Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	aaron_n	hand_n	pharaoh_n	30	3	10.5447	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93242	Judgement and mercy: or, The plague of frogges [brace] inflicted, removed. Delivered in nine sermons, by the late reverend and learned divine Mr. Iosias Shute, Arch-deacon of Colchester, and preacher at St. Mary Woolnoth, in London: with his usuall prayers before and after sermon. Whereunto is added a sermon preached at his funerall, by Mr. Ephraim Vdall. Imprimatur. Ja. Cranford. Octob. 29. 1644.	Shute, Josias, 1588-1643.; Udall, Ephraim, d. 1647. Sermon preached at the funerall of Mr. Shute.	1645 (1645)	Wing S3715; Thomason E299_1; Thomason E299_2; ESTC R200245	134,491	230

so let it urge us to prepare and if we be prepared either we shall be hid in the evill day or the affliction shall be so sanctified that we shall finde honey in that Lion Another thing I would commend to your consideration something of kin to this point in hand Pharaoh holds out God sends a message it will not be God now executes Where words will not serve blows must I shall not need to give instances of this there are enow in Scripture And there is great reason that God should doe it For if he should only content himselfe with words his truth would be called in question as if he had said that that he meant not to performe if that word that he hath spoken shall not take effect Secondly his Justice would be questioned that hee hates not sinne with that hatred that the world is perswaded of Thirdly his Power would be questioned that though he hate sin and threaten it yet he were not able to punish it Lastly his Wisdome and Providence would be questioned for it is not the part of a wise man where there is desert for blowes to content himselfe only with words for this makes reproofe contemptible and all speeches ridiculous and turne againe upon him with disgrace For the Use of it it should teach us to justifie God in all his proceedings ever give glory to God whatsoever falls for certainly God for the contempt of ordinary proceedings is faine to goe to a more severe reckoning with men they justly deserve it therefore God is to be justified Secondly since God is so leasurely and treatable in his pace to vengeance Let us all make use of the deliberate proceedings of God feare Gods word and wee shall never feare his blowes that is true It is a speech of Chrysostome to good purpose Let a man feare Gods word and he shall never need to feare those acts of vengeance Let them feare in Egypt and Rome let him feare and stand in awe that offends If a man be carefull to lead a holy life he need not be afraid though the hills tumble into the sea and the foundations of the earth be rased he shall stand unappaled in the middest of all dangers So that speech of Gregory and it is good counsell that he gives Let us feare when we heare lest we come to feare when we feele which is worst of all For beloved it is hard to be put to the tutorage of that School-mistris experience If a man feare not till hee feele then wrath will fall the heavier The Wise man takes another course Solomon saith A wise man seeth the plague and hideth himselfe but a foole goeth on and is punished he will not be warned and admonished God comes to many men nay to all by the dispensation of his word he tells us what is due to sinne what he will inflict he sometimes by lesse chastisements as his lesser ordnance playes upon us doth not God expect profit by this If we doe not he will inlarge punishments upon people and so much more the blows shal be because of the contempt of his gracious proceedings and then men shall have no body to complaine of but themselves and curse the time a thousand fold that they did not obey the word of God but would needs stand it out till it came to blowes now the fearfull hand of God is fallen upon them It was the complaint of Daniel Dan. 9. We hearkned not to the voyce of thy Prophets now therefore thy wrath is stretched upon us to the full As he saith there Therefore my counsell shall be to feare the word of God and we shall not need to feare his judgements tremble at his threatnings Get the heart of Iosiah to melt when he read the Law of God he had respect to the Word that he trembled at his word and was contrite in that manner that he was deeply cast downe with the consideration of his menacies and threatnings God will be mercifull to such a one and he shall escape in the day of vengeance whereas those that are refractory and contumacious that care not for words till it come to blowes they shall be sure to sucke the dregs of Gods vialls THE FIFTH SERMON Vpon EXOD. CHAP. 8. VERS 5. And the Lord spake unto Moses say unto Aaron Stretch forth thine hand with thy rod over the streames over the rivers over the ponds and cause frogs to come up upon the land of Egypt c. HAving spoken of the denunciation of this judgement I come now to the second thing The execution of it which is laid downe in vers 5.6 where there is First the injunction And then the performance of that injunction The injunction verse 5. God said to Moses say to Aaron stretch forth thine hand with thy rod c. The performance of this verse 6. Aaron did so In the former of these the injunction God spake to Moses say unto Aaron A man might say Why did not Moses take the rod as well as Aaron There are divers reasons given why Moses did not doe it but Aaron rather The Hebrewes they according to their fabulous manner say it was not fit