede leaft anydecctuc you with Philofophie and vaine deceit,/ iu>:cU 'imt qtltnon deT>et element taventunt , fed de Pbt- lofophut dm tow pre fumpt tone defcendant,
6. 'Dam.i/ceti lib.^de Ortbod. fid. cap. 14. his Judgement is, fjumafm J I >\b us jn foru xnt decerpere qutppum vixle v.ilttertmw, nw af- pernabtlees I yltwc can take any profitable thing rromprophanc wr;ter>,:t is not to be abhorred, Lctvs become approoucd
Tt GoW-
330 Of the vfe ofFathcrs^
Gold-fmiths, keeping the lawfull and pure gold t but refuting and refufing the adukerinc. Swnannufermones optimosfleos an- temridienlosi& fabtdu al'ienas canibw proijciamas , Let vs take their beftfayings, but their ridiculous gods and Hrange fables let vs ca(t to the dogs. j.EfitbMbt. 7. Spiphanias in ancorat. fheweth, that the very fables of the Poet? proue the rcfurredtion, and hauing declared it in many, addeth withali,<5> multa de his diet po [font adconfirntandam [idem noftram>atque ipfosredarguendos. And is not that which confir- med! our faith needfull in popular fermons ? S.Theodom. 8. Thecdoret lib. 1 . defid. is excellent in this point , At leaft
„ (Taith he, fpeakingto the heathens) beleeue your owne Philo- „ (bphers,ye friends,who by a certaine previous tradition prepa- >3 red and taught you toentcrtaineourrelrgion.Forthey feeme to ,, be like thofc birds , which they call finging birds, that imitate 53 mans voice, and vnderftand not the meaning of thofe words 3, they vttcr : and in like manner when they fpeake of diuine and ,j heauenly matters , they were ignorant of the truth of thofe „ things they deliuered.This dew of heauenly knowledge fell on „ the Prophets and A poftles, likeraine vpon good ground that „ brought forth much fruite; but on them, like raine vpon defart ,, and fauage places ,that with briars and thornes oft brings forth „ things that may be eaten. And (as I thinke) they deferue fomc ,, pardon , feeing they were not guided by the light of the Pro- „ phets and Apoftles , but had onely the direction of nature. „ Therefore they , who are endued with Judgement and dif- ,, cretion , know to take from them what may ferue their v turne, and let the rert alone; as they that gather Rofes, let „ the prickles alone. And as Bees not onely light vpon fweete, „ but alfo bitter flowers, when they fuckc out onely fwectnefle, ,, and abhorrebitternevTc, fo making amoftfweetehonyofcon- „ trary qualities,fweet and fower, bitter and pleafant : fo we fol- „ lowing their example, E vejlris Mis atnarulent is prAtis, compofe „ pleafant and profitable honie for our fclues. And as Apothecsu- ,, ries confc & wholefome medicines of venimous beafts 3 as Scr- „pentsandVipers,refufingfomethings and taking othcrfome, :, driue away many difeafes by their venue : Ita &nos veftrorum
?KtA-
*nd Secular learning in Sermons. 33 1
Poet arum % Hiftoricorum, Philofophorum^ monument a verfantesy 9* aha ex us vt noxia & pefttferadeclmamm t aha vero fparftm ncftr* >a infer entes doclrin<t} auxiliirem ac flu tar em curationem ajfcrimtu. " What can be {aid for pregnane for this point ?
9. Socrates hO.^.btsl .Ecclef.cap.i 4. anfweringthe obie&ions 9,s4cr*u,9 of them that refufe it,pronounceth,'Zto7/m* Gentthum neejuea Chrtflo, neque ab eius Apojlolis y vel approbatur vt mf Jurat a dim- mt;if,velvt pertcu/o/aprorfisreijcttur. And this I thinkc (faith he) was done not without the prouidenccof God, formany Philofophers among the Gentiles refitted the falfe opinions of Epicures and Athcilrs , and by their bookes haue brought no fmall profit to the fauorcrs oftrue godlincflfe and pietie,thouj:h they knew not of the MefTias. Again,both Chrift & his Apoftle commaund vs vt extpafti mtmM/irif, we trie all things, keeping that which is goodjand take heed that none deceiue vs by vainc Philofophie which is not after Chrifr, which we cannot do hoftium armapcjfdeamus , vnlcffe we take (com them the wea- pons ofourenemics , asdid Saint Paul and fuch other of the Church that fuccecded. He addcth this lliort Epiphoncma as a rcafon of all , Nam boneftttm, cjuocuncjue faerit loco , eft z erst a: a proprtum, truth is (till truth.and like it felfc wherelocuer we find it3in Prophets or Pocts,Apo(tles or Philofophers.
10. Laclanttus in his third booke of diuinc Inftitutions, ^j^r^iat* though a profcflTed encmic to Philofophers, confeflcth of Phi- lofophie, that it agrceth with Scripture in many things, w here
we may embrace it, though ott it is corrup ted w ith lies, w here wcleaucit.
1 1. Xa<s.w*jene monod. in 77. « , 7/ cxceedeih all thefe in this uJRimm* point : I thinkc (faith he it is granted ofoll that arc wifc,that al „ learning and knowledge hr(l is in the kind and nature of good „ /£#«£/,not onely that Chnllian learning, which hunteth not fo „
much after wifedome of words, as the fenfe and meaning of,, things: but alio that which is among the infidels , or which,, fomc Chriftians hate,as feparatc fiom God. iudging amiife. m For if they dcfpitc it for this caufc , becaufc Ionic haue taken,, harme thereby ,and tallen into errors : by the fame reafon thev 3, (l)ouid hate the hcaucu and the earth, and all things contained „
Tt 2 therein,
334 Of the vfe of Fathers >
» therein , feeing many haue made them their gods, and abufed j> thefetoidohtrie. In like mannerthc fire and other elements, » yea meate it felfe mall be efchued of all men as euill things, »» becaufe fomeabufingthem,haue gotten their death and deftru- » dtion thereby. But, as we may reape good euen of euill things, » when of Vipers flcfli we make Ti iade, a fingular and foueraine »» medicincfor all difeafes : Sic ex Grtcis dotlrmis, &c. fo out of » fccular writers may we take whatfoeuermaketh fortheknow- » ledge of naturall things,and framing of our manners. Non emm » ex eorum dogmatis ad T)ei cultum par urn proficimw , for by their >» leffons and layings are we not a little furthered toworfhipand " ferue God. No knowledge therefore or learning is to be refu- » fed,fith al fcience whatfocuer is in the nature and kind ofgood » things, JQttin potws ipfamfj?ernentesy &rufticos, & plane ignauos v exislimare debemus : but we mult rather count them rude and 5' flothfull that defpife it , Qui omnespariterignaros effe vellenttvt » ipfarum igncrantia in commumlatensfninime deprehendi, aut ab a- » iijs taxari valeat, who would gladly haue all men as ignorant as >> themfelues,that their ownc ignorance lying hid in the common » heape might not be eipied or perceiued^& taxed of other men. Thus fpeakes eloquent Cjregory Nazianzene, and this very fame whole faying he hath (almoft ad verbum) in his funeral oration on Saint B a fill, \iBtCth l2m That "S^//"// the Great in a large treatife to his nephewes
