it and therefore might truly say with x Psalme 69. Dauid The rebukes of them that rebuked thee are fallen vpon me I payed them the things that I neuer tooke This he performed for vs sinners and said indeed for his enemies as Nisus for his friend Whom seeke ye Coram quem quaeritis adsum I am he whom ye seeke to be crucified Adsum qui feci in me conuertite ferrum O Rutuli I make my selfe sin for them y Esai 53. wound me for their transgressions breake me for their iniquities and lay the chastisement of their peace on me that by my stripes they may be healed Here for them z Esai 50. I giue my backe to the smiters my cheekes to the nippers and wil not hide my face from shame and spitting When sinfull man that like a wandring sheepe was caught in the briars and with the Ramme might haue truly bin sacrificed for this Isaac might truly haue replied Mea fraus omnis nihil iste nec fecit nec pâ—tuit he did no sinne neither was there guile found in his mouth Quid meruisset ouis This sheepe and lambe of God what hath he done Let thine hand I pray thee be against me and my fathers house Thus the partition wall of ordinances betweene Iew and Gentile was broken downe by him who made of two people one man Ephes 2. Thus the partition wall of our a Esai 5â— sinnes which separated betweene vs both and our God was taken away by him who reconciled both to one God and preached peace to vs farre off and to them that were neare Thus our b Ios 17. 1â— Iosua made sinne or in-bred Cananite which c Rom 7. 18. 20 dwelleth in our mortall bodie and cannot quite be cast out d Rom. 6. tributary vnto vs that we may raigne ouer it and bring it into subiection This is the manifold loue of Christ to vs his enemies his reall loue his loue indeed with a witnesse and to witnesse it the more stileth he vs with al names of loue as seruants Iohn 15. 15. if that be too litle his friends if that be not enough his e Marke 3. 11 kinsmen if that be too little his f Math. 25. 40. brethren if that be not enough his g Math 12. 50. sisters if that be too farre off his h Marke 10. 15 children if that be not â—nough his i Luke 8. 21. mother if that be not enough his k Cant. 5. spouse which is the greatest and passing loue of women and all this to shew he loued vs with all kind of loues possible the seruants loue a friends loue kinsmens loue brethrens loue sisters loue childrens loue mothers loue and spouse-loue which is as strong as death and cannot be quenched with floods of water Cant. 8. 7. This was Christs loue to vs his enemies as high as heauen as deepe as the earth and hell it selfe as broade as the world and as long as life eternall Wherefore as him selfe spake of washing his Disciples feet Iohn 13. 14. Siego If I saith he I your Lord and Maister haue stouped to wash your feet ye ought also to wash one anothers feet for I haue giuen you an example that ye should do as I haue done to you so may I reason strongly with his Apostle Beloued if God if Christ so loued vs we ought also to loue one another 1. Iohn 4. 11. And indeed beloued Christian thou canst neuer loue truly and do good to thy foe vntil thou remembrest what Christ hath done for thee while thou wert his enemie Let this loue of Christ constraine thee then who commaunded it for thy practise and practised it for thine example If considering thine owne weaknesse and infirmitie Deficis sub praecepto comfortare in exemplo saith l Mâ—dit in Psal 56. Austine if thou thinkest the precept an hard saying to flesh and blood who can beare it be comforted in the example of him who performed it Christ did it as man in thine owne nature to teach thee he commaunds no impossibilities and he is present with thee vt praebeat auxilium qui praebuit exemplum saith that Father to m Cant 1. 3. Iohn 6. 6. draw thee after him who bids thee n 1. Pet. 2. Come follow his steppes Let vs runne when he draweth and let vs loue really our foes as he loued vs while we were not his friends If we cannot sic sicut so infinitely as he did vs for consider behold and see if euer there was loue sicut amor eius like his loue if we cannot go with him in his sicut and quantitie yet let vs runne after him in the sic and qualitie of his loue as o Tâ—m 1. Ser. 13 in cana Dom. Dilâ—â—te â—nuicem fieâ—t ego dâ—lexâ— vos â—â—c aduerbium sicut non quaâ—â—tatâ—s sed qualitatâ—s similâ—â—udâ—em notaâ— Idem ser 5. in caen Dâ—m Bernard doth distinguish Howbeit if we cannot walke with God nor follow our elder brother in his great steppes of loue yet let vs ambulare cum Dauide go cheeke by cheeke with Dauid our fellow-seruant who rendring good for euill to his arch-enemie Saul made him ashamed of his enmitie and heaped such coales of fire on his head that he kindled his affection to cry out in admiration Is this thy voice my sonne Dauid and weeping he lift vp his voice 3. Our fellow-seruants example and said to Dauid Thou art more righteous then I for thou hast rendred me good and I haue rendred thee euill and now thou hast shewed this day that thou hast dealt well with me for as much as when the Lord had enclosed me in thy hands thou killedst me not for who shall find his enemie at such aduantage and let him go free with a good turne Wherefore the Lord render thee good for that thou hast done to me this day 1. Sam. 24. Yea when afterward he repented of this repentance and with the dogge returned to his vomite yet Dauid againe ouercame his euill with goodnesse that he cryed out with a peccaui in his mouth I haue sinned come againe my sonne Dauid for I will do thee no more harme because my soule was precious in thine eyes this day behold I haue done foolishly and erred exceedingly 1. Sam. 26. 21. With such loue was Dauid annointed when he was annointed with the horne of oyle to be king this was the strength of his loue when he had the oyle but not the horn when he was elected and not yet inducted into the kingdome and yet behold when after Sauls death he had gotten sceptrum pro pedo a scepter for a sheep-hooke and was taken from the sheepe-folds to feed Iaakob his people and Israel his inheritance when the Lord had now exalted his horne whereby he might extirpate Sauls house and roote out all his enemies yet asked he Zyba after Sauls death p 2 Sam â— â— saying Remaineth there yet none
as I am of Christ whom when the stif-necked Iewes q stoned triplici lapidatione with a triple stoning with stonie r Vers 5â— hearts which burst for anger with stonie mouthes which y 5â— gnashed at him with their teeth and with z 5â— stonie hands which rained showers of stones vpon him as Austine speaketh yet he a 60. prayed for them Lord lay not this sin to their charge Nay see how he prayed for these his reuilers saith b Serm. supracit Austine When he prayed for himselfe he c Act. 7. 59. compared with 60. stood on his feet because the iust when he prayeth for himself is easily heard but when he prayed for his enemies he kneeled downe to shew that he prayed with all earnestnesse and intention of spirit yea whereas for himselfe he did but call on God saying Lord Iesus receiue my soule for them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he cryed out and that with a loude voice with all vehemencie and contention of voice Lord lay not this sinne to their charge and when he had spent the last breath for them to his God when he had thus spoken he slept Whose name Stephanus as it signifieth a crowne so coronam accepit suo sibi nomine impositam saith Austine he hath gotten that d 1. Pet. 5. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the incorruptible crowne of glorie sutable to his name As sailed the maister and Pilot Christ Iesus with his seruant and first Martyr Stephen so rowed the Apostles mariners of this shippe with a contrarie wind with a contrarie breath 1. Cor. 4. We are reuiled and we blesse we are blasphemed and euill spoken of and we vse gentle words And the maister hath charged all passengers for heauen like Paules e Act. 27 4. mariners to keepe a straight course though the winds be contrarie Blesse them that curse you and pray for them that reuile you and say all manner of euill against you Mat. 5. 44. Pray for thy most virulent reuiler to morrow of a blasphemer he may become a blesser and thou f Prou. 27. 1. knowst not what a day may bring forth He that is now thine enemy in slaundering railing and reuiling thee may to morrow be conuerted to repentance saith g homil 6. Austine and thy fellow Citizen in heauenly Ierusalem and perhaps greater therein then thy selfe Saul was Stephens greatest foe for it was too little for him to stone him with his owne hands alone omnium manâ—bus lapidabat saith that Father he stoned him with all their hands that threw stones in keeping their clothes that better they might throw and yet behold with that contrarie breath with that one prayer of Stephen was he of a foe made a friend of Saul a Paul of a persecutor a preacher of an impostor a pastor a doctor of a seducer of a pirate a prelate of a blasphemer a blesser of a theefe a shepheard and of a wolfe a sheepe of Christs fold therefore saith h Ibid. that excellent Father Non homo sed peccator te insequitur roga pro homine vt extinguat Deus peccatorem cùm enim mortuus fuerit peccator tibi homo non aduersabitur not the man but the sinner doth pursue thee pray for the man that God may take away the sinner for when the sinner is dead the man shall not impugne thee Thy i Chrysolog ser 139. brother rageth impute it to his sicknesse ascribe febri non fratri ascribe it to the feuer and not to thy brother dabisque prudenter infirmitat culpam fratri veniam and thou shalt wisely lay the fault on his infirmitie and giue pardon to thy brother seeing it is onely the feauer of his soule that thus hateth thee saith k August tract 8. in Epist Ioan. a Father Away then with your quid pro quo and rebuke for rebuke It was the wicked resolution of that requiter in the l Terent. And. Act. 5. scâ—n 4. Comedie Si mihi pergit quae non vult dicere ea quae non vult audiet If he begin I will declare his deedes which he doth praâ—ling against vs with malitious words as the m 3. Ioh. 10. Apostle spake of Dâ—trephes in a better requitall It is that resolute retalâ—ation of naturall men n Hom. I haâ— lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then shalt heare againe such words as thou speakest men so farre past shame that as Aeneas told brawling o Ibid. Achilles we may heare them scold in the eares of all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen like women that scold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they go in the open streete Thus are our hearts not soft to breake the force of reproch which is obiected but hard and stonie to send backe and resound the eccho of rebuke like p Plut. reip gerenâ— praecept Epaminondas who hearing Callistratus vpbraid the Thebans with Oedipus his parricide who killed his father and the Graecians with the murder of Orestes who slue his mother rendred this rebuke for rebuke 〈◊〉 verò ipsos à nobis â—iectos reâ—ipistis But ye receiued them when we for this did exile them Or like q Mâ—râ—â— AE 〈…〉 Vâ—later Aâ—thr lib. 14. cap. 2. Phocion on whome Demades crying out The Athenians will kill thee when they begin to be mad But they will kill thee replied Phocion when they begin to be wise Not much vnlike that great gâ—rd of Crassus the Orator whom when Domitius taunted with weeping for the death of a Lamprey which he fed in a pond But thou replied Crassus shedst not a teare at the buriall of thy three wiues Which quipping and taunting speech as it is but the â—ome of wit so is such iesting iustly censured by the holy Ghost for foolish talking Eph. 5. 4. Seeing it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 4. 29. as it were a stinking breath which as Phisitions obserue is a signe of inward putrifaction and when our throates are thus open sepulchers Psalme 5. 9. to belch out such vnsauory breath it is an argument that like graues we are full of dead mens bones within and all filthinesse and our inward parts are very wickednesse Lastly to conclude this point as we must not render rebuke for rebuke so neither blasphemie for blasphemie nor curse for curse but blesse them that curse vs. I know indeed Dauid wished euill vnto his enemies and prayed for their ruine Psaâ—me 69. And when Sauls flatterers like miscreants combined their tongues to accuse him with one voice to the King he did imprecate and wish euil to those foes Psa 109. He prayeth against their person vers 6. 7. 8. Set thou an vngodly man to be ruler ouer him and let Satan stand at his right hand when sentence is giuen vpon him let him be condemned and let his prayer be turned into sinne let his dayes be sew and let another take his office He bent his tongue like a bow and shot