for Moses to smite the river because he was preserved in the water when time was as we read in the story Exod. 2. when he floated in an arke of bulrushes Pharaohs daughter tooke him up Hee should have beene ungratefull to those streames to have smitten them with a plague that were the meanes of his preservation It is true beloved that gratitude works not only towards men but toward the brute creatures even to the place where and instruments by which a man is benefited but this is no solid reason Suppose Moses received never so much good there thankfulnesse to the creature would not beare him out in disobedience to the Creator Another saith that Moses was not to doe it because the Egyptians then would have beene perswaded that he had done it by sorcery and so they would have beene lesse moved and perswaded by it They were so unjust that they conceived of Moses that he was a sorcerer The truth is that he had all the learning of the Egyptians and it is likely that many of them used that Art yet we know nothing of Moses but that he was exercised in those sciences that were justifiable Againe if this were the reason Aaron might have beene suspected for he lived among them a great age and without doubt Pharaoh would have brought it out Calvin gives a third reason God would not have Moses strike the streames and bring the frogs but Aaron that Pharaoh in regard of his pride and insolencie might be handled more contemptibly As if Moses would let him see that be would not trouble himselfe but his servant that was to officiate for him he should doe it There is a fourth reason God hath set downe an order he gives Moses direction what to doe and from him Moses directs Aaron and he executes it

it lets us see Beloved if a multitude may be punished for one mans sinne what a mischiefe a wicked man is to the place he lives in For as it is with the childe of God he is a great blessing wheresoever he comes as God said of Abraham Thou shalt be a blessing Gen. 12. So was Lot he was the party that bare the Sodomites all the time that he was among them Gen. 19. So you shall finde that had there beene tenne good persons in all those Cities they had beene spared The innocent man delivers the Island Iob 22.30 and reprieves it from the sentence that is gone out against it Abab hath so much sense that he thinkes he shall be the better by Ieboshaphats accompanying him to the battell And all the people fared the better for St. Pauls going in the ship Act. 27. Saith St. Ambrose Good men are the wall of the Country and St. Chrysostome saith They are the marrow of the Country On the other side a wicked man is a plague and a curse to the place he lives in let him be never so noble never so honourable or potent or wealthy if he bee a prophase man hee labours to hasten Gods judgements on the place he is in We read of one Byas the Philosopher that travelling in a ship in a tempest with a great number of odd fellowes some of them very rakeshames and naught they began in the tempest in that extremity as men will doe to call upon the gods he comes to them and saith unto them with some jest not in earnest saith he Hold your peace lest the Gods take knowledge that you are here and not only you but we suffer for your sakes And the History saith That Iohn the Evangelist when he came into the Bath where Cerinthus was he got out presently his reason was lest the Bath should fall for that mans sake Many a wicked man being challenged for his impiety and not able to excuse or justifie it any way yet he hath thus much to say What need you trouble your selfe about me I hurt none but my selfe Alas God knowes if it were no more it were too much that a man with Saul should fall upon his owne sword Vtinam vel sic c. as St. Austen saith I would to God it were no more but if thou be a wicked man thou hurtest not only thy selfe but more I speake not of thy example so much thou ingagest the place thou livest in to the wrath of God thou pullest it down The City of Abell entertained Sheba 2 Sam. 20. It had like to cost them all their blood for if the head of that Traitor had not beene throwne over the wall the edge of Ioabs sword had fallen upon the whole City And if the people had not separated themselves from the Tents of Corah Dathan and Abiram they had been involved in the same judgement Num. 16. Therefore it behoves the children of God nearly to take heed what company they consort with not only in regard of suspition that they may not be suspected to be such as they converse with but in regard of infection for sinne is as taking as the plague Thirdly in regard of the malediction Therefore in Revel 18. God saith Come out of her my people that yee be not partakers of her sinnes and that ye receive not of her plagues There is a humour in some people in the world if the seat be pleasant or extraordinary commodious and profitable they will cast themselves into the place though the inhabitants be as full of sinne as may be It was the humour of Lot he liked the plaine of Iordan well and thought Sodome as the garden of Eden thought he My lot is fallen in a good ground he looked not to the inhabitants but hee rued it after So all those that for pleasure or profit cast themselves among the wicked certainly they shall be scorched with those flames that the wicked are apt to kindle where they dwell The second Use since God takes occasion by one mans sinne to punish many and yet those not without fault It should teach us to acknowledge when God punisheth