of this very argument and qutftion, Qnomodo ex Cjentilwm do- Urinis profictant , (to whom Caluin for probation of this point u Comment.™ i. *twife refcrreth vs) counfelleth them wifely , that they indeede for.is.ii.&m fa(ten not their opinions (as it were the ankers of their fhips) on prophane authors, butpicke out of them thofe things that are profitable,leauing the reft. To euerlafting life he doubteth not,but the facred volumes by hidden my(teries{fufrlcientlyin- (hu£rthem;yet for their age they could hardly attaine the deep meanings thereofrfor helpe whereof^he aduifeth them to looke in other bookes that difTent not altogether from the fcriptures, asinfhadowesandglaffes to helpe the eyes and fight of their mind m better vnderrranding the other; following their exam- ple, whornft cxercifing in fcnce-fchooles,learne how to ftand
and
AYidfccular leaning in Sermons. 555
and ftrike before they come to the lifts . And feeirg (faith he J ye vndcrgo the greateft combate , and need all helpes and pre- parations thcreuuto,/Wx; c- Oratorwu*^ mmitim hcmtr.ihf* vtettdum, vndefuturafit altqua vtt/itas cjn<t ad Mima ^edification? y*«4/,Yemuft vfe Poets, Orators, and all authors,'from whom any profit may be got,w hich maketh for edification of the foul. For as Fullers lay lorne ground-colour before they die purple, and bring on the Ja(t and beft tincture: lb mutt we firiibc grounded in thefc prophane Writers before we can open the Scriptures. Wherefore if there be any agreement bctwccnc the Scriptures and h eathen Authors, vobts i.lorum valde c&nferet no* tttta, the knowledge of them will much helpe you in vnderftan- ding the other. He addeth, For as vnto trees laden with fruitc, folia nikiLominUs ramts comuntla cjuendam fcrunt ornatum , the leaues neuertheleiTc adde ibme ornament and grace: fo that ex- cellent truth and fruit of the fpirit, non ab re extenorejaptentta circundatur , ficnt foltjs ejttibt<fd*T» frullum afpeflum non wtempe- fliuumpr&bentibHs, ic is not vnfitly apparelled with this out- ward wifedome of the world, as with leaues, making the fruitc (hew more pleafant and delightfome. And thus(fauh he) is it (hewen,that prophane learning is not altogether vnprofitable to the foulc of man. After, he wifheth them not totals their choice at randon and cftceme all alike, but as ingathering and plucking Rofes, we auoidc the prickles: fo in their fayings ta- king the good, we mult lcaue th3t which is naught. Or follow the Bees, who neither fall on euery flower, nor take all of that whereon they light, but that only which they neede: fo we nei- ther vfc all authors (for obfecne, railing and wiumi Poets he leaues to the ftage) nor all things which any fay, but thofe only that (hew vs the fayings and doings of good men, and to follow them in both, he aduifcth. Thus tarre.V. />'.,///. Wherefore if in his judgement fccular learning muff accompnnie Theologie.to beautific it, as leaues on the trees do tnrnifh the fruitc , this mi- ItrcfTe, be mcaneth,(hould nor come abroad without her wai- ting maide behind her. Elfe, why (Lould ( 'jfciwfnrTJC of it In Sermons, twile refcrre vs to this treatife of S. /.'.
13 hromei as he was ihcrende-vouz of ail Authors,fo like 13 in*m. Tt 3 that
3 34 Of the vfe of Fathers,
that Centurion and Captaine, had he them at command for
*JhUg™*' hls PurP°fc;Xwno bei»g asked of the great Orator %omamv%
om. Tiom, why he vied (ecular learning in Diuinitie, anivvcreth thus and
,5 apologizeth himfelf Thou wouldft neucr haue asked this(faith
y> he) %om*mut if thou hadlt read the holy Scriptures and their
« interpreters: for who can be ignorant that in CMofes and the
93 Prophets fome things are taken out of the bookesof the Gen-
» tiles? 7>4«/fhimfelfe vied it thrice, for he had learned otDattid
a to wreft the fword out of his enemies hand, and cut ofFthe head
ii otGettab with his owne blade. He had read in Demeronomie,
*> cap. 21. that the captiue-womans head muft be fhauen, her
1' 3> lockes lopped, her nailes pared, and then be taken home for
3> his wife. What marucll is it therefore, if I alfodefire fccular
33 knowledge for its comelineffe of fpeech, for its beautiful parts,
33 and cutting away whatfoeuer ofher is dead, as idolatrie , plea-
33 (lire, error and lult, make ofacaptiue handmaide an Ifraelitim.
3> woman, ^ mixtos puriffimo corpori vernaculos ex eagenero Do*
?» mino Sabaoth? Ofea tooke him a wife offor!iications,(7cw<rr the
33 daughter ofDib/aim, and me bare him a fonne w horn (lie cal-
P3 led lzreel, that is, thefeedofGod. And in the end of that Epiftle
(as if he had bene exercifed with the objection ofour times,
whether it be lawfull when no controuerfle is in hand ) he tel-
33 leth him, he would not haue himmiftake his meaning: Contra
33 Cjentcs hoc ejfe licit am, in alijs dtjpHtatiombw dijpmulandum^ that
3> it is onely lawful in difputations againfl: the Gentiles or aduer-
33 faries,and in other difcourfesto be lefr: for almoft all the books
3> of the auncient, ( except thofc who wich .Epicurm and his fol-
?> lowers ncuer learned them) SrHdMonijdoclrint^pleniJfirmfunt,
arc fluffed full of fecular learning. Whereforehe defireth him to
admonifn Qalphumiiu^ Ne vefecntium dentibm edentulus inm-
zir deAt,& ocnlos caprarum talpa contemnat.:Thathc enuie not them
tfiz>^ii/:<^ thatcaneate}becaufehehimfelfe wants teeth, nor contemne
Efift. *d Pam- ^ Cyes 0f goates, and them that can fee well, becaufc he him-
^jiLgtin Tit. felfe is a Want. And this allufton of the captiuc woman, he 7oft
*&£ tb ^cTp'. c*tetn f°f this purpo fcft as do alfo fome^modcrncs. If thou fecft
T.-ditaatior. ' (faith hcin hisEpiftlc vnto Pammach.) among the enemies a
^ comely captiue woman, that is, (ecular lcarning,and art taken
with
dndfecular learning in Sermons. 335
with herbcautic,fr>aue herhead,ci)t away lUtcchras crimum^nd » the ornaments of words with her dead nailcs , wafh lier in the >, fopc of the Prophets, put off her garments \\ herein Hie was „ taken, and retting with her, fay , Her lefc hand isvndcr mine ;» hcad^ and her right hand doth embrace inc.- El muitos ttbifatus » captittacUbit^acde Aioabittde ejficietur I/rae/tti/yind this captiuc .-, (hall bearc thee many children, and of a Moabitifli become an ,» Ifraclicifh woman . But chat Father Lib. 13. m E<sc. 44.2:. on » thofe words: The Prieft fb*/t tamest widow for his wife> thtt is, the widow of a Prieft y he fpeaketh by way ofaliegoricall allufion ex- cellently to this purpofe: The Prieft is allowed to take not only „ a virgin of the houfe of Ifrael, faith he, who is brought vp in the » houfcofGod,inthclawandthe Prophets, that is, the wife- » dome of the Scripture, of which wire we read Pro. 4,6. but the »> Prieft mult take a widow, who hath bene the wife of another » Prieft, namely, knowledge and learning, quamt/ifu 'Deicultor » inuenerity which another ii range worfhipper of God found out j> andhrft maried. iVr^/<r emmnoH* tuntnm content 1 debemtu ejfe a doclrma, fed &veterem excolere^ drnoftro utngere comitttm >fi » tAmen fttcro cultuf "net it erudttit.Thus farre Saint Ierome for the *> vfc of fecular learning in the pulpit.