out his bitter words against their family Ver. 9. 10. Let his children be fatherlesse and his wife a widow let his children be vagabonds and beg their bread let them seeke it also out of desolate places He curseth their externall goods and riches vers 11. 12. 1â— Let the extortioner consume all that he hath and let the stranger spoile his labour Let there be no man to pitie him nor to haue compassion on his fatherlesse children Let his posteritie be destroied and in the next generation let his name be cleane put out Yea he curseth their soule vnto death and prayeth for their damnation Vers 14. 15. Let the wickednesse of his fathers be had in remembrance with the Lord and let not the sinne of his mother be done away Let them alway be before the Lord that he may roote out the memorial of them from off the earth Behold here indeed as many imprecations of Dauid against his enemies as euer Callimachus the virulent Poet spent execrations on his mortal foe Apollonius and as bitter cursings as Ouid euer spent on his enuious foe whom in imitation of him he titled Ibis yea as that banner ended his imprecatory inuectiue with this summary execration Haec tibi quae precibus iustis mea deuouet ira Eueniant aut his non leuiora malis so concluded here Dauid his with not vnlike imprecation vers 20. Let it thus happen from the Lord vnto mine enemies and to those that speake against my soule Which practise of Dauid though it may seeme at first to giue allowance and warrant to words of bitternesse in cursing our blasphemers yet if with a single eye we more nearely looke into it we shall find that this imprecation was non optantis voto sed spiritu praeuidentis as Saint r Lib. 1. de serm Dom. in moâ—t ca. 4â— Austine resolues it not so much from a desire and wish of their ruine as from the spirit of foreseeing what would befall them As our Sauiour when vpbraiding the vnthankfull cities in the 11. of Mathew he anathematized the inhabitants of Corazin Bethsaida and Capernaum Non maleuolentia optabat sed diuinitate cernebat did not as men from malice wish it but as God foresee it For Dauid as a graue Å¿ Cal 〈…〉 in Psa 69. 23 writer noteth was not herein caried with a turbulent passion of choler to powre out his bile as most men wronged by their enemies intemperatly giue their tongue the raines but the spirit of God did dictate these imprecations to his Prophet in wisedome to discerne these reprobates from curable beleeuers and in vprightnesse to respect Gods glory rather then his owne priuate reuenge in confusion of his enemies and in moderation to execrate his and Gods enemies without turbulent passions of hatred malice and maleuolence which three if like him we could obserue Probè â—um imitaremur we might lawfully do as he did But seeing our vnderstanding is not so mollified that we haue that 1. Corinth 12 gift of discerning spirits but the Lord onely knoweth who are his and who are reprobates nor our wils so rectified but that vnder zeale for Gods glory we reueÌ„ge our own wrongs nor our affectioÌ„s so sober from disturbance that we are angry and sin not v M 〈…〉 in Psal 10â— Non est hoc cuiuis vsurpandum Christiano in exemplum trahendum this practise of Dauid is no pretence for our cursings nor his example to be vsurped of any Christian as x Balaâ— of Rome doth in hiring his Baalams of Saint Francis order daily to pronounce this spalme in execration against those whom they hate and to curse Israel whom the Lord would haue to be blessed If any for farther satisfaction require a larger discourse of these imprecations I referre him to Martin Bucers disputation of prayer in his explanations on the fift Psalme and to Mollerus his Lecture on the seuenth verse of the 54. Psalme where this at large is discoursed I conclude this point with Musculus in the place before cited It is a common prescript to all which Christ the King of heauen hath commaunded Math. 5. Blesse them that curse you and pray for them that persecute you His Embassadors the Apostle of the Gentiles from his maisters mouth hath enioyned it Rom. 12. 14. Blesse them that persecute you blesse I say and curse not The Apostle of the Iewes hath from his Lord giuen this charge 1. Pet. 3. 9. Render not rebuke for rebuke but contrariwise blesse By which iniunction of both al both Iewes and Gentiles must blesse for cursing and pray for their reuilers and what else should they pray for them saith y Lib. 4. d 〈…〉 cap. 44. Gregory but z 2. Tim. 2. 25. that of Saint Paul that God may giue them repentance to know the truth and come to amendment of life out of the snare of the diuell of whom they are taken at his pleasure to do his will And let both the offender confesse and the offended forgiue and testifie his reconcilement by words of friendship and loue to his enemy though he continue yet in his vnrighteousnesse of reuiling So much be spoken of this first namely verbal reconcilement Be reconliled in word But here beloued brethren we must not stay In atrio reconciliationis in the vtter court of reconcilement where men like the a Luke 1. 10. common people stay without and like the b Actâ— 5. 12. vulgar Iewes are with one accord in this Salomons porch and portall of peace but all being priests by our Christian profession to offer vp spirituall sacrifices 1. Pet. 2. 5. we must enter sancta the holy places of peace and amity by this beautiful gate of the temple of our body and offer to our brethren not onely the calues of our lips but the sacrifice of our hands to manifest our reall reconcilement For we haue a c 2. Sam. 3. 27 Ioab that will speake peaceably to Abner and yet vpon aduantage smite him for the bloud of his brother Asahel that will giue d 2. Sa. â—0 9. 10. Amasa words softer then oile Art thou in health my brother and yet with his precious balmes breake his head yea stâ—b him deadly and shed out his bowels on the ground For thus lip louing Ioab spake friendly to his neighbours e 1. Kings 2. 5. Abner and Amasa two captaines of the hoast of Israel but hauing warre in his heart with the sist of wickednesse he smote while he smiled he killed while he kissed and as Dauid there told his sonne Salomon shed the blood of battell in the time of peace And therefore if our loue and vnity will speake truly we must passe from this atrium to the sancta from word to workes from the tongue of friendship to the deeds of agreement and secondly be reconciled in deeds to our brethren Our Sauiour as before I shewed by symmetry and proportion Second reconcilement reall in my text inioyneth
of the house of Saul on whom I may shew the mercie of God the mercie of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth bountifulnesse and largesse not ordinarie but proceeding from most ardent affection as q Pet. Marâ—yr in hunc 〈◊〉 Martyr well obserueth And when Mephibosheth Sauls nephew was brought vnto him he said vnto him Feare not for I will surely shew thee kindnesse and will restore thee all the lands of Saul thy Father and thou shalt eate bread at my table continually and this beneficence to his enemies nephew presently he performed Indeed he well called it the mercie of God for he is kind to the vnkind and mercifull to the mercilesse man And thus with Dauid if our enemie hunger should we feed him and if he thirst giue him drink at our table though he feede and drinke vs with bread and water of affliction and like Dauids enemies giue vs gall in our meate and in our thirst giue vs vineger to drinke Psal 69. 21. Our loue must be miscricordia Dei the largesse of God who maketh his sunne rise on his enemies and with Dauid a man after Gods owne heart must we cause our sunne to shine on our foes and freely giue them dimidium spherae solem simul canis iram the halfe circuit with the sunne and anger of the dogge that is cor the heart and not like angry Doeg cause one sunne to rise on our friend Saul and our canis iram and bile on our foe Dauid nor affoord him a c of our beneficence and bountie This is not the mercy of God but of Publicans and sinners who loue lend and do good to their friends to receiue the like againe Luk. 6. This is loue bought and sold and mercenarie mercie which hath then verily receiued all its reward But now alas euery man saith like him in the 2. of Sam. 10. 2. I will shew kindnes to him who hath shewed me kindnesse before or as r Xenoph. lib. 2. de fact dict Sâ—cr Chaerephon answered Socrates I know how to vse my brother benefacienti benefacere to do one good turne for another but he that will wrong me in deed I neither can nor will do him good Thus our will cannot and our can hath no will nor water in it to giue him drinke if he thirst Like him in the Å¿ Plaut Auâ—â— Comedie in one hand we bring bread for our friend and in the other a stone for our foe in the one an egge for our louers and in the other a serpent for our loathers in the one a fish for our fauorites and in the other a scorpion for our scorners Which partiall affection if it onely were found in the taile and dregs of the people which like Moab are setled vpon their lees it were lesse lamentable but alas it is seene in the auncient and honorable man who is the head and like t I had lib. 24. Homers Iupiter hath two tunnes standing in the entrance of his pallace out of one setting abroach his fauours to his friends and out of the other his vials of wrath to his foes and giues them a drinke of deadly wine Yea which is most lamentable Balaam hath a blessing for his friends Come ye blessed and a curse for his foes Go ye cursed and to these when he stands on mount Gerizim dealeth abroad his blessings and to those on mount Ebal scattereth his cursings Wheras our tongue should blesse and our hand deale a blessing where the Lord hath euen cursed and do Gal. 5. good to all though specially to the houshold of faith to the one in God and to the other for Gods sake and say like our x Mat. 20. 13. heauenly Father who doth good to friend and foe Friend I do thee no wrong I will giue to this other as much as to thee Let no man say vnto me saith y Homil. de Dauid Saul Chrysostome I haue a wicked an vngodly a desperate and an incorrigible enemie whatsoeuer thou shalt say yet is he not worse then was Saul who once and againe nay being often preserued by Dauid whose life a thousand wayes he sought yet for all so many benefites perseuered in his malice What therefore hast thou to accuse thy foe of that he hath taken part of thy land that he hath wronged thee in thy grounds that he hath transgressed the bounds of his house that he hath wiled away thy seruants that he hath offered thee violence that he hath detained thy goods vnlawfully that he hath beggered thee but yet he hath not taken away thy life which Saul did attempt But and if he hath laboured to take away thy life peraduenture he durst it but once not twice not often as Saul did indeuor But if this once or twice or thrice or often he assayed yet not rewarded of thee with so many good turnes as Saul was of Dauid yet not preserued and his life saued when once again he had falne into thy hands And if thou hast done all this to thine enemie yet Dauid excelleth thee that he vnder the law performed this thou vnder the Gospell of peace God spake to him and commaunded this but by his Prophets to thee hath he enioyned it by his onely Sonne Heb. 1. He came as it were but to mount Sinai to burning fire to blacknesse and darknesse to serue in the oldnesse of the letter but thou art come to mount Sion and to Iesus the Mediator of a better testament stablished on better promises to serue in the newnesse of the spirit Heb. 12. He was but a son of Agar the bondwoman I meane the law which ingendred vnto bondage but thou art a sonne of the freewoman Sara the Gospell which is free that libertie wherwith Christ hath made vs free Gal. 4. He was directed but with the law a 2. Pet 1. 19. light shining in a darke place and had but a a Psal 119. lanterne for his feet to be a light to his paths but thou art led by that day-starre the Gospell which like the Wisemens starre goeth before thee to Christ yea thou art directed by the Sun of righteousnes himselfe who saith to the Follow my steppes and loue thine enemies as I haue loued thee O if Dauid saith that Father had heard Christs precept Do good to your enemies Mat. 5. or the Lords prayer Forgiue men their trespasses as your Father shall forgiue yours Mat. 6. or the iudgement of the mercilesse debter that would not forgiue his fellow-seruant an hundred pence when his master had forgiueÌ„ him ten thousand talents Mat. 18. or Christ giuing his life for his enemies Mat. 20. or his innumerable sermons of louing and helping our foes Luk. 6. how great would his loue haue bene with these who without them did so recompence his arch-enemie Saul and reward his posteritie Here is an example for vs to follow euen the Publicanes and sinners do good to those who do good to them