us that it is just and that we our selves deserve it what ever the occasion be Seneca tells a story of Pison a Roman Generall he commanded a Souldier to be put to death because he returned without his fellow that went out with him to the Campe and said he killed him because hee mist him The Captaine that had order to put the fellow to death espying the man comming that was missing stayed the execution Therefore Pison put all three to death What was his reason Saith hee to the first I have condemned you already I will nor reverse my judgement Saith he to the second man you shall dye because of your going away and exposing your fellow to death And to the Centurion you shall dye because you know not what it is to obey a Generall So saith Seneca he busied his head to finde some cause because there was none But it need not be so with God he need not busie his braine to finde cause to punish any of us that can pretend the greatest innocency for our owne thoughts words and deeds God knowes minister hourely occasion and knowledge Therefore I say whensoever it pleaseth God to lay his hand on us though another may be the occasion yet justifie God in his sayings and cleare him when he is judged All the difference is but this as you see it is with a company of fellons that have committed robberies in several places of the County they are all brought to the same Gaol they are all arraigned at the same bar they all perish at the same tree so God gathers the sins of men it may be upon some occasion and punisheth them all together but they have sins enow of their owne in particular that expose them to wrath therefore let us ever acknowledge that God is just I have heard and read of that saying of Prince Henry in the time of his sicknesse that same delitiae humanae as it is said of Titus whose death was to this Kingdome as so much of the best blood let out of the veines of Israel when it was told him that the sinnes of the people caused that affliction on him O no saith he I have sins enow of mine owne So should we all confesse though God take occasion by another mans sinne and by the neglect of another person to fire my house yet God hath just cause to bring it on me God had cause against the seventy thousand that dyed of the plague though Davids sin were the occasion yet there was a meritorious cause in them So though Pharaoh sinned yet all these Egyptians were not without faust for they hated the Isralites and without doubt were glad of the hard measure of the people of God therefore they justly suffered Though the hardnese of Pharaohs heart were the occasion yet there was cause in

doe so Psal 143.9 I flye to thee O God to hide me Flye to God not from God make him thy protection under his wings thou shalt be safe live in the feare and obedience of his holy Name and then the field and the house and the chamber and the desart shall be all one thou shalt not feare though thou walke in the shadow of death But if thou live in a contemptuous course against God it will bee just with God that thou shouldest feare where no feare is And if the Lord suspend the execution of judgement for a time at last all thy feares shall be put together when thou shalt be summoned to judgement and then it will be in vaine to say O let the hills and mountaines fall upon me Saith the Father It is impossible to hide and intollerable to appeare For every man must be brought forth to give an account for what he hath done in the flesh whether it be good or evill THE THIRD SERMON Vpon EXOD. CHAP. 8. VERS 3. And they shall come up into thine house and into thy bed-chamber and upon thy bed and into the house of thy servants and upon thy people and into thine ovens and into thy kneading-troughs WEE go on now in the further amplification of the judgement It is said here They shall come into thy bed-chamber and upon thy bed They shall not only come out of the river and come into a strange soile but they shall come to annoy thee not only into thy house the lower parts of it but into thy bed-chamber and they shall not content themselves with the floore but they shall climbe up to thy bed that even then when thou shouldest rest thou shalt bee annoyed with these base creatures How ever some translate the word here bed for such beds as they used to eat their meat upon yet this word signifies such beds as men rest on and being joyned here with bed chamber bed and bed chamber I make no question but it was such a bed as Pharaoh used take his rest on in the night And this aggravates the judgement extreamly If he might have beene quiet in the night which is the time that nature hath allotted to rest and the time where in a man hopes by rest and sleep to forget the cares and sorrowes of the day and to be refreshed and comforted yet God tells him that these creatures shall come in this place where he meanes to repose himselfe and shall disturbe him where he would take rest Doe you but judge what a kinde of judgement this was if the chamber you lye in should be full of toads and frogs that you were scarce able to step besides them that they should continually leap upon your bodies and upon your beds as if they would enter into your bodies for so the Jewes thinke that the frogs entred into the mouthes of many of them as they slept but I stand not upon that I note and observe that God threatneth this disturbance in the night to Pharaoh when he should rest It may be observed not only that Ged is able to punish in the night as well as in the day But that