14 S. asfufhne lib. 2. de docl. fljrift.cap.x 8,is as peremptory 14 ^ft»,, in this point. If prophanc Writers, faith he, hauc laid any thing ,, well, it is not to be refufed for their funcrft ition: for then (hold „ werefufc to learnc letters,becaufc they fay Mercury fu(\ found „ them; and flic iutticc andvercue, becaufc the heathens built „ temples to them, and worfhipped them in ftoncs which they „ (hold hauc caryed in their harts. lmovero cjmfqHis bonus verufj: ,, Chrti}utnus eft , Domini tjfif i>ite."t'/.tt vl-ifun.jue v.uoicrit vert- „ tatem:N2y rather let cucry one who is a good and true Chri- ,, ftian know, thai it belongs to his Lord,and is Gods, whercfoe- „ ucr he findcth truth. Andchap.40.ot that booke,hc is as lear- „ ned as large in th\i poim.'Phttofopbi amem, tyrc.lt the Philofo- „ phers.focalled.cfpccir.llythePljtoiiickcshaucby chance fpo- „ ken any thing that 1*, true and conionant co our faith, nonfolum ,, formicUn(LnonfHnttfed*b en i • 'it po(fr'Joribns in r,v- ,,
ftrHrnvfamw. ./nW/.Notoncly wc fhould not be aiuki to v
vfc
33$ Ofthe v ft of Father $y
97 vie them, but vvc muft bercaue them thereof, as vniuft owners, i> and apply it to our owne vfe. For as the Egyptians had not only >j idols and heauie burthens, which the people of Uracil fled and 5> detected, but veiTcls alio and ornaments of gold, and filuer,and yy rayment, which that people going out of Egypt priuily chalen- yy gedto themfelues for a better vfe, not by their owne authority, n but by Gods commaundement, the Egyptians ignorantly len- 77 ding that which they knew notto vfe aright. So all the learning 77 of the Gentiles hath not only faincd and fuperftitious figments j> and heauie burdens ofneedletTe labour,which each ofvs,going 77 out ofthefocictie of heathens by Chrifts direction, mutt ab- 77 horre and deteft, but alfo containeth hberall fciences more fcr- » uiceable to the truth, and lb me mod profitable precepts of « manners, and fome things alfo true of the worilup of the ttuc n God are found in them; which, as it were their gold and filuer, *> not which thefclues found out, but digged from certain mines *> of Gods prouidence, vniuerfally infufed into the minds of all 77 men, and which they wickedly abufed to idolatrie , a Chriftian 7* being fcparated in mind from their wretched Cociziic, debet ab JJ eis Auferrc advfttm ififtumpr<tdic<t»di Euangelij^s. ought to take 7} it from them for the right vfe of preaching the Gofpell. And he x* afterward numbreth the Chriftian Ifraelites that went out of 79 Egypt laden with thefe fpo iles. For what elfc (faith he)didma- 7p ny good faithrull men of our religion? Do we not fee with how n much gold, and filuer and [rayment, Cyprian , thatmoftfweet >» Do6lor,and moft blelTed Martyr went laden out of Egy pt?with 97 how much Lattantins?vi\t\\ how much Vitlorinuf, Oytatfts and 77 Hilarie? To fay nothing of them now aliue, with how.much a innumerable Greeke Writers ? To all which the idolatrous j> Gentiles wold neuer hauc lent their profitable knowledge and *> learning, efpecially in thofetimes, when throwing off Ch rifts 7i yoke they perfecuted Chriltians, if they had fufpedted it would 79 haue bene conuerted to the vfe of Gods true worfhip,w hereby v the vame wor&ip of their idols was extinguiftedebut they gauc j> their gold and filuer to Gods people going out of Egypt , not » knowing how thofe things they gauc, might be rcftorcd to the 99 fei&ice of Chrift.For condufion he fully reiblues, Mud in JExo-
d»
And Secular Uirnrng in Sermons. 33 7
do fit&Hm, fine dubio fifHrAtnm efl vt hoc pr^fgnaret ,that that ,, wifepolicie of Ifraell in robbing thcEgyptians,did vndoub- ,, tcdly prefigure this our fpoilingofthc Gentiles. Thus farrc,f tsfufttne. And this is the kidgement of the auncient Fathers, thofereuerend BifhopsofGods Church, conftant Martyrs of Chrift Icfus, profound Doctors of the Gofpe!!, bright Itarres of all learning, and burning lampes of the iantfuarie/or the vfe offecular learning in the pulpit. But (alas) why fpend I my ftrength in vaineandfor nought? Their anfwer is (till this , Nos tton cnramiu quid dtcur.t p.ttres . Puriranes, or rather Pruntanes, hauc thole prHrtentesAures, itching cares, 2. Tim. 4. 5. and after their owne lulls haue got them an hcape of teachers to whofc verditonely they ttand or fall, vtillisrelioiofit, ab interpret At to- mb ha fuor urn preceptor urn v el minimum de fie tier e, as Zar.cbtw I laid noted in this Church. They thinke, the Fathers hauc eaten Ibute gT&pest£ta4 parentum is peior unit, and therefore cenfure them in the words but not with the fpiritofa5/;/;«: Great men a lot ja* are not alwaies wife, neither do aged ak\ay vnderlland Judge- ment: therefore I fay, Heare me, I will fhew you mine opinion. Each nouice can now teach his feniors and Senators wifdome, and pronounce ho\\\h Druids lips but nothisfpint,I haue more bpai.up.^. vnderftandmg then all my teachers, I vnderftand more then the auncient: for my part I thought it beft to relye on the Fathers iudgement, when Gods word and the analogie of faith is noc rcpugnant,and thought ftil with my felfe, F.lihn hismodelt fub- milTion befitted grccne heads, fob. 72.6. 1 faid, I am young in ycares and ye are auncient: therefore I doubted, and was afraid to fhew you mine opinion: for I laid, The dayes fhall fpcake, and the multitude of ycares fhall teach wifedome. But fuh in (lead of the Fathers they haue children whom they make Prin- ces in all lands, as I hauc faid, men ofye'dcrday fhall (peake and (hew their opinion.
15 A frit tme Barer, enarrtt. in Af.:t. 1 1 .vlt. he alio witnef- Bow. feththis truth: For Prophefic in all ages among the heathen n /'faith he) both by drcame?, by wonders, and by a ccrtainc in- H ftinft and heauenly infpiration, it is good to rcade 7V. bookes of Dimtuticn, And he there addcsthcrcafoiv.forno- »
Vy tiling
33 8 Of the vfe of Fathers,
,, thing is to be neglected which plainely appeareth to be the gift
„ ofGod. And he that doubteth fo many excellent bookes of
„ prophane Writers, wherin fuch knowledge of heauenly things
„ and workes of God are not the excellent gifts ofGod, without
,, doubt he hath little regard of Gods prouidenee,without whofe
,, lingular bleflmg it could not come to paiTe, that thefe bookes
„ preferucdin fo many ages, and through fo many chaunces,
„ (hould come to our hands. Againe, Enarrat.irKJteat.q.iS. oa
tho(Q\Nords,TkejwerefiJ&ers, he checketh themfharpely who
' vnder this pretence condemne learning and fhew ofGods gifts
,, in Diuinitie. Let none (faith Bucer) vnder pretext of this text
„ contemnethem , vt funt cjuidam, ejuiaadeo eruditionem , tlutq.
n Dei dona fperxunt. vt ipfi interim fua. infetti* ac ruditateplusfidant
„ atijue fuperbiant , cjuam alijffia eruditione aut tngenij dexteritate:
„ as there are fome, who fo malepartly defpife learning and other
„ gifts of God, that meane while they trurf and take more pride
yy in their ignorance and rudeneffe, then other in their learning
„ and dexteritie of wit. Thou (halt find alfo fome at this day,who
,, ftiffely pretend this example of the Lord for a cloake of their
„ flothfulneiTc and idlenefle: and when they are reproued , for
„ their idlenefle in handling the word, that they apply not the
„ Scriptures, neglecl to learn tongues, that better they may han-
9i die the word; they haue alwaies in their mouth: God called not
?, many wife after the flefh. Whom we muftanfwer: Neither cal-
9, led he many euill beafts and flow bellies , quifanttam eruditio-
33 nem adeo contemnunt, & opermtione Jpiritu* tanta ofcitantiafidmit:
3> Who fo much contcmne fanctificd learning, and in their great
3y tdleneifetrufttoomuchon theipirits extemporall fuggeltion.
a The fumme of all is this, the gifts of God, learning, skill in the
j, tongues, and painfulneiTe in handling the Scripture, are to be
fi!:!boZ!&f.U' fought after and highly cfteemed. Againe, many * drones at
this day thrutf themfelues into the mini(terie,fltter for any thing
}j elfe, who, not onely that they may cloake their flouthfulneffe,
t spirits titub but euen c impioufly boaft of the fpirit, dare ftoutly condemne
^tlLnifUglejii a°d with amoft impure mouth, raileon the Itudie of the tongs
audtm damw anc] diligent decking of the Scripture, openly in the pulpit.