Dauid Do not I hate them O Lord that hate thee and am not I grieued with those that rise vp against thee yea I hate them right sore as though they were mine enemies Psalm 139. 21. I saw the transgressors and was grieued because they kept not thy law Psal 119. 158. I will set no wicked thing before mine eyes I hate the workes of vnfaithfulnesse there shall no such dwell with me Psal 101. And thus may we be angrie against sinners no not so much the man as his manners as hereafter shall be shewed Thirdly how it must be spent not in fume like the foaming sea that cannot rest till it cast vp mire and dirt for this anger is furor breuis a short madnesse as he q Hâ—rat speaketh and onely they differ said wise r Plut. Apâ—th Cato in continuance of time For whereas there be two kinds of madnesse one of the head which makes men run out of their wit and another of the heart which puts them out of their right mind these angry men hauing neither the wit to gouerne nor the mind to be gouerned in this passion are the maddest of all other seeing as Å¿ Lib. 1. de ira cap. 1. Seneca noteth in them they haue the same signes and tokens that mad men haue and this mist of anger so darkeneth their eye of reason that it cannot discerne things that differ but as obiects though little in themselues thorough a thicke cloud seeme bigger then they are indeed so whatsoeuer moate the eye of anger thorow cloudie browes beholdeth in a brother seemeth no lesse then a beame For as t Lib. 11. nat â—â— cap. 37. Pliny noteth Oculos in comitiali morbo apertos nihil cernere animo caligante that the eyes in the falling sicknes though open see nothing when the mind is darkened and dim-sighted so in comitiali morbo irae as one u Plut deirâ— cohib tearmes it in the falling sicknesse of anger wherein they fall on others men haue like those Iewes eyes and see not the right as eares and heare not the truth but their minds being blinded that they see not Satan euer boweth downe their backe for a load of sinne and anger the daughter of iniurie as Sabellicus speaketh becomes in them the mother of reuenge And as anger in her madnesse is blind to augment all faults and make a moate a beame and a mole-hill a mountaine so is she 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as x 2. Pet. 2. 9. the Apostle speaketh and cannot see farre off but diminishing the person of men maketh a Cedar of Lebanon but a bramble of the bush and like the purblind man in the y Maâ—â— 8. Gospell seeth men but like trees which with the z Ioâ— 1â— â— good husbandman when she should but loppe with the pruning-knife of correction she heweth downe with the axe of her owne iudgement and reuenge And therefore because he will neuer obserue the meane nor keepe a right measure in punishing who in his anger comes for to punish as a Lib. 1. Oâ—â—â—â— Tully said most truly the Romains wisely tyed a bundell of rods to those axes that were caryed before the Consuls vt ijs soluendis inijceretur aliqua mora irae antequam ad puniendum accederent that in loosing of them some delay of time may allay their anger before they came to punish as neither Socrates nor Plato nor Architas whom I mentioned in the beginning durst punish euen their seruants in their anger lest vnder correcting their manners they should reuenge them on the men and turne iudgement into worm-wood as b Cap. 5 7. Amos speaketh and c Apo. 6 12. iustice into gall Wherefore seeing optimum est temperare iram non tollere as Seneca d Lib. 1. de ira cap. 7. noteth to temper anger and not take it away be angry but sinne not saith Paul Ephes 4. 26. Be angry at his manners but sinne not by anger against the man Or if ye chaunce to exceede this golden meane Irascimini are ye angrie as some Bez annot matâ—r in hunâ— lxum interogatiuely vnderstand it sinne not that is so moderate your affection that it be appeased before it burst foorth as our English note on that place expounds it If turbulent motions arise in the mind through the corruption of nature yet let not reason consent and obey them in the lusts thereof that although in our flesh we serue the lawe of sinne yet in our spirit we serue the lawe of regenerate part as f In Psal 4. 4. Austine most excellently expounds it His meaning is this serpent like Goliah must be smote dead in the fore-front and crushed in the head lest if he get in the head as he did into Eue he bring in the whole body wheÌ„ sin is finished from this taile of the serpent leaue g 1. Cor. 15. 55 that sting of death in our soules We must crush this Cockatrice in his egge we must take this little foxe before he do hurt lest growing vp to be great like Sampsons foxe he set all on fire and like Herod the foxe fall to be bloudthirstie and rauenous We must purge out this little leauen lest it soure the whole lumpe we must giue this water of bitternesse no passage no not a little lest like that in Ezechiel it grow from the ankles to the knees and from the knees to the thighes and proue a riuer that cannot be passed without drowning we must dash this youngling of Babell against the stones lest after growth it cry down with him downe with him euen to the ground for this little fire will kindle a great matter this least graine and mustard-seed of anger will grow vp to a great tree of hatred vnder whose branches of enuie and malice the foules of the heauen and princes of the aire will build their nests And therefore this roote of bitternes must not be let grow vp lest many therewith be defiled this little cloud of anger if it be not dissolued by his heate will couer all the skie hide the sunne of righteousnesse and cause much raine and no little storme this cord of vanitie will pull on a cart-rope of iniquitie and therefore for the manner how ye may be angry be angrie but sinne not in your anger For whose season and oportunitie of time when it must be drawne as there is a time to hate as a time to loue and a time of peace as a time of warre Eccles 3. 8. so must anger not rashly out of time nor vnaduisedly out of season be mispent Mat. 5. 22 Sauls flatterers mistooke their time They are mine enemies vniustly saith Dauid and hate me without a cause Psal 39. 19. They gather themselues not for mine offence not for my sinne but without my fault O Lord Psal 59. 3. They hate me without a cause and would destroy me guiltlesse Psalm 69. 4. Thus h Gen â— Caine was wroth with Abel
man and warre with his maners And therefore bids Christ loue not his but our enemies and them that hate and hurt vs not himselfe Mat. 5. 44. For sic sunt diligendi homines vt eorum non diligantur errores saith b August de verb. innocent a Father we must so loue the men that we like not their errors quia aliud est amare quod facti sunt aliud odisse quod faciunt odimus malitiam diligimus creaturam for it is one thing to loue that which they are made another to hate that themselues haue made we hate the curstnesse and loue the creature Vt nec propter vitium creatura damnetur nec propter naturam vitium diligatur That neither for the vice the creature be condemned nor the vice for the creature be beloued As c Tertul. apolo aduers gent. those Christians told the heathen persecutors in the primitiue Church Ye are our beloued brethren by the law of nature our mother though ye be scarce men because ye are euill brethren This is that perfect hatred of Dauid whereby he loued his enemies 2. Sam. 19. 6. and hated Gods aduersaries Psal 1â—9 21. Do not I hate them O Lord that hate thee yea I hate them right sore as though they were mine enemies He hated them sore but right because with perfect hatred or as the Hebrew soundeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with perfection of hatred And what is the perfection of this hatred saith d In Psal 138. Austine on these words but I hated in them their iniquities and loued thy workmanship This is to hate then with perfect hatred 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 Moses the Israelites for whom he prayed and yet hated the same idolaters whom then he destroyed but by this perfect hatred Quo sic oderat iniquitatem quam punicbat vt diligeret humanitatem pro qua orabat whereby he so hated their iniquitie which he punished that he loued the humanitie for which he prayed Thus must we follow peace with all men although not with all manners but holinesse also Heb. 12. 14. without which peace of God Phil. 4. no man shall see the God of peace Rom. 16. and therefore putteth the Apostle a condition of possibilitie If it be possible as much as in you lieth haue peace with all men Rom. 12. 18. For though as antipathie in nature causeth such discord betweene sheepe-strings and the strings of a wolfe that they can neuer consort in harmonie but iarre alwayes in the musicke as e Lib. de mirab 〈◊〉 Albertus f Conrad G 〈…〉 r. liâ— de 〈◊〉 ca. de 〈◊〉 hâ—â— D. Cardan and Oppianus with Lutinists obserue yet accord in place when they discord in tune that the Wolfe as g Esai 11. â— he speakes seems to dwell peaceably with the Lamb so although the righteous can agree with the vngodly man no more then the Lambe with the Wolfe Eccle. 13. 18. yet must they dwell peaceably with them in ciuill conuersation as sheepe among wolues Math. 10. 16. and in this time of peace must the Wolfe and the Lambe feede together as the Prophet foretold of their coniunction Esai 65. 25. and righteousnesse must haue concord with all men so vnrighteous though not with any vnrighteousnesse of men 2. Cor. 6. For euery man saith h Ser. 10. de Quadrages Leo shall so remember himselfe in another as to loue in his enemie his owne nature whose naturall corruption and fleshly conuersation he detesteth and the rather as he noteth because we see often many of godlesse become godly of drunkards become sober merciful men of cruel bountifull of couetous liberall of extortioners chast of incontinent and peaceable of tumultuous Vt bellum vitijs potius quà m hominibus indicentes that rather warring with their manners then iarring with the men by loue of their person they may conquer their vices and suffering euill men though not men in euill patiently they may instruct them with meeknesse that are contrary minded prouing if at any time if not in the dawning of their childhood nor at the third houre of their youth nor at the sixt of their manhood or in the ninth of their old age yet at the eleuenth and last houre of their life God will call them to his grace as in these i August ser 59 de verbo Domin Chrysost com 65. in Math 20. Aqui. Abulens Ferus Guilan Math. 20. has 5. horas exponum 5 aetates nominum ages he did men into his vineyard Math. 20. and till then be reconciled to all men though not to any euill manners of naturall brethren in birth or kinsmen by blood of mankind But be it the law and doctrine of nature preuaile nothing 2. To thy ciuill brother with men which euen in bruite beastes and things without sense much auaileth yet should the law of policie and bond of ciuill societie like fellow-citizens in friendship and amitie for seeing we haue not only that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as men but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also as our k Arist Li. 8. â—th cap. 12. master of moralitie noteth whereby we are infranchised in a Ierusalem I meane now not l Ephes 2. 19. aboue which is the m Gal. 4 26 mother of vs all and n Philip. 3. 20 where our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be below which is a citie at vnitie in it self surely peace should be within her walles when societie within her palaces and not diuision into parts be heard where the vision of peace in the whole should be seene From which vnciuill dissociation how can I better disswade ciuill societies then as the o 1 Corinth 12. Apostle bid the p 1. Cor. 1. 11 12 chap. 3. 3. 4. factious Corinths looke on the vnitie of naturall bodies so seeing omnis societas collegium corpus est politicum euery societie and colledge is a bodie politicke or corporation as q Calum in 1. Cor. 12. 12. one speaketh on these words to desire them to behold their politike head and ciuill face in this naturall glasse of the bodie for whereas r Arâ— Gualt in 1. Cor. 12. 12. omnis ferè hinc dissentio solet nasci almost all iarre and dissention springs from hence when either inferiors enuie superioritie or superiors contemne those below them both are so 1. inferiors must not enuy their superiors lessoned in the booke of the bodie that if they reade but the numbers those marginall notes will instruct them For as the foot makes not a scisme because it is not the hand nor the eare because it is not an eye 1. Corint 12. 15. 16. so neither must the lowest member of policie come against the highest with the foote of pride because it is no higher but as the Apostle speaketh of resurrection of
cast vp their rancor and returne to their vomite that barke like a dog and gnash their teeth at their brethren shall be without the holy citie Apoc. 22. 15. g Mat. 8. 1â— where is nothing but howling and gnashing of teeth These raging waues that cannot rest as they haue no internal nor will haue externall so shall they haue no eternall peace and rest h Esai 57. â—1 There is no peace to the wicked saith my God In tossing their brethren they do but throw them on the rocke which is higher then themselues as i Psal 61. â— Dauid speaketh and beate themselues on the rocke Christ Iesus on which seeing they dash it will breake them in peeces Math. 21. 44. And thou innocent Doue whosoeuer art smitten with these 3. our prescription against these archers that I may giue thee a prescription against their deadly arrowes When they whet their tongue like a sword to slash in thy presence and slice thy good name keepe thou thy mouth like Dauid with a bridle while these vngodly are in thy sight Put vp thy sword into his sheath and suffer them thus farre Their tongue is indeed a sharpe sword Psalme 57. 4. and cutteth like a sharpe razor saith Dauid of Doegs tongue Psal 52. 2. Howbeit it shall but cut off thy haire and superfluous excrements saith k Eâ—orraâ— in Psal 51. Austine and perchance thy l Iames 1. 3â— excrementa malitiae the excrements and superfluitie of maliciousnesse Doeg was but Dauids barber to top off his crest and luxuriant lockes when he meant to cut his throate with this razor Yea it shaued the head himselfe Et te caluum factura est saith that Father and it shall but cut thee on Caluary with thy Christ Or if these archers bend vp their bow to shoot at thee far off 1. archers By suffering theÌ„ in thine absence with their arrowes euen bitter words Ctypâ—â— pâ—tiâ—â—â—â— frange â—agitt as contumeâ—â—â—â— prabe scâ—tum conscientiae contragladium linguae is m Serm. 40. de modo bene 〈◊〉 Bernards aduice for this take the complete armour of God for thine armor of defence take the brest-place of righteousnesse against the sword of their tongue the helmet of saluation and the shield of faith and a good conscience wherewith you may quench all the fiery darts of these wicked as n Hom. 3. in Psa 36. Origen well applies it Reiect the reproches of offered contumelies saith o Serm. 42. de modo bâ—ne 〈◊〉 Bernard by despising them conquer the rebukes of mockers by dissembling them contemne the errors of detractors though euery one irritate thee though he incite thee though he exasperate though he insult though he raile and reuile though he accuse falsly though he prouoke thee to strife though he challenge thee to quarrell though he belch forth scoffing and taunts though he iniury and wrong thee though he loade thee with reproches Tâ—â— siâ—e â—â— taâ—e â—â— dissimula â—â— contemne â—â— non loquaris Holde thy tongue keepe silence speake not be dambe with p Psalme 39. â— Dauid keepe thy mouth bridled while those vngodly are in thy sight Vt capistro frenâ—tis aâ—entium hoâ—â—â—â—um ignorantium that with thy bit and bridle thou mayst hold the mouthes of these horse and mule which haue no vnderstanding least thy fall vpon thee Away then with Zophars retaliation Iob 11. 