God makes his judgements so much the more terrible by bringing them in the night For this circumstance of time addes wondrously to the weight of this judgement When God would bring that fearfull judgement upon Egypt the last and greatest that decimus fluctus the tenth wave that was the mightiest of all other The slaughter of the first bourne God did it in the night in the dead of the night The text saith Exod. 12.31 Pharaoh and all his servants arost and there was acry through the land of Egypt for there was not a house where there was not one slaine O fearfull a man to bee awaked out of his dead sleep with such a crie and such a generall crie and such a crie for which there was such a cause a generall lamentation of the land of Egypt and Pharaoh himselfe was not free this made the wound deep In 2 King 7. the Assyrians were slaine in the night for by breake of the day they were all gone they heard noyses in the night You know if a man be awaked out of his sleepe with a noyse of fire and heare a generall crie in the street it amazeth him and sends his bloud backe to his heart to nourish that it makes his haire stand an end So it was with them to heare a noyse of chariots So when God would aggravate his judgement against Sennacherib though all his people went well to their rest yet before morning there was so many slaine They were all dead corpses in the morning David in Psal 91.5 speaks of the terrours of the night I will not tell you what they are they are different and various as one reckons up a great many of them Terrours of the night there be and fearfull affrightings and therefore the greater because they are in the night It hath beene the opinion of no meane men of the Church that Christ shall come at the last judgement in the night Lactantius saith so more then once that hee shall come in the darke night and he cites a verse of the Sibills to that purpose Amids the darke night Ierome inclines to this opinion And Casidor upon the 118. Psa saith That it was commonly received among the Christans that it should be so They build upon the time because the first-borne in Egypt were slaine in the night And it may be because our Blessed Saviour was apprehended in the night to be brought to judgement therefore his last judgement shall seize upon men in the night and they build it upon the Parable in the Gospell Christ shall come as a thiefe in the night And two being in a bed one shall be taken and the other left And so of the Bridegroomes comming There shall be a crie at midnight Mat. 25. But this is no firme ground and therefore I dare not stand upon it Certainly Christ hath made that uncertaine whether it shall be at evening or at midnight or at Cock crowing or at the dawning of the day as himself saith Againe it is against the principles of Nature for it is not midnight to all the world at one time for when it is midnight to us the Sunne to other people is in the verticle point at noone day Therfore except the judgement shall be at severall times this will not hold And if we goe by probability as Scotus saith why should we not thinke it shall be at that time when Christ rose that is in the morning or when he ascended or when hee expired and gave out his last breath on the crosse But it may well be that Christ would shew us the uncertainty of his comming And I may adde withall to come to the point I observed to shew the terror of his comming to judgement in the night it is more terrible I appeale to any of you that have had an accute

end of all our doings wee confirme the seale of our ministery Thirdly we are instruments of doing the greatest good in the world of converting of soules Lastly we procure to our selves the hope of eternall glory for those that turne others shall shine Therefore give us leave to say as John saith We have no greater joy then to see our Children walke in the truth And to say as Paul saith Yee are our crowne and our glory and our joy Therefore in the name of God even for his sake and for your owne soules sake and for the comfort of those that are imployed among you and that take paines in the word and doctrine doe not make the hearts of Gods messengers sad Give them not cause with Jeremiah to desire to lodg in a garden of Cowcumbers to wish that they had never seene your faces because of your improfitablenesse But commend their labours to God by your fruitfulnesse and carry your selves so that they may give account with joy and not with sorrow so much for that Now for the words Glory over me when shall I pray The words in the originall Behoth pergnali glorifie thy selfe upon me expositors are very various in laying out the meaning of these words Glory over me Shall wee take it in this sense as if it were an ejaculation of Moses or a kind of exclamation of this man O the glory that God hath put upon me here is glory upon mee indeed that this great King this proud Tyrant should sue to me and intreat hee that poured contempt upon mee before and for my sake vexed the people of God the more that now hee should intreat O what an honour and glory is over me Surely beloved Peter speaks of a spirit of glory resting on Gods Children and it shines in this that the very wicked sometimes petition to the godly Remember the instances I gave the last day What an honour was it to Isaac to bee sought unto by the Philistins that hated him before What an honour was it to Joseph that all his brethrens sheafes should bow to his according to the presage of his dreame and that he