•ufr^mJkr: Againe, Enarm* in <JMat% ly 5 2, Euery Sinbc (iaitn he;
taught
and Secular learning in Sermons. ;* o
taught to the kingdom of God, mu(t bring old and new things „ not onely from the old and new Tertamcnr, but affktim quAt- „ bny any truth from any Writer: as themailter ofthefamilic,, brings to his gueftsd ail kind of mcates and dainties, that they ^J^f"* may want nothing: whole liberalise he mu(t follow, plenteouf- <u.> ly teaching all things, whereby the mind is fed and delighted. ,, Againe, Sxfbmtt. tnT/a/. r. 6. Though God (faith he) for*, out foules hath giuen vs the Scriptures, yet for reprefllng of,» flellily affections, for framing ofour life toGodsglone and „ good of others , mnlta aliapr&cUrc fcrtptAimpArtvt •, he hath gi- , , ucn vsmany other excellent wricings. For all truth fas Auflm: „ truly writeth) is from the holy Gholt : wherefore, whatfocuer,, truth and goodneffe is anywhere commaunded, leg:s Dei no- „ mine inre cexfcbitnr, it may lawfully be called the law of God: for >, what things foeuer any way pertainc to true godlinefTe and,, found righteoulnciTc, vmuerfx cjnider»y4t nonJirguUjfacri! liter -U „ explicit a furtt ,they arc in gencrall laid downe, but not partial- „ larlyexplancdin the Scriptures. For the Geatiles therefore the,, Lord both before and after he made them partakers of the,, Scriptures, gauc many things of excellent and admirable wife- „ dome to be written <5f Poets , Philofophers , Hiftorians, and ,, Law-makers,whcreby he expounded that eternall and bound- .-, lefle force of his law, and called mankind to a good and godly,, life: £luarc & tnvratiDeoftoit & fibi iffis faint >ni* momtA mm- ,, Verity O-c. Wherefore they are both vnrhankfull to God , and M dcpriuethcmfelues of w'holcfome admonitions, that difdainc „ torcadcandgathcroiitmo'r things, aswcll of heathens as the >, holy Scriptures, while they may .For it was not without the fpc- ,, ciall and notable bleffingofGod, that lb many notable thing which haucfo excellent meanesofmaking a qnod life, fliouldj, both be written of Poets, Hiftorians, and Philofophers, a alfobe prrferued for vs. If any thing in the woikes of mecha- „ nicall arts fmell of a more exce'l-nt wit,Gods mercifull bounty, „ who gaue that wir, we iuitly idmirt; anil thole things which of,, vcrtuesofrcligio.i.ofallgood and right lilliog mofr Philofo- ,, nhers and Poets by an vninmahlc dcxtentic and eleeancie lnm**t$Litx- hauc written, mall we not admire, kiflc, and as Gods lingular tUgmtk.
Vv a bid-
54° Of the vfe tf Fathers ^
9) blefllngs highly to be reuerenccd,embraced and accepted with » both armes ? Non faciemw quicunque T>eum rite venernmur, j> £hrifti vox eft qukqmdverum eft, quicquid refit a liquid prtcipit, ?) earn vndecunquc fonuerit exaudiamm at que fequamuri We vv ill j> not do this wrong to the gifts of God,fo many of vsas wcrfhip y andfeaieGod aright, it is Chrifts voice, whatfocuer is truth, *> whatfoeuercommaundeth any ri^ht thing, by whomlbeuerhe j> fpake it,lct vs heare and follow it.Therefors vnder the name of 7J Gods law, both in place before all, will we firft count the holy » Scriptures, which containe the law, that is,abfolirte doctrine » of God euery way perfect, which we grant to none other Wri- j? ters: and in this alio, without choice, will we adore and reue- r rence all things. The next place in our account (hall die wri- tings and monuments ofthemhaue, who of purpofe giue pre- *? cepts ofChrifts religion and innocencie of life, although no- j> thing of theirs, without iudgement and diligent collation with jj GodscommaundementSjWe will embrace. In the laft place w wil we not difdaine to reade and vfe all kind of prophane Wri- 11 ters,when time and place (hall require. For if IHime faid truly, 3> that there is no bookie fo bad^ out of which fime fruite may not be aa- 3) tberedsand they bring nofruite , vnlefie they be the words of ?> God: Certe Dei verba contempferit , qui vel Ethnicorum firipta 9> intotumrepudiet: Certainly he comemneth the words of God, w who wholly refufeth the writings of the heathen. Thus Bncer^ And let them Iooke to it,whcther they defpife not p art of Gods lawe, and contemne his words, who difdaine to vfe his truth in heathens, when they preach to his people,
I cannot yet leaue rBuceri he is fo excellent in this point : for
Enarrat. in /oh. 4. 38. on that: Other men haue laboured , and ye
are entred into their labours , he vnderftandeth by tbefe former
labourers, not onely the Prophets among the Iewes , but alfo
?»t*t *u*t di the Philosophers among the Gentiles, who taught them good
utoi^Jcu*. hfe: For they wrote many bookes of religion, of duties , of the
pedKtnduho. bounds ofgood things and euill,&c.which they had got of the
framZlpende- Iewes, and fo prepared rhe Gentiles for the Gofpell,as the law
rMnt^uiEtb- was tne jewes fchoolemaifter vnto Chrift. But let it not offend
«^*4'*M ar,y raan^ £fajth he)thaclthir)ke the labour of Philofophers
farthered
dndfteuUr lenming in Sermons. 34 1
furthered the Gofpell, for ail truth is of God , and certaii ly ., much truth is read in the writings of Philofophcrs and Poet*: ,3 and how little foeuer it be which they debused of the truth, „ sd Deum certe animos honnnum attraxeruxty eoj? & Euangclio t/- ,, losprspararunt : they drew without doubt mens mindes vnto „ God,and therefore prepared them for the Gofpeil.For he is the \9 God not oncly oftbe Icwcsjbnt of the Gentiles a!fo,in w hole n hearts he wrote the workeof hislaw , whence came thole ex- ., cellent doctrines ofvertucs, whereof we readcio many in their „ \\n(\\\°s.Stfquidoj>it6verbis:b\it\\\\2.t need many words? They ,, who acknowledge not euen in Tally wondcrflill knowledge or - • *\*t*t*> God and found p. etie, without doubt he knoweth not • God is,and pietie . If it now therefore appcare. that by the la- " bour of Philofophers,fome knowledge ofGod and trucrigh- " teoufnefle was brought into the world, w ho will denic eo n*L> . Uborem Sttangclioferuijffe* that their labour was not fcruiceablc and helped the Gofpell ? Thus much'Bmfr,
16. LMelannhondeleff.nat. is of the fame mind, where ha- *MtimBm, uing largely fhe wed the law of nature to confent with the v\ rit- ten law ofGod,he faith.We Should highly citecmc of the true » exposition thereof ofdcmonltrations, and confonant fentences, >> whether in Philofopheisorlaw-giuers,dctcflingthc contrary. » And that audior dc/accoKcion. brandeth thofc v\ ho refulc the m. It is wicked and*impious lo to contcmne the (ludies of humane *J£/m learning, as molt do : w c fhould rather giue God thankes for thatblcflingjbccaufc the rcadingof Gentile writers helpeth vs to teach Gods word with greater *dcxteritie and plainneflc. *F*6a*t& And tor ornament of fpeccj] . vevand.i »ol>i< fur.t en c"in;4i-
turn ex Or*torib:tsy turn ex Voeticis L.uinn , \\c mult diligently " iceke after thofc things as well in Orators and Latinc Poets, ^tmmfm lgttm with whom all manner of right fpeaking is buried. Let no Di- uine therefore be afhamed, Sometime to cany Lohisfa *iO**
thcr lomc oration of'7W/p, or thePoctrieof Zffirgi/; Tor he that willfpeake diligently, Shall (traiglu pCKdUC that there is fane n more vie of fuch learning, then the common foitof Diuincs of ^ /.„. . , our atjevndcrfland. And though (/;/. l.Theoiov^
forbid vs to confound Philolophic w ith ChiiiU doctrine \
Vv3
34* Of the vfe of Fathers,
ego tame* optd- ly,ycc there wifheth he Diuines not to neglect PhiIofophie,be- Tn?Jz"e°?ha™ caufe fome haue difpraifed other arts when chey knew them fcpnum,qmA. not wno jf thev knew them . would efteeme them more
noHuulltvitupe. , . ,. /
wbmcrttti highly.