1. Should not the multitude of words be answered should men hold their peace at thy lies and when thou mockest others should none make thee ashamed No no. Thy Sauiour chargeth thee to hold thy peace at their lies or if to speake to blesse them that curse thee Math. 5. 44. A graue q Seâ—â— ad Seren. cap. 19. Philosopher euen he can tell thee that though these archers shoot out their arrowes yet a wise man will beare contumelâ—es reproachfull speeches ignominies and other disgraces as the clamour and shout of enemies and will endure bittter words as shafts shot at randon rustling without wounding about thy helmet and head-peece yea will stoutly sustaine iniuries as wounds some in the armes and some stucke in his breast without deiection r â—â—m de Dauide Saul Chrysostome in this point giues thee a Christian resolution Some body hath slaundred thee or railed on thine offence this if he said truly correct but if falsly deride if thou art conscious and guiltie of his imputations repent if thou art not contemne it Nay neither contemne nor deride it but be glad and reioyce when men causlâ—sly reuile thee and say all manner of euill aginst thee falsly for great in heauen is thy reward Mathew 9. 11. Or if these hawling Shimeis snarle and barke at thy good name contumelious words saith a Å¿ Ierom. prelog super Mich. Father must be heard as 2. Dogs the barking of curres which are not regarded Thou must dialogue with thy selfe in t Lib de Re 〈…〉 forâ—â—it Seneca his Soliloquio and put on his resolution Men speake euill of thee but euil men It would grieue me if Marcus Cato if wise Laelius if the other Cato if either Scipio should speake so of me Now to be disliked of euill men is to be praised their words 1. By not mâ—â—king them want credit where the guiltie condemne Men speake euill of thee it would grieue me if they did this from iudgement but now they do it of spleene Men speake euill of thee they cannot speake well of any They do it not that I deserue it but that which is their custome for some kind of dogs haue it naturall that not so much of curstnesse as of custome they barke at passengers And indeed the chiefe if not onely way to make them giue ouer is to take no notice of their barking nor regard their baying For as v Li. 28 hist nat c. 8. l. 26. c. â— Plinie obserueth them who weare a tongue vnder their foote Non latrari à canibus that they are not barked at by dogs so the best meanes to stop their mouthes also is Linguam sub pede habere to tread their tongue vnder foote or not giue heed to all words that men speake as Salomon aduiseth Eccles 7. 23. And therfore wisely did that x Doroth. ser 7. dâ— accus reâ—â— Father who contemning all their railings said I vse my selfe toward these as trauellers do at bawling curres For it is not conuenient saith y Lib. 3. de Irâ— Seneca to heare all that men say Let many iniuries and reproches passe vs most whereof he receiues not that taketh no notice of them For who so is inquisitiue what is said of him in priuate he who searcheth out malignant speeches though spoken in secret disquieteth and veâ—eth his owne soule And therefore z Senec. ib 2. â—â— Ira. cap. 23. Caesar did wisely when hauing in that ciuill garboile intercepted a packet of letters written to Pompey from his fauorites brake them not open but
their other wares into Egypt and to make their gaine x Lyra Tâ—st Aâ—ul â—n 〈◊〉 locum raised the price and sold him againe at second hand at a higher rate to Potiphar king Pharaohs steward vers 36. But though Ioseph whom they sold to be a bond-slaue in Egypt became afterward y Psal 105 21. lord ouer all Pharaohs house and ruler of all his substance yea gouernor throughout all the land of Egypt Gen. 45. 8. and was now armed with power to reuenge yet see how he recompenceth them good for euill see when his enemies did hunger how he fed them and when they were thirstie gaue them drinke For whereas they had z Gen. 37. â—â— stript him of his parti-coloured coate in recompence of that a Gen. 45. 2â— he gaue them all change of raiment he gaue them a measure running ouer into their bosome They sold him for twenty peeces of mony and put him in their purse and in recompence of that he would not sell them corne but gaue it them freely for nought and put their money in their sackes Gen. 42. 25. he gaue them a good measure pressed downe and shaken together They cast him into a pit to feed him with bread water of affliction Ge. 37. 24. and in lieu thereof he brought them into his owne lodging and feasted them sumptuously with delicate fare and sent them dishes from his owne princely measse Gen. 43. 33. 34. and with what measure they had met to him he would not mete to them againe Holy Dauid trode the steps of good Ioseph for â— Dauiâ— when Saul had bent his bow and made readie the arrowes within his quiuer to b Psal 1â— 2. shoote at this vpright in heart and sweet singer of Israell yea when this fouler c 1. Sam. 26. â—0 hunted him like a partridge to the mountaines so that his soule was faine to aske for the wings of a Doue that he might â—lie away and be at rest yet see when his mortal foe was deliuered into his hand in the cauâ— where he couered his feet he would not lay hands on his enemie nor suffer his bloud-thirstie followers to fall vpon him but onely to giue his notice what he could haue done cut off the lap of his garment and rendred him good for euill as Saul himselfe confessed 1. Sam. 24. 18. Yea againe when he sound him asleepe in the field and tooke him napping he spared his life which was in his hand and to giue him a second warning took away his pot of water and his speare that was sticked at his bolster 1. Sam. 26. and therefore might this Doue safely contestate his harmlesse mind and innocent hands to Cushies accusation that he sought Sauls life Psal 7. O Lord my God if I haue done this thing or if there be any wickednesse in mine hands if I haue rewarded euill to him that had peace with me yea I haue deliuered him that without cause is mine enemie then then let mine enemie persecute my soule and take me yea let him treade my life downe vpon the earth and lay mine honour in the dust No no when he found but one Egyptian rouer in the field he gaue d 1. Sam. 30. 11 him bread to eate when he was hungrie and when he was thirstie he gaue his enemie drinke And as did Dauid so did his sonne and Lord Christ Iesus 5 Christ the sonne of righteousnes from whose brightnesse these starres borrowed this light of grace whose words of truth as they were instructions to their minds so were his workes and actions medicines and cures to the bodies of his deadly foes healing their sicke cleansing their leapers restoring their lame to their legs making their blind to see though they would not behold the light of the world making their deafe to heare though they stopped their eares at the wisedome of the world making their dumbe to speake though they blasphemed the God of the world Yea when their sinne was a bloudie sinne a scarlet sinne a crimson sinne Esa 1. 18. of a double die dyed in the threed being a seed of the wicked and corrupt children and dyed in the web be being a sinfull nation laden with iniquitie and therefore worthie of that double die morte morieirs of the first and second death yet how did he shed his most precious bloud to make their crimson sinnes like wooll and their scarlet sinnes white as snow Yea when with the malice of hell in greatest industrie they went about the act of his condemnation most mercifully with greater diligence he went about the worke of their saluation when they shed his bloud to quench their malice he swet water and bloud to wash their soules Thus the sunne of righteousnes shined on the euill and the good though it softened the waxe and hardened the clay Thus the raine of righteousnesse descended on the iust and vniust though the blessed earth brought forth herbes meete for the dresser and the reprobate ground briers and thornes whose end was to be burned Yea God the Father though he be debter to none doth benefite 6. God his foes to testifie his loue The Father of lights maketh his Sunne to arise on the euill and the good and the fountaine of grace sendeth raine on the iust and vniust Math. 5. 45. A blessing indeed not much esteemed nor iustly weighed as it ought euen of the godly themselues as e Zanch. lib 5. do Nat. Dei cap. 2. quaest 3. one noteth yet in it selfe of great estimate and value seeing by these two Sunne and raine all things as f Ib. c. 1. quaest 1. he noteth are begotten and bred and they be the parents of earthly blessings For seeing the whole condition of mans life dependeth on these two Christ did fitly instance in them saith g In hunc locum quast 353. Abulensis because the former being the cause of siccitie and heate the latter of moisture and frigiditie which foure qualities as our h Ariâ—â— lib. 2. de anâ—â— cap. 3. maister in the schoole of nature teacheth the food and nourishment of all liuing creatures they comprize omnia bona nostra al our earthly blessings as the causes of their effects by a synecdoche coÌ„preheÌ„d innumerable other benefites saith Caluin euen those which Musculus on these words recounteth that he giues life to the euill as to the good that he bestoweth necessaries for life on the euil as on the good that he hath giuen the earth to be inhabited of euill as of good for the i Psal earth hath he giuen to the children of men and k Acts 17. 26. made all mankind to dwell on the face of the earth his fire warmeth the bad as the good his bread doth feede and his wine drinke both alike his rayment doth clothe and his cattel serue both alike Yea the wicked his enemies receiue these blessings from his hand and almes-basket in greater abundance then
r Com. 3. 32. Machiuell one that hath done much euill to politicians of our age gaue his statist that one should neuer offer nonis benefiâ— ijs veterem iniuriarum obliuionenâ— inducere to benefite or do good to him whom notoriously he had wronged least saith that match-deuil who seldome found his match in euill he which neuer truly but fainedly wil be reconciled when thou art secure of his loue reuenge vpon aduantage but rather saith that Achitophel Insigni iniuria aduersarium viâ—la continue on doing him some notable wrong and keepe him still in enmitie least being forced by his friendship to trust him with thy selfe he deceiue thee at a lype But this wisedom of the flesh is enmitie against God and is twelue times infatuated by the wisedom of God Rom. 12. fashion not your selues like vnto this world but be ye changed by the renewing of your mind that ye may proue what is the good will of God acceptable and holy Let loue be without dissimulation abhorre that which is euill and cleaue vnto that which is good Be affectioned to loue one another with brotherly kindnesse Blesse them that persecute you blesse I say and curse not Be of like affection one towards an other RecoÌ„pence to no man euill for euill If it be possible as much as in you lyeth haue peace with all men Dearely beloued auenge not your selues but giue place to wrath and which is the vpshot of all if thine enemie hunger feede him if he thirst giue him drinke for in so doing thou shalt heape coales of fire vpon his head Be not ouercome of euill nor be led by Machiauell but ouercome euill with goodnesse Howbeit if neither our heauenly Fathers example nor Christ our elder brothers example nor Dauid our fellow-seruants samplar can moue vs to exceed either Publicanes and beastly men or the beasts of the field yet with Å¿ Heb. 11. â—6 Moses let vs haue respect to the recompence of reward seeing by this we t Mat. 5. 48. shall be perfect as our heauenly Father is perfect and haue great reward in heauen Luk. 6. 35. For whereas saith a u Cmys st Homis 18. in Mat. 5. Father he blessed the meeke but with inheriting the earth Mat. 5. 