must nourish them that maliced him What an honour was it to David that Saul should desire his favour when he had him in the cave and gave a pregnant instance of his loyaltie What an honour was it to the Prophet that Jeroboam should sue to him to restore his arme And to Job that his friends that were so deeply uncharitable in censuring him must be beholding to him for his intercession Surely whensoever Gods people take knowledg in it they are bound to magnifie God for this great favour But the words will not indure this sense for both the Conjugation and the Mood wherein they are used will not admit it Therefore wee must seeke another sense Glory over me Reverend Calvin takes them by way of Antithesis in this manner as if he should say Thou hast little reason to glory in the Magitians they abuse thee with showes but now it comes to the removall of the plague they cannot helpe thee I make no question but thou hast found how waine they are Glory over me that is in my help for I am able if thou wilt heare the motion that I make I will remove this from thee The Wicked are no securitie to a man the godly must help Well may they be fuell to the fire but never able to quench the flame Hee were a mad man that to secure himselfe from the Fire would pile a many Billets betweene him and the flame such are the wicked No in the day of trouble and vexation one Moses to stand in the gap is worth a thousand of others Ten men in Sodome would have saved those Cities from that conflagration Nay Lot bayled them all the time hee was in it One man should save a Citie One Micaiah is worth foure hundred false prophets There is a third sense that is commonly hearkned unto and I listen to it Glory over me That is take thou the glory of appointing the time when I shall pray Though it be true that I that thou suest to to remove the plague should have my owne time yet take thou the glory to appoint the time and I will doe it That I take to be the full sense and meaning of the phrase Now it will be demanded why Moses did gratifie Pharaoh thus farre that he should appoint the time when the judgement of God should be removed why he was so favourable in this particular divers reasons may be given of it and each of them will yeeld an observation First Moses well weighed that Pharaoh might have a conceite having heard that Moses was learned in all the learning of the Egyptians that he might work by constellations and other Astrologicall practises hee might take advantage of the position and aspects of the planets and presently doe it and so gull Pharaoh with naturall causes and make him beleeve it was a supernaturall miracle Because Moses conceived this might be in Pharaohs imagination hee gives him leave to prescribe his owne time This hath ever been the care of Gods people and instruments for the greater glory of God ever to doe their works after that manner that they might bee free from exception That it might not be imputed to naturall causes but that the vertue and power of God supernaturally might ever be acknowledged Marke it in some instances When Eliah was to confound the Priests of Baal hee caused the sacrifice to bee put upon the Altar hee caused the wood to be layed and when he had done he caused foure barrells of water to be cast upon the wood and the sacrifice the first second and third time and when he had done hee caused a great trench or ditch about to bee filled with water All these things served to make it improbable that ever fire should come to consume it unlesse it were brought by the hand of man hee did it on purpose that they might see the worke of God and so they acknowledged when the fire came to consume the wood and the sacrifice and to lick up all the water in the trench in so much that the people being absolutely satisfied cried out The Lord he is God the Lord he is God The like we see in the proceeding of Elisha with Naaman the Assyrian when Naaman came to be cured of his Leprosie Hee did not speak with him hee did not come out and lay his hand on the sore as Naaman expected why This might have lessened the glory of the Miracle hee would have imputed it to connaturall causes to some vertue or skill in him but when he sends him word Go and wash in such a place and never saw him nor spake to him he must needs acknowledg it to be a miracle The like wee see in the works of Christ in the Gospel how he freed them from all exception and just question in the world When he was to turne the

mayst know that there is none like the Lord. It shall appeare in the removall of this judgement thou shalt see all the Frogs confined to their proper element of water For the first the yeelding Be it according to thy word Some man may think it would have been more fit for Moses to expostulate then to yeeld to Pharaoh he might thus have said Dost thou request a courtesie at my hands and limit me my time surely if I doe the favour I will observe my own season Beggers must be no choosers if a man give freely all circumstances are left in his discretion to his owne libertie But to answer these people surely Moses had much disparaged himself if having once yeelded to Pharaoh the power of prescribing the time he should have eaten his word First it had been unworthy of Moses to have gone back Pharaoh might have replyed and said what inconstancy is this to give with one hand and to take away with the other thou either distrustest the cause or art diffident of the power of thy God that thou wouldest feare me with Secondly it