tumKonncr.nii x 7# ^Mufcttlm {comment. in I . Or. I ?. 3 3 .) on P Wjt citing V*f"Jr!»t? ofthe Poet CMenander faith nolcflc. Hence we are to learnc ij.MafcuiM. (faith he)qtfamconueniat miniftro Chrifti, how fit and conueni- P ent it is for theminiftcrofChritfyhatfrom whencefoeuer it be, 9 he be furnifhed not with facred onely , but alio prophane wri- »■ tings , that he may apply himfelfc to them , whom either he w (hould mend,or edifie to true godlineiTe. And though he diflikc them that cite either Poets, Hitforians or Philofophers oft for no other caufe but oftentation of learning; yet rcfolueth he%pof- „ funt in rthgionis caufa Gentiltumfcripta citari, onely in contro- „ uerfies? as now is the qucltions.No, in the caufe of religion for ,, confirming principles of our faith, for manners, either to com- „ maun 1 good, or reprooue that which is bad. tf.Jtyr&ia. 1 %.Uiyricm in Tit. i .1 2.on the Apoftles allegation of that Poet j, faith as muchrHence it appeareth that it is lawfull fometime by „ occafio to vfe in Chriftia doctrine fayi ngs of the Gentils.but fo, ,, that they be not miftrefTes^but waiting-maides to the truth, nor „ be counted for oracles. And who euer defired the latter , or re- quired more then the former ? But C/au.a/t.part.tratl.i . de rat. cognofc.fcript.ht\s more plaine & pregnant for the decifio otthis 91 point in queftion. In popuUritratlationc &c.ln popular fermons >> (faith he) a Preacher muft bring many examples from fcripture, a and excellent fentences;punifliments moreouer and rewards he » propofeth , fometimes he heapeth fimilies from dayly actions, ?y afterward he produceth fundry comprobations,and alfo firma- yymentafuafiria^ny helpes toperfwade; now and then from the , , 2X\.%^NonnuncjuaqHdidam argute diEia a Phiiofiphis aut afys magn't „ nomini* homtnibui veltiti emblemata intermifcet: fomtime mixeth ,, he certaine wittie fayings of Philofophers and other learned $jt*"*tiatte% men of great note as cmblemes. Neither omitteth he thofe wttmftectofam. things which garnifh his fermon,and make it rich and beautifuL fuereddunt. Lattly,he painfully heapeth vp all thofe things which he thin- w keth will moue their aftedlion . To be fhort , he omitteth no- thing
andfecular learnt ft g in Sermons. 545
thing thac hath any force toperfwade. And [examples of liuh » preaching we feefirft in the Prophets, (Thrifts and the Apo- 11 files popular fermonsrfecondly in the Homilies,thatis,famiiiar » fermous o^Origen.Eafil^ ATazj*wzsne,C hnfoflome : and lafhly in m men of our times, zs Luther and many like, in whofefermons -> many things are fitted to the lcarned,moit things to the ignorat, -7 & omnia vmuerfu ,fa it h Iliyrtctu. > 1
IQ.Teter'JftUrtyr m i.^r^/.if.: ^.witncfflth thi> truth, *9*Maryr. Non veretar Apoflolx* CTr. the Apoftle is not afraid to borrow truth of the heathens,for ofwhomfoeucr it be fpokcn,it is from 7££t2*!E? the holy Ghoft. And when we take it out oft he rbookes , we •§mm(ma* rob not others of their ownc, but claimc our ownc of thefe \ iuft pofleflbrs.Hencc arc we taught that the bookc> of heathen " men are not wholy to be refufed,but truth which is read in them " diligently to be heard , fo that time for the fcriptures be not M (pent in thefe writers.
20. SfafmiiSfZS he was a mirrourofmuch Iearnmg,and con- *^<&4mm> uerfant in the Fatbeis; fo in his Scholia and notes on them often fhewes he his iudgement,and indeed a iudgement againft anti- paters and enemies of learning. In his fchole on Jeromes Epillle to Eh floe htum, hedtfplayeth their ielfe-plealing conceit, Sili pUcet quod nihil ' attt«ermt bonorum anthorumiAOS pue; rC"c they pleafc themfclucs tint they neucrrcad any prophauc author. When I was a boy ( faith he) I hilled in a certaine booke the fooiiftifupcritition of thefe men, who vnder pretence of religio JV
condemnc and declaime againlt good letters, becaulc they msbtrm, hauc not learned them. But in his ;ccor,ii booke ofa Preacher, ^ hewifherhthem ( it they will rurnc their fpcaking into preach- ing) to vie Demiftbenes and Tul.y tor the force of lpccch , An- fiotle for iudgement and knowledge, cPLto for fnnilics, Littie forcloquence, ZV;/Wfordcfcripuons , T.utm for wit, Senecs iorfruminsof vice , and chiefly Plmsrckf Morals , ci.nu libr$ Atfntfunt cjiaadverhimedifcAntur whole bookes arc worthy 10 be had without booke , whercout £../</and Cbryfofi owe kcw€ to haue taken fo many things. And to what end fliould a Prcacherrcadcthem.it he may :ior\ k ihcm as a Prcachei?