5. and the poore in spirit but with appropriating to them the kingdome and the mourners but with hope of future comfort and thirsters after righteousnesse but with satietie and fulnesse and the mercifull but with obtaining mercie and the pure in heart but with hope of seeing God and peace-makers but with the appellation of the children of God and sufferers for his sake but with fruition of the kingdome by this last of doing good to our enemies we shall not onely enioy all these but we shall be perfect as our heauenly Father is perfect and though these many vertues these many daughters haue done valiantly yet this surmounteth them all To helpe vp his enemie that lyeth vpon the ground and increase his former dignitie with good turnes could euen x Orat. pro M. Marcello Tully tell his Emperour Haec qui facit non ego illum cum summis viris comparo sed simillimum Deo iudico The deed of God and not of man he shall be perfect as his heauenly Father is perfect Perfectorum sunt ista saith y Enchirid. ad Laur. cap. 73. Saint Austine this is not milke for babes but meate of strong men who are grown to the full age of Christs stature For see saith z Lâ—co cirat Ferâ—â— in Mac. 5. Chrysostome how he puts this as crowne on all the other vertues and addeth this the last as the perfection of all ye shall be perfect The ranges of this Iaakobs ladder he set downe before the first steppe is not to be angry the second is not to exasperate with behauiour the third not to reuile in speech the fourth not to do wrong in deed the fift not to requite euill the sixt not to resist iniurie the seuenth to beare it with patience the eight to prepare for more wrong then was offered the ninth to loue our enemies and lastly which is the end of all to pray for them and do them good and this is the toppe of the ladder that reacheth vp to heauen Which doctrine as it instructeth vs to loue our foes in deed 2 Vse in truth so reproueth it iustly them who loue in tongue onely and in word alone And as it requireth the hand of friendship in the tongue of friends so vnmasketh it all face-taking friendship which in word pretendeth amitie but in worke extendeth enmity to foes as they were their friends Grieuously complained Dauid of such familiar trecherie Psal 55. 12. It was not mine open enemie that did me this dishonour for then I could haue borne it Neither was it mine aduersarie that did exalt himselfe against me for then I would haue hid my selfe from him but it was thou my companion my guide and mine owne familiar friend which tooke sweet counsell together and walked together as friends My familiar friend whom I trusted which did eate with me hath lift vp his heele against me and laid great waite for me Psal 41. The Prophet Ieremie felt no lesse of false friendship Euen thy brethren saith God to his Prophet euen thy brethren and the house of thy father euen they haue dealt vnfaithfully with thee and they haue cryed out all together vpon thee beleeue them not though they speake faire to thee Ier. 12. 6. And therefore compareth Dauid them to bees Psal 118. They came about me like bees and very fitly faith a a Ioh. Hus in huâ—c locum Writer for the Bee as b Lab 5. de hist â—â—nal cap. 22. Aristotle noteth carieth hony in her mouth and a sting in her taile Such Bees were the Iewes to our head Christ Iesus saith Iohn Hus Mat. 22. Maister we know that thou art true and teachest the way of God truly behold the hony in their mouthes tell vs therefore is it lawfull to giue Caesar tribute behold their sting in the tayle But he knew their thoughts and pulling the vizard of false friendship from their face Why temptye me saith he ye hypocrites And the dux of this swarme was no other but euen Iudas who was c Act. 1 16. guide to them that tooke Iesus He came to his Lord with hony in his mouth Aue d Mat. 26. 49. God saue thee maister but in his taile was a sting which cryed Caue God saue thee from me maisâ—er for he betrayed him with a kisse into their hands And see how our Sauiour in greaâ—est indignation vpbraideth his trecherie and vnkindnesse Iudas saith e Luk. 22. 48. he betrayest thou the sonne of man with a kisse Euery word is ponderous and an argument of vnkindnes Iudas what my steward and mine almner yea mine owne disciple Iudas surely he is not our enemy though he come with swords and staues Friend wherefore
art thou come Yes blessed Sauiour it is Iudas thy burser who was a theefe and caried the bagge betrayest thou who before confessed yes he betrayeth who before professed for though in words he confessed thee by workes he denyed thee Thou whom I chose out for one of my twelue Apostles thou for whom alone I carued at my last Supper and I gaue thee a soppe dipped in kindnesse betrayest thou the son of man a seruant thy Lord a disciple thy maister the sonne of man without sinne and sellest him for thirty pence who is the price of the world and the ransome of mankind and that with a kisse with a f Ambros lâ—â— 10. in Luc. 22. pledge of affection doest thou giue a wound with a kisse of loue dost thou execute hatred and with a signe of peace doest thou inflict death Thus the Wolfe deuoured the Lambe of God vnder sheepes clothing thus Christs burser that caried the bagge was a theefe to his maister and in punishment of his trecherie like a theefe in the Castle yard he walkes vp and downe the Scripture with this bolt at his heeles Iudas Iscariot one of the twelue which also betrayed him the gingling of which bolt at his heeles tels all that heare it he is in that infernall g 1. Pet. 3 19. prison h Iud. 6. kept vp in chaines of darknesse because when he brought hony in his mouth he brought a sting in his taile and with his precious balmes brake our head Atque vtinam solus Iudas tam horribiliter peccasset and would God onely Iudas saith a i Brent Homâ—i â—â— pass Christi Writer had so perfidiously betrayed but now alas with k Io. Ferâ—â— part 2. pas Dom. another we may stand in a gaze or rather in a maze admire Bone Deus quà m plenus nunc est mundus huiusmodi proditorum Good God how full now is the world of such Iudasses and betrayers nemo aâ— his securus none can escape them Helpe Lord for there is not one godly man left for the faithfull are minished from among the children of men they speake deceitfully euery one to his neighbour they do but flatter with their lips and dissemble with their double heart Psalme 12. 1. The faithfull man is perished out of the earth there is none true hearted among men They all lie in waite for blood Euery man hunteth his brother with a net the best of them is as a brier and the most righteous of them is sharper then a thorne hedge Trust ye not in a friend neither put ye confidence in a counseller Keepe the doore of thy mouth from her that lieth in thy bosome for the sonne reuileth the father the daughter riseth against the mother the daughter in law against her mother in law and a mans enemies are they of his owne house Mich. 7. 2. Which caution that better he may imprint l Comment in 7. cap Mich. Ierom exemplifieth it with several instances of vnkindnesse Trust not a friend saith he for false m 2. Sam 15. Achitophel deceiued Dauid and n Math. 26. Iudas the true Achitophel his master Iesus Put no confidence in a counseller as did the o Iudg. 9. Shâ—chemites in Abimelech whom when they had aduanced he oppressed them Keepe thy tongue from her that lieth in thy bosome for p Iudg. 16. Dalilah betrayed Sampson when he dallied her in his lap For the son reuileth the father as q 2. Sam. 16. Absalom did Dauid The daughter riseth against her mother a testimonie wherof though in Scripture thou canst not find saith he yet are there so many examples thereof in dayly experience that rather we should weepe there are so many then search them out The daughter in law against her mother in law as r Gen. 26. 35. Esawes wife against Rebecca And a mans enemies are they of his owne house here I seeke not examples for they are moe saith Ierome then can be numbred Abel is persecuted of none but Cain Isaac of Ismael Iaakob of Esau Moses of his brethren Dauid of Saul Elias of Iezabel and Christ of his owne who shold haue bin the maÌ„ of his peace Which enmity as it was first laid and begun in the Å¿ Gen 3. Serpents seed and the seed of the womaÌ„ so euer since out of the Churches bowels like the wombe of t Gen 25. Rebecca hath two manner of people like her twins bene deuided out of her bowels which being as contrary as the flesh to v Gal â— the spirit each to other like Iaakob and Esau struggle in the wombe and being come to strength x Gal 4 like the sons of the bond-woman and free persecute one the other And as he that was borne after the flesh persecuted him that was borne after the spirit euen so it is now Thus a brother is most deceiued by his brother whom he trusted thus he is y Marke 6 4. despised of his owne and not without honour in another countrey z Gen. 37. Ioseph is afflicted in his fathers house among his brethren and sold into Egypt and king a Genâ—â— 41. Pharao exalts him b Exod. 2. Moses is cast out by his parents into the riuer but though his father and mother forsooke him yet the Lord taketh him vp by the hand of Pharaoes daughter who nourished him for her owne sonne Ieremie is cast into the dungeon by c Ieremy â—8 â— Zedechias counsellers and by d vers 9 2â— 12 13. Ebedmelâ—ch an Egyptian is deliuered out of prison And as it was then euen so is now when we are fallen into the worst times into the last part of Nebuchadnezzars image whose feet were of iron and clay into the last age wherof e Ouid li. â— Metam â—â—b 4. he speaketh De duro est vltima ferro which is of hard iron and in it men of stonie hearts that the nearer they are in affinitie the nearer they are in trechery as the heathen there experimently complaineth of this age Non hospes ab hospite tutus Nec socer à genero fratrum quoque gratia rara est Imminet exitio vir coniugis illa mariti Lurida terribiles miscent Aconita nouâ—rcae Filius ante diem patrios inquirit in annos From henceforth saith our Sauiour there shall be fiue in one â— Luke 12. 5â— house deuided three against two and two against three the father shall be deuided against the sonne and the sonne against the father the mother against the daughter and the daughter against the mother the mother in law against her daughter in law and the daughter in law against her mother in law Thus the man of our peace whom we trust often layeth great waite for vs thus counterfeits vnder the colour of gold and false brethren vnder the vizard of friendship eftsoone betray vs. It was a common tricke in his dayes who beholding it complained Tuta
his home when in this world and cockpit of contention they haue made him pastime and sport Thus like the Frog and the Mouse in the fable they fight eagerly for a toy and then comes the Kite the prince and chiefe foule that ruleth in the ayre rapit vtrosque bellatores and snatcheth away both these great warriers Thus like two Emmets in the mole-hill of this earth we fight for superioritie and then comes a Robin-red-breast and pickes vs both vp Thus when they should be k Iam. 1. 19. slow to wrath as God himselfe did not runne but onely walked to take vengeance on his enemie and deferred it too till euen and coole of the day Gen. 3. 8. they runne and prepare themselues to battell as l Psal 59. 6. Dauid speaketh of his enemies their feete runne to euil and they make hast to shed bloud Esa 59. 7. as if not heauen but hell were the prize of their race they so run that they may obtaine it And this they deferre not till euen and coole of the day but in the heate of their bloud hate of their brother and coole of their charitie they rise betimes and execute this iudgment in the morning Yea whereas the God of mercie came with Eheu to be auenged of his enemies Esa 1. 24. these men of murther come with aha aha There there so would we haue it Psalm and with that m 1. Sam. 17. challenger of Gath not prouoke alone but proclaime a combat I defie thee this day giue me a man that we may fight hand to hand that I may conquer or be quelled And wheras the prouoked resistant and defendant antagonist is oft as n Lâ—cocitat Gregory noteth withheld by good motions from answering his challenge and defiance the subtil aduersary of his soule brings to his minde the offered indignities and wrongs receiued and with exaggeration of each circumstance shewes them so intolerable that for most part being ashamed of his former patience and blushing at his first forbearance he lamenteth the time by-past of reuenge and with the dog returning to his vomite licketh vp his malice into his stomack which he had cast away like Hector in the o Homer Iliad lib â— Iliad who told Achilles that he had oft refused his challenge indeed but now I wil not flie thee saith he as I did before Now my courage prickes me forward to resist thee to thy face and stand to it manfully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether I kill or be killed Now will I stay a man in my wound and a yong man in my hurt as cruell Lamech couragiously or rather outragiously vaunted Gen. 4. 23. Of which fire of contention and fury of reuenge as Satan is himselfe the kindling coale and principall prouoker so is the worlds reputatioÌ„ no lesse then the bellowes therof accessary a bettor for the pacate and peaceable man which is vnwilling to reuenge contemptus est omnibus he is contemned as truly ob obserued p Lib. 6. diu inst c. 18. Lactantius and despised of all And because he is thought not able or not manly to defend himselfe habetur pro segni inerti he is reputed a faint hearted lubber a coward without courage and a body without spirit and life in him But he that will reuenge his iniury Hic fortis hic strenuus iudicatur hunc colunt hunc venerantur omnes he is counted a stout man of stomacke all honour and reuerence his courage and feare him for a swash buckler and kilcow Which pointing of the finger Et dicier hic est this is the man of valour whetting his courage puts resolution in the sist reuenge in the hilts and bloudshed in the blade and this this is it which makes them resolue with those cutters in q Lib. 2 de Jea c. 32. Seneca Minus contemnemâ—r inquiunt sâ—vindscauerimus inturiam It is for our credit and renowne to put vp no wrong that is offered A r Beaux am 〈◊〉 Euangâ—◠〈◊〉 5. 