would have appeared a great neglect in Moses of Pharaoh he had given libertie to Pharaoh to prescribe the time Princes are not to bee dallied with if he should have fallen off now and not have observed the time when Pharaoh had set it certainly he had provoked Pharaoh he had done wrong to the cause the usage of Pharaoh had been course and unworthy of so great a Majestie But to come to the observation it is this It hath ever been the manner of Gods people in all times fairely to intreat and easily to deale with and respectively to use and not to irritate others that have been of place and qualitie though they have been strangers to them both in judgment and affections In Gen. 4.7 saith God to Cain in the behalf of Abel his desire shall be to thee and thou shalt rule over him As if he should say if thou think that my acceptation of his sacrifice will puffe him up feare not that it shall not swell him so as that he shall forget that respect that is due to thee as the elder brother and the first borne God will provide that his desire shall be subject to his brother in all things that are lawfull and he shall rule over him as the Elder In Gen. 33.3 when Esau met Jacob he bowed seven times to the ground and in the course of his speech calls himself his servant which was not a vaine light complement but seriously spoken yet farre was it from betraying of his birthright as some have thought by giving that away but he did it shewing respect to him as hee was a great Prince for so was Esau at this time For the promise he knew should be performed to his posteritie the Idumeans served Israel from David to Joash 120. yeares but the Israelites served not the Idumeans he respected him though as a great Prince The like we see in the carriage of Moses towards Edom in Num. 20. when the Israelites passed through their country Moses sent a faire ambassage and desired a peaceable and free way and urgeth him by many arguments and moves it the second time when he found him so stiffe that he would not encline to the motion they turned another way so respective was he to that great man though he were averse in his affections So in David towards Saul when he hath him at a great advantage as may be there is not one unrespective word comes from him if hee have occasion to speake to him himselfe or to speak of him to others his words and carriage were ever loyall and faithfull and full of reverence How ever some people disfigured him to him certainly there was no passage of his life that had the least touch of disloyaltie to him He knew he was the Lords anointed and it was not a private injury that could wash off his dutie that he ought him as his Prince The like we see in our blessed Lord how respective he was in all his carriage towards those in authoritie how fairely he speaks in regard of Caesar as unwilling to infringe any right or priviledg of that Prince nay paying tribute that he need not because he would not give offence And how soon did Paul retract that word that he sent out hastily and sharply against Ananias God shall smite thee thou whited wall Act. 23. he ingenuously professed that he did not know him to bee the ruler of the people And Cyprian taking occasion to speak of that place saith he they were Sacerdotes c. men unworthy of the place that they held yet Paul was of that mind that the very shadow of that honour he would not neglect he would doe that that was due to the place they maintained As our blessed Saviour himself for all the priesthood was so depraved in his time he diminished none of the right and due of it but when he had healed the man he bid him goe away and shew himselfe to the Priest The use of it meets with such in these times that spie imperfections in the practises of men to dispense with themselves in the duties due to their places Moses could have so reasoned here Pharaoh was a wicked man and a persecutor of Gods people and Moses had a great commission himself but he loved not to irritate and provoke him and use him unbefitting a Magistrate no more should other men Let me tell you Religion and pietie eate not out good manners and Civilitie It is not the greatest zeale of a man against sinne that will beare him out in rude unmannerlinesse Even men that are wicked are to be used according to their place they maintaine if they be never so prophane if they have dignitie it must bee reverenced and their persons respected Moses kindly condescends to Pharaoh But some may say Did not Elisha the prophet forbid his man to salute any Therefore there is a time when men may let downe these actions of common courtesie Let not that be pretended The meaning is hee should make such expedition that he should not delay as men in complements for that would hinder the worke And although Saint John say that there are some men that we should not bid God speed It intimates onely an intimate familiaritie that is forbidden Or else secondly such salutations as carry approbation of the evill wayes that a man is found in But for common offices of humanitie and kindnesse they are not forbidden Christ would have his Apostles when they came to any place to salute the house If a man bee never so flagiciously wicked nay if he bee excommunicated which is the highest curse that can light on him for all that civill courtesies must not be denied Ambrose used Theodosius with all respect though he were excommunicated And he that is excommunicated is not more then a heathen but as a heathen and if so the heathen must be