2 1 MfmmjiMhom I ^nc<\ do o&Jfth iJe rdr.jfaJ.TLeol.cip.^. uMypwim*
♦ prouing
344 Of the vfe of Fathers,
prouingthis theame of that chapter, jQuod artiumfcientia fit Theologo necejfjria, addct\\,tbat humane Thilofophie is the gift of Cod , and that we need it to helpe the imbccilitie of our vnderflan- dmg , and that by its help: we way expound, one to another the con- ccitsofoFtrmi^dy therefore is Philofophie and fecular learning like zLibMCkerub. an handmaid to Theologie y no otberwife then as Agar was allowed %t.iridi!^rli to godly Abraham i but the right and foticraignetie of a miftriffe wegiue to Theologie : which for Sarah (as a Thilofopher compares it) we ought to acknowledge , Onely I fay, let not Agar defpife her miflris, becaufefbe brings foorth when Sarah is barren in bearing* And lib, i .cap. i$.be proueth all the arts with t heirfecular know- ledge to be the band-maides ofDiutnitie to attend their Ladie Theologie , And therefore (me thinkes) no difgrace to the Kings daughter , when the virgins that be herfellowes beare her compa- nie, and be brought into the Kings pallace , feeing wifedome fendeth out thefe her maides to caUinguefts to the heauenly banket, Prou.q . as Thomas applies it , And he concludetb, that Diuines mufl toffe Philofophers .chiefly Plato, AriffotleyTuUy, a quo nimirttm qu*. bene per hosfunt prodita adnoftrum vfumnoftr^ religionis ornamen- turn %quoadeius fieri cjueat conuertere ajfuefcant.Siquidem laus erit mn modica (vt fcite Augufi.) Jpoliare *s£gyptios vefltbus, auro, argentoyatque adornatnm tabernaculi 'Domini ea conferrey quibus illi adluxum &faftum nee non adfanafalforHm deorum fucanda indigne abufifunt. Thus farrc Hyperius* %t,Httmngm. 2 2. Hemingius comment, in Tit, I , i 2# on' Pauls citing of the » Poet, faith as much, if not more: Here firft it is to be noted >> (fath he) that their peruerfe opinion is tobereprooued, who »thinke it wicked neffc to bring fentences from prophane wri- » ters in expounding the fcripture . He faith not, in controucrfie « onely,but in opening and explaningthe text.Secondly,faithhe, " we arc admonifhed of the right vfe of Ethnickc writers, to wit, Jutto'iia*. * tnat tncy kfue an<* vvaite on the fcripture as an handmaidc on „ herQieene.ForastheEgyptiansfpoilesferuedto adornc the tabernacle of God;fo arts& true fay ings of Philofophers ought to feme the Church of God . And for proofc hereof he refer- retli vs to his comment on Col.i.S. where he pronounceth,/w- ferafaciuut qui hoc loco abutuntur^&clhcy do amifle who abufc
• this
and Secular learning m Sermons. 345
this place to condemne all Philofophic, which in truth is the „ excellent gift of God.Therc is indeed but one foulc-fauing do- „ ftrine brought from hcauen, which containeth all the trcafures „ of wifedome and wholcfomc knowledge. But as in times paft „ the people oflfraell for building of the tabernacle vied the ri- „ ches of Egypt: fo let vs know, that all true Philofophie is to be 3, tfed, though not as building, yctas feruiccable to the Church, „ as after in euery part and all arts he fhewes it at large. „
23 Gualiber homily Jm i. Cor. I. Let none thinke (faith 2* G^'**- ht) that we condemne the ftudieofgood arts and fecular lear- -> ning, or would hauc all them calf out ofthcecclefiatticall mi- » m(\ct\cyquos ernditio Cr c/ocjuctitutvu commendant , whom fecu- ■» Jar learning and force of eloquence commcndeth.For we know " this is moll required in the Miniiters of the word, that they be * endued with the skill of teaching, which to be much helped by '> the(tudieofarts;nonebutamadman will denie.Andwcknow ■« he who at firft feint Apoftles, rude and ignorant of tbcarts,to '* preach the Gofpcll, afterward called moe out of the fchooles " of Rhetoricians and Philofophers , who beftowed excellent 9* paincs in propagating Chrifb kingdome , and defending the * faith, as were Cjpru/iJuftweAfartyr.LaFfatittxf) ^Ahfline , It- 9* rome, and many other. And this we fiy , that God of himfcltc » nccdcthnotourlcaming, doctrine and eloquence: but if he" ruthgiuenthefetoanyman.lct him lovfc them,that fnft place » be giuen to theGofpell, and that all arts with their fecular >» knowledge fetue it. >'
34 zsfrctiiu'Treblem. /or. ico. hailing defined , that the M ****** vfeof all prophaue Writers is lawfull in Diuinitie, in next place he puts this very quctfioninhand, Frttdtto mnndanA num in Aiimftro Em&fthjfiftrt dcbr.xt , and proucs it at large.
What mall I lay more? EllCH *ruat. m Tit. I . 12. -5 ?$<*+>
(though he prckribc a mcanc for citing it in Sermons) from 'Vault t example yet confeflcth: Kondrdrcrrr D'oShtfM FrrlrjU AMtillicitum effe, That it is not vnfcemelv orvnlawtul for a Prea- cher fomctimcto cite outofprophanc Authors , ientences adpropofitumf.niunt) if they be for his porpofe: he faith not , in controtierfic alone, but if they make tot his purpolc andmat-
Xx tcr
346 of the vfe of Fathers^
terinhand. *6 zeppcrus. 2 6 Zepperm lib. 2 . cap, 6. de concion. in his queftion, J£ho- mo do & quatenu* Ethnic a product queant^ though he fom ew hat difallow it3fe tamen Chrtftianis & fopttlo Z)*7,f^:Ifnotwith(tan- ding (faith he) the Preacher is fliarpely and grieuoufly to ex- probrate grofle ignorance, brutifh (tupiditie, ingratitude , im- pietie and malice to his people, he may alleage iometimes ex- amples out of heathens , who haue written fuch things of God, ofhis knowledge, prefence , workes, gouernment, the foules immortalitie, rewards of venue, and tell them (lories of bruite bealts, and heathen folke,to make Chrimans afhamed, as Ierome faid to Paula^Erubefce Ethnic* comparationefnperaris, melior eft ancilla diaboli quam mea. So a Preacher (faith he ) vp- braiding couetous men,may fliame them being Chriftians with the example of Crates the Thebane: exprobrate acception of perfons and iniuftice to Magistrates, by the example of Zaleu- ctts, that by their example, (as the Apoftle did the Iewes by the Gentiles %om.i 1.) we may trie if by any meanes we may pro- uoke them to follow thefe,and faue fome of them . This is the iudgementofallthefeauncient and late Writers, for the vfe of lecular learning in Sermons. 4Proofe , the And as they allow this miftreffe (till maides to attend her, fo Vet f-iv ali ^aue tney not ^ct ^cr come ahroade in their bookes without Writers. thefe handmaides to waite on her. Almoft all the bookes of all * EJ"Ji>a<i'K0»>> theauncient, faith* Ierome, not ofcontrouerfie alone, but o- thcrs alfo are (ruffed with fecular learning of Philofophers, Po- ets and Hiflorians, vt nefcUs quid in Mis primttm admirari debea,s, ertiditionemfeculi , an fcientiam Script ur arum. Cyprian , Luttan- tiusy Vtftorimts, Oytatm, Htlarias and infinite many moe, are la- 4 m.i.i*4>8. den (faith3 Auftine)\\kh this gold andfiluer, and other fpoiles ckr:ih.<.ap.to. ofthe Egyptians. Mofes was learned in all knowledge of the E- gyptians, Iofeph and Dantellin the knowledge ofthe Caldeans and Babylonians, Salomon in all naturali Pbilofophie,whereof he made fo many bookes. The Greeke Diuines,as luftine Mar- tyr■, Chryfojiomey £piphanii4$,AthanafiU4fDamafcene, Clemens A- //jcWjgjif^,(asI(hewed before) (turTed their Diuinitie cxer- cifesfullofit: and the Latine teachers, Ierome, AuJIme^aclan-
tttv,
. m uUr Icarnifi? in Sermons .