44. late writer so complaines of the Noblemen of France who count it their greatest disgrace if they pocket vp the least iniury without some reuenge and thinke their honour is impeached yea touched as the apple of their eye if straightway they seeke not his death who hath wronged them Thus their Nobilitie refuseth the honour that commeth of God alone and seeke honour one of another I wish English hearts were not so infected with this French disease whose harts take no ease but while they meditate reuenge the temples of whose heads caÌ„not take any rest till they find out a place for reuenge whose eye-lids cannot sleep till they see reuenge and whose fingers itch till Satan haue taught their hands to warre and their fingers to fight his owne battels But the foolishnesse of the flesh cannot giue her an obiection which the wisedome of the spirit cannot answer who both by her law doth infatuate this wisedome Thou shalt not auenge nor be mindfull of wrong Leuit. 19. 18. and by her Gospell of peace counts it foolishnesse with God See that none recompence euill for euill vnto any man 1. Thess 5. 15. Vengeance is mine saith the Lord Rom. 12. He alone in the Magistrate who is his hand and sword-bearer before him carieth not this sword in vaine Rom. 13. And me thinkes the Almightie cries here like the true mother for her owne Mine it is mine let it not be deuided I will recompence saith the Lord. And therfore whosoeuer vsurping Gods right taketh this sword wresteth it so out of Gods hand shall perish with the sword saith Christ our Sauiour Math. 26. 52. For who so thus sheddeth mans blood by man shall his blood be shed saith God himselfe Gen. 9. 6. And if any kil with the sword he must be killed with the sword saith Christ his soâ— Apoc. 1â— 10. Not that Christian religion is vnfit for warre because it enioyneth peace as Machiuell once did obiect and maketh cowards because it perswardeth patience For as it bad Peter put vp his sword of priuate offence into his sheath of patience and long suffering Luke 22. 51. so willed it him before to sell his coate and buy a sword in publike defence vers 36. It maketh weaklings so valiant in Gods battell for religion that they put to slight the armies of the alients Heb. 11. 34. and yet stronglings such cowards in mans combat of reuenge as to giue place to wrath and not resist iniury Mat. 5. 39. But it giueth Å¿ Psalâ—e 9â— 13 patience in time of aduersitie and wrong vntill the pit be digged vp for the vngodly It teacheth vs with t Verse 1. 2. Dauid to commit all vengeance to God with a double attribute and Epitheton O God the auenger O God the auenger shew thy selfe clearely stand vp thou Iudge of the world and reward the proud after their deseruing How shall the wicked how shall the wicked triumph and make such proud boasting
how wicked soeuer sith he is the King of kings his sonne by creation Esa 64. but as the Apostle spake of the Iewes though apostates he is to be beloued for the fathers sake Rom. 11. 28. Howbeit if neither the view of thy face in a glasse can make thy wrath blush as a man nor thy looke in the perfect law of libertie as in a c 2. Cor. 3. 28. myrror can change thee into the same image from malice to mildnesse from enmitie to amitie from furie to friendship from glorie of nature to glorie of grace as by the spirit of the Lord but with bloudy d Gen. 4. 23. Lamech still in thy rage thou doest outrage I wold slay a man in my wound and a yong man in mine hurt If Cain be auenged seuen fold surely Lamech seuenty times seuen-fold yet when thus thou hearest thy self out of tune out of concord and harmony of loue I wish before thou go foorth to reuenge with Clinias the e AElian lib. 14 var hist cap. 23. Pythagorean or with Achilles in the Iliad thou woldst pulsare citharam like f Psal 81. 2. the Psalmist call for the merry harpe with the lute that the concord of it may drowne that discord with thy brother and the harmony of its strings tune the affections of thy mind and heart-strings which now iarre with thy neighbor For as g 1. Sam. 16. 23. Dauid by playing vpon his harp draue the euill spirit of frenzie from Saul that was vpon him so an instrument of musicke or if thou canst not play singing of a Psalme of Dauid will expell the euill spirit of furie that rageth in thy mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a Psalme of Dauid saith S. h Homil. in Psa 2. in Prefat Basil is mirth of the mind tranquilitie of the soule a white wand or the embassador of peace a ruler of the affections a procurer of charitie and reconciler of loue a composer of strifes and bridler of rage neither is there any so troubled in mind and disturbed in thought which if he take the Psalmes may not straight be appeased For hereby all perturbations and impetuous affections of the mind which ouer-rule men many wayes in this life are quite rooted out And herein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in a common Apothecaries shoppe may the furious man find oyntment of loue more sweet and precious then the oyntment of Aaron which the dead flies of malice hatred and enuie cannot cause to stinke nor putrifie the oyntment of this Apothecarie so plentifull is this shoppe of loue and boxe of Spikenard that as it is the store-house of the lawe so it is annointed with the oyle of gladnesse aboue his fellowes And when thou art wrathfull and raging toward thy enemie i Opuscu in Psâ—â— Athanasius aduiseth to reade often the seuentie first Psalme as a medicine for thy disease Now if nothing I haue said can mitigate thy rage but to the field thou wilt go and like that brauing chalenger of Gath thou desirest a combat and defiest thy foe why boastest thou in thy wickednesse O man of power What wilt thou do O mightie man saith k Comen in ps 51 Austine what wilt thou do thou keepest a great bragging thou wilt yea that thou wilt kill a man Hoc Scorpius hoc vna febris hoc fung us malus potest Alas poore brags a Scorpion can do this this one feuer or the snuffe of a candle could effect One l Plin nat hist lt 7. a. 7. Vaâ— Ma. lib 9. cap. 12. kernell of a grape could choke Anacreon the m Fulg l 9. c. 12. yolke of an egge could stifle Saufeius a n Gâ—â—do fish-bone Tarquinius Priscus a o Fulg ibid. peare Drusus Pompeius an p Punabid haire in his milke Fabius the Senator a q Plin. lib. 17. Florus lib 3 c. 23. smoke Catulus the Orator the r Palla Suâ—â— hot sun Chrysostome and a Å¿ Polid 〈◊〉 hist Angl. crumme of bread Goodwin Earle of Kent Huccine redacta est omnis potentia tua vt vno malo fungo coequetur Is all thy bragging power come to this saith Austin that it s but equall with the smell of a snuffe with the sting of a Scorpion with the fit of a feuer with the stone of a grape with the yolk of an egge with the bone of a fish with a peece of a peare with an haire of the head with the smoake of a fire with the heate of the Sunne and with a crumme of bread Heare therefore thou man of blood who like those blood-thirstie votaries in the Actes swearest thou wilt neither eate nor drinke till thou hast killed till thou hast eaten vp thy brother as it were bread and quenched thy thirst with his blood Harken O man of reuenge who proclaimest with that voice of vengeance I will do to him as he hath done to me I will recompence euery man according to his workes and wresting that legem talionis Exod. 21. 24. threatnest before heauen and earth that thou wilt haue life for life eye for eye tooth for tooth hand for hand foote for foote burning for burning wound for wound and stripe for stripe though it was but giuen by a foole like t Plut. dial deirâ— cohib Ctesipho the wrastler who would not put vp a blow at the heeles of an asse but like an asse kickt her again with his heeles Know thou assuredly that as Lamech slue a man in his wound or as the Hebrew reades it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the wounding of himselfe that is the wounding of his owne conscience saith Ferus and hurt of his soule Gen. 4. 23 so thou art a man-slayer both of him and thy self seeing after it thou abidest in death 1. Ioh. 3. 14. Thus reuengefull wrath dat poenas dum exigit with her owne staffe is she beaten saith v Li 3 de Ira. c. 5 Seneca while she beateth x Cap. 3. Ea deprimens quae mergi nisi cum mergente non possunt striuing like a milstone about his necke to drowne him which cannot be drowned without the drowner also For as we reade in Aristophanes of the earthen pot which by dashing against another pot burst it selfe in peeces so we y Idem cap. 42. forgetfull of our weaknesse ad frangendum fragiles consurgimus while we dash our brittle bodies one against another both these z Ieremy 18. 6. earthen pots are shiuered to scraps and therefore woe to the pot sheard that striueth with the pot sheards of the earth Esai 45. 9. Thus as strongest poison first breaketh the vessell which holds it before it hurt another so anger saith Eliphas doubtlesse anger killeth the foolish and enuie slayeth the ideot Iob 5. 2. And therefore Dauid saith a a Iâ— Huâ— in hunc locum writer compareth his enemies to bees Psal 118. which as b Lib. 9 de hist animal cap 40.
loue Ephes 5. 2. and so walke that not onely with Dauid we runne viam the common and Kings high way of his m Psal 10. 11 â—â— commandements and n Iames 2. royall law to blesse benefite and be beneuolent to our enemies Math. 5. 44. but walke also like him in o Psalme 119. 35 semitis in the pathes thereof which are the nearest and gainst way to heauen not as more wittily then wisely p Sâ—ellâ—â—narraâ— in Lâ—c. 3. 4. some distinguish his Euangelicall precepts and counsels for euen these q Ferus in Math 3. 3 semita are mandata Psalme 119. 35. that not onely we loue from our heart but so feruently without faining that as r Exod. â—2 32. Moses willed it for the Hebrewes Å¿ Rom. 9. 3. Paul wished it for the Israelites t Ios 2 2. Rahab ventured it for the spies v Iudges 10. Iudith indangered it for Israel x 1. Kings 18. 4. Obadiah hazarded it for the Prophets y Esther 4. 16 Ester for the Iewes z 1. Sam. 19. cap. 20. 33 Ionathan for Dauid a 1 Sam. 17. Dauid for his countrey b Iohn 13. 37 Peter promised it for Christ and Christ performed it to lay downe his life for his enemies Rom. 5. 6. so we also should walke in this path of loue that as hereby we perceiued his loue in that he layed downe his life for vs therefore ought we to lay downe our life for the brethren 1. Iohn 3. 16. then which as no man hath greater loue of heart then when he is willing to bestow his life for his friend Iohn 15. 13. so if like Christ who layed it downe voluntarily of himselfe without any taking it from him Iohn 10. 18. for he died c Bern. ser 3 de pacificat Marâ—a Non quia meruit nec quia Iudeus praualuit sed quia ipse voluit not because he deserued for he layed it downe for his sheepe verse 15. nor because the Iew preuailed for none could take it from him verse 18. but because he was willing for he layed it downe of himselfe Nec modo voluit oblatus est quia voluit oblatus est neither was he willing because to be offered but was offered because he was willing as d Ser in Feria â—ebâ— pâ—â—os de pâ—ss Dâ—m Bernard elsewhere speaketh If we could I say like Christ thus walke in loue of our hearts we should be perfect as he is perfect sith as Paul epitomizeth religion into faith and repentance Hebr. 6. 1. and Salomon repentance into feare God and keepe his commaundements Eccles 12. 13. so our Sauiour his ten commaundements into two of loue Marke 12. 31. and the Apostle e Auiâ— Pet. Mart. in Rom. 1â— those two of loue into this one of louing our neighbour Rom. 13. 9. to shew that this heartie loue of our foe is the castle-gate of religion the staires of repentance the tower and turret of faith the watch of the feare of God and the keepe of his commandements all which are wholly kept and fulfilled in one word which is this Thou shalt loue thy neighbour as thy selfe Gal. 5. 14. Wherefore if offending in many things thou canst not fulfill the royall law it is so large vis compendium seruandarum omnium legum wilt thou haue saith a f Arâ—t in Rom. 13 8. Writer a short cut to keepe all Monstrabo tibi Epitomen I will shew thee a compendious way Loue thy neighbour and thou shalt fulfill the royall law Iam. 2. 8. and praise God saith Austine with an instrument of tenne strings for as Iames said of him who failes in one point that he is guiltie of all so contrariwise may I say that he who fulfils this one point in some sort is guiltlesse of all And thus are we knowne to loue God when we loue our brother and cannot before him assure our hearts till our hearts be sure to the other For as g Dâ—roth deâ—â— 6. ne iudicemus proximum lines in a circle drawne to the circumference from the center the nearer they come the center whence they first proceeded the nearer needs must they come one to another the further off they go from it the more are they distant one from another so our liues in this great round as they haue their first being from that indiuisible center of whom and to whom are all things Rom. 11. 36 so the nearer they come him in loue the nearer must they needes in affection come one another And as euery one that loueth his brother loueth God also and is borne of him so he that hateth his brother hateth God and if he say he loueth him he is but a lyer 1. Ioh. 4. Howbeit if through naturall deprauation and humane infirmitie surripit ira Christiano anger as h Aug. Prâ—fat in Psal 25. one speaketh stealeth on thy heart and like that foule of the heauen catcheth away the seed of loue out of thy heart for i Idem hom 40. humanum est irasci vtinam ne hoc possemus yet must it not be kept so long in thy breast vt fiat pridiana that it liue past a day lest the mote of anger being fed in the night with the dew of suspition become a beame in the morning to put out the eye of reason For seeing k Hâ—rat Epist as an heathen well resembleth it Anger is like an head-strong horse which must not haue the reines lest he throw headloÌ„g his rider we had need curbe this heart-strong passion and perturbation of the mind lest it carry vs headlong into mischiefe and as we put bits in horses mouths that they should obey vs whereby we rule them in the right way so hunc fraenis hunc tu compesce caâ—ena its mouth also like horse and mule without vnderstanding must be holden with bit and bridle lest it fall vpon thee Which naturall edge and sharpe affection seeing it is whetted and sharpened by Satan on the stonie heart of man to wound the name or the person of his foe therefore our l Arist lib 4. Ethic. cap. 5. maister of moralitie sheweth Why against whom how when and how farre it may be drawne and vnsheathed Why in the offence of God and defence of goodnesse as m Exod. 32. 19 Moses waxed hot against Israel for their idolatrie against n Num. 16 15. Korah Dathan and Abiram for their conspiracie o 1. Sam. 19. 14 Elias against Israel for their Apostasie p Ier. 6. 11. Ieremie against the Iewes for their impietie and Christ looked angerly on their children for their obstinacie Mark 3. 5. Secondly if thou wouldst know against whom though thou carry this sword of anger in the sheath of thine heart yet like the minister of iustice Rom. 13. must thou draw it against not the good and them that do well but the bad and them that do euill And thus did holy
