innocent bloud yet at the last iudgement shall returne to iustice to render tribulation to them that trouble you and to you which are troubled rest 2. Thes 1. And when the Iudge of the world shall exalt himselfe to render the proud after their deseruing then will he recompence these men their wickednes and destroy them in their owne malice yea the Lord our God shal destroy them Till which time of iudgement we must put vp our sword of reuenge into his sheath as I said of patience and of long-suffering and commit our reuenge to whom we committed our reward our hope and our hauen of rest whereto till then like his disciples on the lake must we saile with a contrarie weather of doing good for euill Mat. 5. 44. So sailed the maister and Pilot of his ship against the raging and tossing waues of Iudaea for when they went about his death and temporall destruction he went about their life and eternall saluation when they crowned him with thornes he stroue to crowne them with glorie when they gaue him vineger to drinke on a stalke of Hyssope he gaue them his bloud to drinke to purge them with Hyssope as Dauid speaketh and make them whiter then snow Psal 51. Thus sailed the Apostles and mariners themselues we are persecuted and buffeted and we suffer it 1. Cor. 4. and thus all passengers bound for heauen the hauen of their hope and harbor of their rest like Pauls mariners Act. 27. must keepe a straight course though wind and weather be contrarie do good to them that hurt you Luk. 6. 27. Wrest not then this sword of reuengeance out of his hand to whom vengeance belongeth lest thou grieue and make sad the spirit of God Ephes 4. 30. Euen bloudthirstie Esau would not be auenged on Iaakob so long as his father was aliue lest it should grieue old Isaac and bring his gray head with sorrow to the graue Gen. 27. 41. And must lesse must thou auenge thee to grieue the holy spirit of God who hath begotten thee lest thou bring not the l Dan. 7. 22. auncient of dayes to his graue who is the m Ios 3. 10. liuing God and n Deut. 32. 40. liueth for euer but thy selfe to Sheol the graue of hell and pit of destruction Thou sayest thou wouldst beate and kill such a foe if it were not for his maister whose cloth he weareth and whose cognisance he beareth And how darst thou murther or beate his seruant whether blessed or cursed whether of the o Mat. 25. 34. 41 right hand or left whether like the p Mat. 8. 9. Centurions seruants of going or comming go ye cursed or come ye blessed for these q Ier. 25. 9. also are his attendants to serue him which beare his badge yea the very image of himselfe How darst thou clippe the Lords coine and deface that image and superscription which his owne finger hath stamped on them whether pure or reprobate siluer whether currant gold or counterfeit slippes seeing he hath such compassion on them that he will auenge the bloud of all his seruants Deut. 32. 36. and 34. Neither must thou thinke it more lawfull to beate or misuse minimum sanctorum as the r Ephes 3. 18. Apostle speaketh the least in his kingdome Mat. 11. 11. though he were blacke as the spouse speaketh euen the scull in his kitchin and of-scouring of all things for whatsoeuer is done to the least of his he counts it done to himselfe Mat. 25. yea the but touching of them is the touching of him yea of his dearest part his eye and of that the most precious peece the very apple of his eye Zac. 2. 8. Nay if thou knewest him to be a vessell of earth and drosse to dishonour and not of gold and siluer to the honour of his maker yet how darest thou dash him in peeces like a potters vessell seeing he beareth the image of him that created him I say the image of God that created him For though when first he coyned man of the earth and stamped vpon him his owne image of Å¿ Iâ—â— in Gâ—â— 1. 26. essence to be a nature eternall and spirituall in soule and of the qualities of t Eph. 4. 24. holinesse and righteousnesse whereby he is partaker of the diuine nature 2. Pet. 1. and of his attributes of power to be his Viceroy in this inferior world Gen. 2. 26. Psal 8. 6. Though I say when he first stamped this three-fold image on man Gen. 5. 1. man by his fall Eph 4. 