andSe*^.**. ^0>- -nr . . . 347
f/Wj fiprian, HtUrity tsfmbrofe , ibmctimcs in exhortation, fomecimes inconfolation, though mod often in difputation: Nee debet apttdr.os valere ignauorum homtnum obtretlatto , faith Aretiiu, that becaufe of their priuatc opinion andfpirit ofn"n- gularitie we fhould ncgle£(like <t^£/^/ cock e> lb many pearles lying hid in the heapes of Philofophie , and prefcrre a barly come of our owne brainc before that gemme of wifedome and truth. Chrjfoftcmi /whole apologia and praciife hath bene vr~ ged for this) how oft citcthhc lecular learning in his popular Sermons, when no controuerfic was in hand? Togoouerhis workes, Homd.de tuttimt. Dom. he allcagech hiftoric cwifc, Ho- mil. 66. ad pop. tyfntioch. hiftorie once, Homtl. 9. in A4at. hifto- rie once, Homil. ^.in JM.it. on thefc words: He that contwneth to the end, &c.\\q produceth heathen examples, of Plato fPjtha- ^r^-jStoickc Phiiolbphers, Cyri\ckes,Dton,<ssfnJIippw} Dtoge- ner,ind of Gentile Captains, teThcmi(loclesiPeridesfiL Xerxes, for illuftration. Homil. q. in Mat. hiftoric once, Homil. j 2. m Af.it. hiftorie once, Homil. i.in A fat. hiftorie twife: Serm.com. concub. he bcingeth the fable of Tantalus to the people: Homil. df.de land.Tault, 7}l.ito, Pythagoras 9 Armenia* , Socrates, and f uch Philofophcrs for exemplification. And Homil. 3 i.w 1 .fir. I ?. hegiues all Preachers this warrant.- h xfuismulta Docloraf- fcrt^congrttant modo Scripture: A Preacher may bring many things of his owne, fo that they agree with the Scripture. What Hull I fay more of his praclifc hereof, then Ertjmm (who had read him better then we hauc or canj witnciicthofhis Ser- mons, l> hy'ing-.Omnet hmmmuu dift tfUmu Ctgiifermte Chrtftian* b tom/m, m wr. pt?tati,/icadmifce»Sy quiifivmum generoGtm aqua medica dxluas. c
mejl acjttdt vel color \ velfapor , fed t.tmen fentis vmum e(fe finmmTfn*U it may fomtimc iccmcleflc pleafant to drmkeyxme 1 u\ Hmh, 15.40.
'.>idtbcnan.une water, and is wine tempered with water, is pleafiocatld dchghtcth the tad- fo the letting out ofthc mat- ter thus by fecular learning, makes it rclifli better inourearcs. Neither is th '.isthc'1 Apoftlccallcthihc)likc-' :.f*. 4.
Vintenersoi Victuallers to adulterate thn wine, and mingle it
water, as the Lord! >fthelcwwj
coidingto leromes tranflation.^.'rr omti tmm cent 1
Xx 2
Ofthevfe of Fathers^
forhetaxeth uicm as ChrUt did the Pharifecs,^M 5. for min- gling mens precepts with Gods pure law in matters of faith and religion, and I will adde with Ierome on that place , Ommfque jD0#0r,cr£. and cuery teacher or writer either , that fceketh more to pleafe then profite his hearers or readers , vinum aqtat mtfeet, he mingieth yea tumeth wine into water. e ub. 3 dtjtf. e Ambrofe alio being once checked fas it fcemes) for vfing cat' *• Poets in Diuinitie, apologizeth himfelfe by the example of S.
Pattle, who learned it ofthc Prophets that haue oft relation to poeticall itories, as he fheweth,and therefore vfeth Poets in his popular Sermons.
Luther Tom. i.in his popular Sermons on the commaun- dements brings often Fathers, fihoolemen, Lawyers , Poets, Hiftorie, Philofophic,yeao£/^/ fables to his people when no controuerfie was in hand. See but one Sermon for all,on the fat precept he citeth Fathers, as <Lsiafiine , Ierome, Bernard, long fentences with their names, yea whole verfesout otHoraceJa- uenal, and Omd, naming them thicke, when no queftion was controuerfed, and oft produceth long Greeke fentences to his people which he doth not expound.
Iohn Has alio that blelTed Martyr in his Sermons , ( though indeed they were ad Clerum) vfeth Fathers often with their names, and Serm. in Iaco. 2. he citeth diuerfe Poets with their names, and produceth many verfes together, when no contro- uerfiewasin hand.
Guahherm his large and many Homilies, which were his popular Sermons, bringeth verfes out of Poets,examples out of (lories, axiomes from Philofophers,and fentences from Fathers not a few, when no controuerfie with Papifts is in hand.
?? ft/linger as prccife in the manner of teaching as might be,v- feth in his Homilies^o the people, both Greeke and Latine Fathers, old and new Hiitorians, Geographers, Poets Greeke and Latine, Philofophers of all forts, oft and in aboundance, when no controuerfie is in hand.
Lauaterm his Sermons to the people of Tigurie doth the like. Sec but HomiL 6. in Iof.onz for all , where he brings Fa- thers, Hiitorians, and Poet* to illustrate and open a point.
What
tndfeeuUr learning in Sermons . 340
What fhall I fay more? The belt and mod famous Preachers of our Church haue done and yet do the likc,euen brought exam- ples of temperance, humilitie, iultice, patience, cotuemarion, challity,and all veitucs,from hcathe mei^to prouokc Chriftians to follow them for (Lame.
And if neither places of Scripture, expounded by ancient and moderne writers, nor rcalbns can preuaile with men of reafon, nor the authentic of all EcclcfiafticaIlwritcrs,nor their pra elite perfwadc Puritancs priuat ipirit to do as they did;yet might (me thinkes) the pra6hfe of God himfelfe periwade them, w ho cited the heathens conrtaucic to prouoke the Jewes to perieucre, 7er. 2.10.G0 ye to the lies of Chittim and behold; fend vnro Kedar and take diligent heedc, and fee whether there be fuch things: hath any nation changed their gods as my people ? So did the Prophets : Efio prouoked the vnthankfull Icwes to gratitude by the example of the Oxc and the Aflc. Uremic the iecure lewestooportunitie by the examples of the Swallow, Turtle and Crane. Salomon the flouthfull to labour, by the example of the Emmet.Our Sauiour did the hke,when he commended the Centurions faith, Afath.%. totaxe the perfidious and vnbelee- uing Icwes: by the Niniuitcs example he vrged the negligent Icwes to repentance. By the Lepers rctumc inuited he them to thankfttine{Te:bythatiourncy of the Qucencofthe Southrthat reading of the Eunuch: that almes of £Vw7*w: and that hoi'pi- talititieof the widdowofSarepta, laboured he to prouoke the Icwes for [hame to follow them. And though fomc may obie<5l tliefe were eked from the old I'eframcnt , yet alleagcd he not in the new all the heathcns,\\l.en he pricked forward hu hea- rers with this (pwttpNomm & Etkmci (h MMr.f.Hil Apofllc did the hkc,A'6w.2.27.This is the practifc of God him- fclfcandhisProphers,ofChrift and his Apo(l!cs,ofthc aunci- ent and recent homihffs in their popular lcrmons, and (as he Cud)4*tlh P.N oncobic- clion ngainlt all , which was put Igaiofl me w lien I ttgtd this praclifc of all writers, and it was verbatim this, vfetk not hnm.im tic mfcrmons . Wondcrf d.eare Ghrilh.m now markc if theft be not the men w bom Zm fc*
Xx a befbrej
3 jo Of the vfe of Fathers,