sooner so may it be doubted of them whether their life or their strife will first giue ouer For as Thespesius in o Coment descr num vandict Plutarch fableth of his infernall visioÌ„ that some soules there like vipers hanging on together did bite and gnaw one on another ob memoriam iniuriarum in vita acâ—â—rum aut tolâ—ratarum remembring old grudges and wrongs done and suffered in their life time here on earth so may it be feared that these asseruatores iniuriarum as the spirit cals them Leuit. 19. 18. whose hatred is that inimicitia seculi Ezek. 25. 15. or rather seculs seculorum for euer and euer as with hell they are at agreement so haue made that couenant with death p 〈◊〉 â—â— Nec mors mihi finiet iras Though we be dead our malice shall not die But then my ghost with thine shall battell trie It is to be feared that in hell they wil not agree but that though themselues be mortall on earth and shall die like men yet their hatred will be immortall in hell and like those spirits bite and deuoure one another And then as q 〈◊〉 Tomarâ—s the Scythian Queene replied to blood-thirstie Cyrus when his head was throwne into a tub of blood Satiâ—te sanguine quem sitissti Now glut thy self with blood Cyrus which stil vnquenchably thou thirsted after so when these Salamanders that through their cold charitie could willingly liue still in the fire of contention and hatred when these r Rom 1. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implacable meÌ„ whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Å¿ 〈◊〉 lib â— Homer cals it whose hard heart like the stone t Paâ—â— 1. 37. â—â—c â—ast cap. 10 Asbeston being once incensed with wrath is for euer vnquenchable shal be cast without repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into that fire that neuer shall be quenched Marke 9. 43. then Salamander Satia teigne quem sitijsti let thine vnquenchable heate and heart take it fill of vnquenchable fire which it stil desired But I hope better things of thee beloued Christian and such as accompanie saluation though I thus speake of some mens implacable malice for euen the best men as v Tull. lib. 1 Epâ— ad 〈◊〉 one noteth may in their choler be irritabiles quickly prouoked sed tamen ettam placabiles but yet will they not alway be chiding neither keepe they their anger for euer But I speake of the man of wrath who though like him in x Lib. 1. Iliad Homer he seeme to haue digested all wrongs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet still keepes anger in his mind and lets not go displeasure from his boiling heart And woe is me saith Dauid that I dwell with Mesech and haue my habitation among the tents of Kedar my soule hath long dwelt among them that be enemies vnto peace I labour for peace but when I speake vnto them thereof they make them ready to battell Psalme 120. And though men labour for their peace with that ambassage of peace Peace be to this house Is it peace my brother They aske him What peace What haue we to do with peace turne behind me Though with Iaakob they should bring them great gifts to winne and good wordes to wooe their reconcilement they more implacable then Esau who relented herewith and vnappeasable like Achilles whom these could not pacifie wold returne like Dauids foes hatred for good will and though they giue good words with their mouth and salute with a pax vobis yet curse they with their hearts and blesse vs with a pox vobis When y Tit. Liu. lib. 3. Quintius the Consull made an oration of peace to pacifie the tumultuous Romaines this raging sea as one well resembles them could not rest til the Decemvirs and the most honorable worthies of Rome were exiled and yet when he had yeelded them the expulsion of those noble sages this implacable people more troublous then that working sea which ceased from her rage when Ionah was cast out still cast vp mire and dirt but when he saw that like that towne clarke in the Acts by no meanes and satisfaction he could still the raging of this sea and the noise of her waues and the madnesse of his people Pro Deum fidem saith he quid vobis vultis Good Lord sits what meane ye or what would ye haue Tribunos plebis concupistis concordiae causa concessimus Decemviros desiderastis creari passi sumus Decem virorum vos pertaesum est coegimus abire Magistratu Manente in eosdem priuatos ira vestra mori atque exulare Nobilissimos viros Honoratissimos passi sumus Tribunos plebis creare iterum voluistis creastis Consules facere vestrarum partium nostra iura oppressa tulimus ferimus Ye desired Tribunes and Proctors for the Commons against the Nobles for peace sake we granted it Ye then required Decemvirs or ten ioynt gouernors we suffered them to be created Ye were weary of the Decemvirs we forced them to giue ouer their office and leaue their place Your wrath remaining the same toward them when they were but priuate men we suffered those most noble and honorable men to be banished Ye would needs haue Tribunes againe created ye created them To haue Consuls of your owne side and faction and our lawes and statutes to be broken we haue suffered Quis erit finis discordiarum Good Lord what wil please you and when will ye be quiet Ecquando vnam vrbem habere ecquando communem hanc esse patriam licebit We haue many outragious waues like that raging sea of Rome which like the Northerne sea neuer rest but working and storming with some tempest or other still cast vp mire and dirt for indeed as z Lâ—â— 2. de ira c. 16. Seneca noteth truly In frigora septentrionemque vergentibus immansueta sunt ingenia suoque simillima caelo as the Poet speaketh Some are borne so far North in the Friseland or Iseland rather of charitie where the floods of iniquitie haue made a great frost of loue that if one with Abraham would yeeld their owne right to buy peace at their owne rate if with Agamemnon in the a Hom. l. 9. Illâ— Poet they would offer them all they possesse like cruell Achilles they would not be pacified with reason because they seeke not theirs but them and like the roring Lion not what but whom they may deuoure When their brethren would make with these men a couenant of peace they answer with Naash the Ammonite 1. Sam. 11. 2. On this condition will I make a couenant with you that I may thrust out all your right eyes and bring that shame vpon all Israell And thus like the b Saâ—â—lliâ— lib. 9. Exempl cap. 3. Swissers hauing made their enemies liues tributary to their swords Hostium cadauera pro puluillis sibi subijcientes discumberent odio inexplebili hostium cruorem haurirent would sit on them like
he seemes to vse his Apostles x Areâ— in 1. The. 4. 9. preterition 1. Thess 4. 9. But touching brotherly loue ye need not that I write vnto you for ye are taught of God by nature to loue one another and making no doubt of doing that and that thing verily ye do to all the brethren he onely intreateth them to abound therein But we beseech you that ye increase it more and more But alas naturall brethren haue more now then called that 2. vse reproofe into question whereof the father and God of nature made no question whose precept of this loue as it is rare so fratruâ—â— quoque gratia rara est their practise also is as rare as an heathen in his dayes could obserue For now y Lâ—beâ— de frat amor Plutarch his experience may be our schoole-master to bring vs to many who become brothers with strangers and strange with their brethren sinfull friends with aliants in gluttonie and drunkennesse and yet vnfriendly to their brethren in eating and drinking tolerate their sinnes with pleasure and delight and yet bitter to theirs count their slips intolerable yea whereas they passe away houses and lands to their harlots yet striue with their brethren for the floore of an house an angle of ground and foote of a field nay whereas they nourish and loue their angrie dogges their fierce horses their spotted beasts their toyish Apes and their cruell Lions they brooke not anger nor tolerate fiercenesse nor beare with blemishes nor pardon childishnes nor suffer haughtinesse in their brethren which though greatest they tolerate in bruite beasts and for which things alone they dearely loue them A brother indeed offended is harder to winne then a strong câ—tie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their contentions saith z Prouer. 18. 19. Salomon like the barre of a castle which cannot be decided Ruthfull examples as of Iaakob and Esau Isaac and Ismael Eteocles and Polynices Chaerephon and Chaerocrates as I noted before and dayly is notorious in domesticall experience manifest this truth to be too true The reason and cause of which irreparable breach is giuen from the a Arist l. 7. Polit Oracle of reason Because not onely not to be holpen but greatly hurt by them of whom we thinke helpe due by nature not so much dissolueth as breaketh the knot of natural affectioÌ„ For the nearer as elswhere b Lib. 8. Ethi c. 9 he noteth is the cause of coniunctioÌ„ and bond of vnitie the greater must needs be the wrong which doth dissipate it and greater the disiunction of them therefore deuided In least matters to be deceiued by a fellow and companion is most abominable saith c Orat. pro Rosc Amer. Tully because that which he thought he adioyned for an help against others helping others against him doth cut him to the quicke and breake the heart-strings of affection Caesars wound that his sonne Brutus gaue him went nearer to his heart then all the stabs of his foes and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what thou also my sonne Brutus made him crie like Dauid Psal 55. If mine enemie had done me this dishonor I could haue borne it but it was euen thou my companion my guide and mine owne familiar friend And to imply his greater wrong he doth explicate their nearer vnitie We tooke sweete counsell together and walked in the house of God as friends and this cause of disiunction of vnitie from so neare coniunction of amitie he cannot let passe without imprecation to his trechery Let death come hastily vpon them and let them go downe quick into hell for wickednesse is in their dwellings and among them For as things which are ioyned saith d Lâ—b â— de frat amor Plutarch though the glue be melted may be recombined when a bodily substance rent in sunder can hardly be reioyned so loue of men after falling out may be reintegrated when brethren of one bodie seuered one from the other can with difficultie be reconciled Neuerthelesse brotherly loue as out of e De 〈◊〉 Nazianzene I noted like the graffe or cience of a tree though it be broken off from the stocke may be ingrafted againe but seeing the coales of this hatred are fiery coales and a vehement flame which no water can put out nor floods can drowne take heed of heating this Asbestos which being once incensed no water no not of teares can quench And seeing this amitie is the chiefe and head of all knit by so many sinewes and arteries of nature beware of breaking its neck bone which can so hardly be knit againe And let all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take heed how they f Iudg â—â— follow the way of Caine g 1. Iohn â— 12. who was of that wicked one and slue his brother least that woe which ouertooke him ouerturne them hauing warre in his heart he gaue good words with his mouth and spake h Ferus in Gen. â— 8. friendly to his brother Gen. 4. 8. See his hypocrisie to oportune place for his murderous intent he perswades him to walke into the field see his policie not into Paradise a place of puritie that abounded with fruite but into the field And where indeed should his brother be slaine but in the barren field saith i Lâ—b 2 de Caâ—â— Abel cap â— Ambrose where there wanted fruite Oportunitie of place fitting his purpose he rose vp and slue his brother Behold his crueltie O audacious abominable and wretched mind and whatsoeuer can be said is too little saith a k Châ—ysost 〈◊〉 19. 1. Gen. 4. Father How did not thine hand tremble at this deed how could it hold thy sword and strike a blow at thine owne bowels Thou art thy fathers eldest sonne the beginning of his weaknesse and heire of his sinnes the patriarke of murderers thou hast not a second man to quarrell with on earth beside thy father and thou wilt slay thy brother that thou maist not be a brother and kill the fourth part of all mankind with a blow But see how the Iudge of all the world arraigneth this murderer at the barre of his iustice Where is thy brother And at his conuention see his churlish answer I cannot tell am I my brothers keeper as if he had bid God go seeke him if he would any thing with him And see in what admiration of the fact he examineth the offender What hast thou done oh what hast thou done The voice though not of thy murdered brother yet of thy brothers blood yea of his bloods of his possible posteritie whom thou hast slaine in the loynes of their father Abel not onely speaketh but crieth vnto me for vengeance How long Lord holy and true doest thou not auenge our blood on him that dwelleth on the earth Yea it crieth from the earth which followeth thy murder for her sonne for her inhabitant and for her keeper and see his triple iudgement according to her three-fold accusation