before) marked in this Church, Suntplerique etUm inter noflrosy qmbiu religio eft ab interpret Atiombtu (Hommpr&ceptoruvclmini- mum defletlere . itafitvt & ipfi 'jponte fe priuent verafcriptur* in- telligent ia, & dumfuos precept ores in omnibus & per omnia volant tuerifurbas excitant in Ecclejia\ %£s efiperfpicua vel me tacente. And indeed \fCaluin had vvorne cap with furpliiTe,and vfed hu- manitieinfermons,I thinke neither that controuerfie about ce- remonies , nor this about the manner of preaching c gainft the auncient Fathers and late writers had bene maintained. Caluin was learned indeed, and a light of the Church : but when thus theyptnncthemfeluestohisfleeue, and dofaenfice vntohim asthemenofLyftra would haue done to Saint Paul , faying, Gods are come dorvne to vs tn the Itkenejfe of meny they abufe him with his learning , and if he were now aliue , could teare his clothes hereat,and eric out with the Apoftle, Men and brethren why do ye thefe things? we are men,Jubiecl to hkepajfions that ye be. But though (falum as a Do6tor,wcckIy reading 6c writing very much, as we fee by his Tomes, could not as a Paitor preach fo cxa£t!y,but of little meditation to his people.yet his judgement is, that fecular learning may lawfully be vfed in Sermons ; for comment. in I .£or.i 5 .3 ? . he is peremptorie in this point,faying, Tatilm vtitur teflimonio Pocta, Menandri^ quemadmodum vndic^ mutuari nobis licet , quicquid a *Deo eft profeBum . jQuum ant em omnii Veritas a ^Deofit , non dubinm qmn cDominm in os pofuerit etiamimpijs quote unqne veram & faint ar em dotlrinam continent, fed huiw argumenti tratlationem peti malo ex oratione Bajilij ad iuuenes. Saint Paul(im\\ Caluin) vfeth the teltimony ofthe Poet Cfrfenandsr^s in like manner it is lawfull for vs to borrow from any whatfoeuer came from God . And feeing all truth is from God,there is no doubt but the Lord put into the mouth euen of the wicked , whatfoeuer things containe true and wholefome do&rine. But the handling of this matter I would rather to be taken out otTSafils oration to his nephewcs.Who could haue faid more matter in fewer words for the vfe of fecular learning m fermons? And leaft any fhould think he thoughtfo but once, and afterward changed his opinion, hefecondeth it againc, comment an Tiu\ . 1 2. where ipeaking of Pauls citing Spimenides
the
andfecukr learning in Sermons. 351
the Poct,hc ftrongly condudeth, Colltgimtu ex hoc /oc^Super- ftitiofos e fit qui ex prof ants fcnptoribM nihil mittuari audcnt. Nam (juum omms Veritas a *DeoJit , ficjuidfcite & vere ah imp:;s ditltwt efl, non debet repudiartrfHiaa'Deo eftprofeclu. Demde cjuU omnia Deifent, cur fa* non ejjet la ems aloriam app/icare cjuucjind in eum vfum apte conferripotefiffedde h*c re legal nr Bafilij orutto ad ixucnes . We gather from this place (faith Qiktm) that they arc fuperltitious who dare borow nothing ofprophane writers. For feeing all truth is of God, if any thing be well and truly fpoken of the wicked,it ought not to be refuted becaufe it came from God. Againe,feeing al things belong to God,why (hould it not be lawfull to vfc and apply to his glorie w hatfoeuer may fitly be beiiowed to that vie? but for this point rcade Bafils ora- tion to his nephewes . QUmns iudgement (we plainely fee) is, that Preachers may cite any truth from all heathen authors though neuerib wicked. His rcafon is,becaufe it came to them from God, who put into their mouth things containing true and wholelome doctrine. If true,then to be vied in controuer- fierif wholefome in exhortation. And for 1 eproofc of our Puri- tanes,he calicth ihcrnfuper flu tons mcn,thatftand too much on points, who dare not vfe it, nay that it ought not to be refilled, fith it came from God, and bclongeth vnto him, but mult be v- fed to his glorie . Wherefore (to conclude all) feeing the fcrip- turc forbids not fccular learning in poprlar feimons, as in exa- mination of their obieCted places I haue fliewed; feeing God himfclfc preached it to the people tor the knowledge ofhim- fclfc,y?(w*.i.i 9. feeing the knowledge thereof taught the peo- ple to do the things of the llW, A'j;;;.2.i^. Seeing the Apoftlc forbidsoncly the viine deceit of it to the people. (o!,z^. See- ing Saint /><**/ chargnh vs to trie all things in any author, and kcepc that wiuchis^ood,i.T/;f/^5 .Seeing Preachers in things not forbidden mull be all to all, to lewosifl the la a* as Icwes,to Gentiles without law as ( icntiles,that they may w innc the mo, &by almeanesfjticfomc.i.^V.y. Seeing they mull dcuidc the wordarigh: to their people, . this knife
they cannot do, but pull it afundcr andtcarcit with their teeth; Seeing t'nc heathens doctrine ttUC^f taken out of the
3JT2 Of the vfe of Fathers,
fcripttiresrfith truth rcmainethftil truth whcrefoeuerwe find it. Seeing we thinke it fit to feafon our children and new vcflels for their knowledge and good manners.Seeing for the vfe of it, we ftudy it many yeares , furnifh ourftudies with profane authors, flay in the Vniucrfities,and frequent libraries. Seeing laftly the auncient Fathers and precifeft late-writers haue thought and iudged it lawfull,and much vfed it themfelues when they pvea^ ched to their people: at leaft,feeing Caluin thinks fo, this might perfwade the,ifthey were not of a priuat fpirit,that fecular lear- ning (yea much of it) is not only not vnlawful,but alfo neceflary in popular fermons, Rob the Egyptians of this gold, filucr and raiment, borrow thefe iewcls of the heathens, but make not a calfe thereofto worfhip and adore,and leaue the word of God. fSeidicamtH- If there be any fach as f Erafmus complaineth of, who delight v!^ZtaeJ! more to hearc the names of Poets the Apo(tles,ofPhilofophers €om?eri,cjjei>cr- then Prophets infermons,I tell them with Hugo, coment. in Tit. ^uMfou'*:- i •* 2/fecular learningmuft ancilUriTheologUynonprincipari : er- rtssjtmeruditit,, ra„f cjuifequuntur Philofopbospon Theo logos-, & magis mnituntur ^lumvideatur vanitati qukm vtilitati. No, his word onely is the glafle,by loo- *btcM»<}wari- kjng whereinto we are transformed into his image , as by the nuvocebuUvh fpirit ofthe Lord,2.Cor.$. And therefore in fpoiling thefe hea- If^nuih^hr-r tnens'tne ^orc^ aduifeth vs as Iofua did the people in facking of futij mmmOm Iericho, Iofl6.\$tThe citie Iericho ,that iSjhcathenifme/W/^rf;* %hnfhad?liti execrable thing, both it and. all idolatries that are therein vnto the Barthoioma* -*o Lord-.onely Rabab the barlot,onely heathen learning & truth fbal ^"faTmv'u ?™efie ^ *11 that *re wth her tn the houfefirfbe hid the meffen- Urom. prtjix* gers that wefint, Netrvith [landing be ye ware of taking the execra- ■ ble thing Jeaft ye make y our felues execrablefBut allfduer and gold, andvejfels of bra (fe, and iron t her of fbal be con fe crate vnto the Lord, andjball come into the Lords treafury. And for the vfe of it quoad gradumjizt not the fauce be more then the meatemor too much water mixt withyour wine,that is cauyonxriverbum. No,no, as tTXiUm.pot. % Luther {pake oftoomuch citingofmiiades and true legends tn\.fr*(tp. in fermons : fo neither would I that arts and heathen fayings fie depredtcentur vt inde veniat vfus omittendi Fuangelium . Sunt cnim mn principalis pars fermonis habendds. ^fedtantummodo inter- Jpergendd Euangeho, vbi adprofofitHtnfaciajjt , & non de integro
fermone
andficular learning in Sermons. $53
fermont traUandx. \\ Melpomene be painted fobigge,that there is left no roome for the other Mufes ; or if Grangers take vp aJi the Inne , that there is not place inough for Chrift and his A- poftles, I diflike both the painter and the hoft.
No, let Chrifthaue the highelt place and beft roomcin thy fermon: and me thinkes he faith of it,as he once laid of an Inne, Make ready an vpper chamber for me,for there it is where I wil fup with mine Apoftles.The confederation wherof as it moued mcinthisdifcourfe to apologize the vfe of fecular learning in Sermons ; fo moued it me in this ofBrotherly Reconcilement , to call on the hand-maide to waite (as I faid) on her miitris.
TIKI S.
Twits efiaped, thus amended*
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