40. yet vnite they their loue for the good of man as those sisters their care for Lazarus their brother Ioh. 11. 3. 19. and both like those two brethren in the q And. Alciat emblâ—m 160. Embleme which mutually lent the one his lame brother feet the other his blind brother eyes so the body being blind mutuat hoc oculos it boroweth eyes of the soule for his direction and the soule being lame mutuat illa pedes it borroweth feet of the body for his procession and both walke with such compassion and fellow-feeling of others harme that when the bodie is hurt the soule alone is grieued and when the soule offendeth the bodie offereth his backe to the smiters Whose safegard of the one as it is concentus qualitatuÌ„ an harmonie and consent of qualities so is the safetie of the other consensus affectionum an agreement and consent of the affections and the iarre of either the destruction of both and dissolution of the whole Thus contraries conspire in the great and little world for preseruation of mankind and why then should not man the summe of all these conspire with man most opposite for conseruation of man-kindnesse in the earth Thus euery beast loueth his like to teach euery man to loue his neighbour thus all flesh resort to their kind to shame man if he hate him that is flesh of his flesh and bone of his bones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we commend them that loue men saith r Lib. â— Ethic. cap 1. Aristotle though it be but as they are men and therefore when Å¿ Dâ—og Lâ—ert lib. 5 â—e viiâ— Phâ—los himselfe in regard of this humane nature gaue a wicked man an almes and was checked for his mis-giuing Misertus sum humanitatem non iniquitatem I gaue it the man saith he but not for his manners Wherefore let the same mind be in you shall I say with the Apostle that was in Christ Iesus the same nay I am out of hope of it he was such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a louer of men as they were but men Tit. 3. 4. that he laid downe his most precious life to the most ignominious death for man his most rebellious traitor But if not the same yet let the like mind be in you that was in Christ Iesus at least let the mind of Aristotle an heatheÌ„ naturall man be in Christians for shame of mankind let not the mind of Tygers of Wolues of Beares and Lions be in you lest ye be shame-kins to mankind Nay let but the mind of these to their owne 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 should be homo homini Deus man to man a preseruer now it is become homo homini lupus man to man a deuourer Euery man hunteth his brother with a net and carieth the mind of these beasts to his brother which they beare onely to them that in nature are other Yea whereas all minds and motions of enmitie are in them but singular and peculiar to their kind they all meet in one man like riuers in the sea who is to man in mind rauenous as a Wolfe in head craftie as a Foxe in heart fierce as a Tyger in tongue poisonous as an Aspe in the euil eye deadly as a Cockatrice in bloudie hands cruell as a Lion and therefore the Psalmist compareth this man not to one beast but to the beasts that perish Psal 49. Video blandas consalutationes amicos complexus hilares compotationes caeteraque officia humanitatis I see indeed saith Erasmus euery one giue faire-spoken and curteous salutations friendly embracings and congies mery meetings and kind drinking one to another and other such parts of humanitie at o rem indignam it is the complaint of t Erâ—s paâ—â— quâ—r Peace her selfe ficta fucata omnia all is fained friendship and hypocrisie One cannot see the least shadow of true amitie among men all is nought but dissimulation and deceipt they couer heart-burning and malice enuie and hatred vnder these duties of humanitie and cloakes of curtesie they come in sheepes clothing with the name of brother of friend cousin and kinsman Et astutam vapido seruant sub pectore vulpem and within they are rauening wolues Where is now a faithful yoke-fellow that is alter idem in whose eare a man may lay his heart and his life in his hand Where is a Ionathan with a Dauid a Nazianzene with a Basil an Austine with an Alipius which like a paire of Turtle doues mourne and reioyce together Where are two which like those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beare one the others burthen and support each other through loue The heathen found in their dayes but eight yoke of such faithfull yoke-fellowes Pylades and Orestes Nisus and Euryalus Patroclus and Achilles Theseus and Perithous Castor and Pollux Tidaeus and Polynices Scipio and Laelius Damon and Pythias but if now the Lord should looke downe from heauen vpon the children of men to sâ—e if there were any that would vnderstand and seeke God in the loue of his neighbour that of Dauid might now be returned Psal 53. Ne vnus quidem there is scant a man to be found on the earth If now as once Diogenes sought an honest man in the street with a candle at noone day or if as the u Ierem 5. 1. Lord bad his Prophet one should now runne to and fro by the streets of Ierusalem to know and enquire in the open places thereof if he could find one man that is faithfull to a man he might I feare in many places returne his errant with Salomon Eccles 7. 30. Behold I sought one by one to find the count and yet my soule seeketh but I find it not I haue found one man of a thousand But here fleshly wisedome will couer her malice to the man with the cloake of maliciousnesse to his maners and plead that with Dauid She must hate them that imagine euill thâ—â—â—s if his law she will loue It was indeed the Pharisees corrupt glosse on the law Thou shâ—lt loue thy neighbour and hate thine enemie Mat. 5. 43. which yet in euery man saith x Serm. 1â—â— de Iemp Austine may trâ—ly though not in their meaning be fulfilled seeing in him is both an enemy and a neighbour for in that he is a man he is thy neigbour in that he is euill not onely he is thine enemie but his owne loue therefore in him bodie and soule that is thy neigbour which God made and loath his malice and impietie which by his consent the diuell made We must be y Zanch. in â—ph 4 26. â—erus in Mat. 5 22. angry against his viâ—e but sinne not by anger against his person Eph. 4. 26. pax cum hominibus beâ—lum cum vitijs We must saith Saint z Ser. 66 de Temp in Psal 138. Austine and Seneca haue peace with the
ad verbum in his funeral oration on Saint Basill 12. That Basill the Great in a large treatise to his nephewes 12 Basill of this very argument and question Quomodo ex Gentilium doctrinis proficiant to whom Caluin for probation of this point u Comment in 1. 〈◊〉 15. 3â— in Tit. 1. 12. twise referreth vs counselleth them wisely that they indeede fasten not their opinions as it were the ankers of their ships on prophane authors but picke out of them those things that are profitable leauing the rest To euerlasting life he doubteth not but the sacred volumes by hidden mysteries sufficiently instruct them yet for their age they could hardly attaine the deep meanings thereof for helpe whereof he aduiseth them to looke in other bookes that dissent not altogether from the scriptures as in shadowes and glasses to helpe the eyes and sight of their mind in better vnderstanding the other following their example who first exercising in fence-schooles learne how to stand and strike before they come to the lifts And seeing saith he ye vndergo the greatest combate and need all helpes and preparations thereunto Poetu Oratoribus omnibus hominibus vtendum vnde futura sit aeliqua vtilitas quae ad anunae aedificatione faciat Ye must vse Poets Orators and all authors from whom any profit may be got which maketh for edification of the soul For as Fullers lay some ground-colour before they die purple and bring on the last and best tincture so must we first be grounded in these prophane Writers before we can open the Scriptures Wherefore if there be any agreement betweene the Scriptures and heathen Authors vobis illorum valdè conferet notitia the knowledge of them will much helpe you in vnderstanding the other He addeth For as vnto trees laden with fruite folia nihilominùs ramis coniuncta quendam ferunt ornatum the leaues neuerthelesse adde some ornament and grace so that excellent truth and fruit of the spirit non ab re exteriore sapientia circundatur sicut folijs quibusdam fructum aspectum non intempestiuum praebentibus iâ— is not vnfitly apparelled with this outward wisedome of the world as with leaues making the fruite shew more pleasant and delightsome And thus saith he is it shewen that prophane learning is not altogether vnprofitable to the soule of man After he wisheth them not to take their choice at randon and esteeme all alike but as in gathering and plucking Roses we auoide the prickles so in their sayings taking the good we must leaue that 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 so we neither vse all authors for obscene railing and wanton Poets he leaues to the stage nor all things which any say but those only that shew vs the sayings and doings of good men and to follow them in both he aduiseth Thus farre S. Basil Wherefore if in his iudgement secular learning must accompanie Theologie to beautifie it as leaues on the trees do garnish the fruite this mistresse he meaneth should not come abroad without her waiting maide behind her Else why should Caluin for vse of it in Sermons twise referre vs to this treatise of S. Basil 13 Ierome as he was the rende-vouz of all Authors so like 13 Ierome that Centurion and Captaine had he them at command for his purpose x Ierom. Ehist ad Magnum Orat. Rom. who being asked of the great Orator Romanus why he vsed secular learning in Diuinitie answereth thus and apologizeth himself Thou wouldst neuer haue asked this saith he Romanus if thou hadst read the holy Scriptures and their interpreters for who can be ignorant that in Moses and the Prophets some things are taken out of the bookes of the Gentiles Paeule himselfe vsed it thrice for he had learned of Dauid to wrest the sword out of his enemies hand and cut off the head of Goliah with his owne blade He had read in Deuteronomie cap. 21. that the captiue-womans head must be shauen her lockes lopped her nailes pared and then be taken home for his wife What maruell is it therefore if I also desire secular knowledge for its comelinesse of speech for its beautiful parts and cutting away whatsoeuer of her is dead as idolatrie pleasure error and lust make of a captiue handmaide an Israelitish woman mixtos purissimo corpori vernaculos ex ea genero Domino Sabaoth O sea tooke him a wife of fornications Gomer the daughter of Diblaim and she bare him a sonne whom she called Izreel that is the seed of God And in the end of that Epistle as if he had bene exercised with the obiection of our times whether it be lawfull when no controuersie is in hand he telleth him he would not haue him mistake his meaning Contra Gentes hoc esse licitum in alijs disputationibus dissimulandum that it is onely lawful in disputations against the Gentiles or aduersaries and in other discourses to be lefâ— for almost all the books of the auncient except those who with Epicurus and his followers neuer learned them Eruditionis doctrinaeque plenissimi sunt are stuffed full of secular learning Wherefore he desireth him to admonish Calphurnius Ne vescentium dentibus edentulus inuideat oculos caprarum talpa contemnat That he enuic not them that can eate because he himselfe wants teeth nor contemne the eyes of goates and them that can see well because he himselfe is a Want And this allusion of the captiue woman he y Tom. 3. Epist ad Damas Epist ad Pammach oft citeth for this purpose as do also some z Hugâ— in Tit. 1. 12. Kimedonâ— lib. 2. cap. 3. de author scrip modernes If thou seest saith he in his Epistle vnto Pammach among the enemies a comely captiue woman that is secular learning and art taken with her beautie shaue her head cut away illecebras crinium and the ornaments of words with her dead nailes wash her in the sope of the Prophets put off her garments wherein she was taken and resting with her say Her left hand is vnder mine head and her right hand doth embrace me Et mulâ—os tibi foetus captiua dabit ac de Moabitide efficictur Israelitâ—s and this captiue shall beare thee many children and of a Moabitish become an Israelitish woman But that Father Lib. 13. in Ezec. 44. 22. on those words The Priest shall take a widow for his wife that is the widow of a Priest he speaketh by way of allegoricall allusion excellently to this purpose The Priest is allowed to take not only a virgin of the house of Israel saith he who is brought vp in the house of God in the law and the Prophets that is the wisedome of the Scripture of which wife we read Pro. 4. 6. but the Priest must take a widow who hath bene the wife of another Priest namely