2â— Col. 3. â—0 defaced that of holinesse and righteousnes and imprinted his owne image of another stampe which was vnrighteousnesse and impuritie in his posteritie Vers 3. yet in respect of the two other parts of this print spirituall eternitie of soule and powerfull soueraigntie in bodie ouer creatures euery man without exception carieth the image of God 1. Cor. 11. 7. and though he be but brasse and as I said reprobate siluer Quilibet effigiem Caesaris assis habet Euery asse and idiot hath the image and superscription of this heauenly Caesar and Emperor of the world Which seeing by man-slaughter and murther by wrath and reuenge thou wholy doest deface as his essence to thy power of eternall being in killing his body though thou canâ—t not kill his soule as it is of those diuine qualities by blasting his fruit in the blade and cutting off his growth and ripening in holinesse and righteousnesse to the image of him that created him Col. 3. 10. And thirdly his soueraigntie and Lordship that his kingdome ouer creatures by thy meanes is now departed from him This shold so bridle thine hand from breaking downe this image as it kept x 1. Sam. 24. 7. Dauid from laying hands on Saul because he was the Lords annointed We reuerence and dare not deface the kings picture in which his resemblings and disposition maiestie is but partly deciphered and how then may we aduenture to destroyman who as y Iam. 3 â— Iames speaks is made after the similitude of God in essence and qualtie and power of his creator And this if thou doest what may we thinke but that as Sathan shewed his hatred to God when he destroyed Christ the z Col. 1. 15. image of the inuisible God and a Heb. 1. 3. the engrauen forme of his person so thou hatest him that did beget when thus thou defacest him that is begotten 1. Ioh. 5. What can be imagined if charitie were thy Iudge but as the Pardale sheweth her malice to man when in * Basil serm de ira 〈◊〉 wrath she teareth that paper wherein she seeth his picture so thou bewrayest thy hatred to God when thou destroyest man wherein thou beholdest his image 1. Ioh. 4. Wherefore as he said of the body of wicked Iezabell Let vs vse her honourably for she is a kings daughter by procreation 2. King 9. so must thou not dishonorably misuse man
BROTHERLY RECONCILEMENT Preached in Oxford for the vnion of some and now published with larger meditations for the vnitie of all in this Church and Common-wealth With An Apologie of the vse of Fathers and Secular learning in Sermons By EGEON ASKEVV of Queenes Colledge Acts 7. 26. Sirs ye are brethren why do ye wrong one to another LONDON Printed for GEORGE BISHOP 1605. TO THE MOST CHRISTIAN AND MIGHTIE MONARCH IAMES by the grace of God King of Great BRITAINE France and Ireland Defender of the true Catholike and auncient Faith c. MOst religious renowned Prince when I duly consider what a sonne of peace your Maiestie hath bene * His Maiesties speech to the Parliament Keeping peace and amitie with all yea an heire of reconciliation in whose royall person those two princely houses are vnited as also what a Father of peace and peace-making reconciler outwardly of our enemies inwardly of our selues your Maiestie continueth I cannot but iudge your Maiestie is the Salomon in whose peaceable dayes Gods house shall be finished when thus peace is tied to your person In regard of our ciuill vnion seeing your sacred person hath ioyned the wood of Israel and Iudah in one tree that they shall be no more two peoples neither be diuided henceforth any more into two kingdomes as the * Ezâ—k 37. Prophet speaketh I thought it seasonable to write of Reconciling of Brethren And in respect of our Ecclesiasticall vnion sith your sacred selfe hath bene our peace in breaking downe this partition wall of ceremonies and rites in this Church so making of two one and reconciling both to one God slaying hatred thereby I thought it bounden dutie and presumed to dedicate to the Reconciler of Christendome a worke of Brotherly Reconcilement An argument gracious Soueraigne if euer and for any now and for vs most needful and necessary when not onely the bands of brotherhood are dissolued among brethren but sonnes also as prophesied our Sauiour rise against their reuerend fathers How much the rather may I hope your royall clemencie will put forth a gracious hand and receiue this Doue into the arke that comes shal I say from the waters of affliction with an Oliue branch of peace and reconcilement in her mouth sith she findes no rest for the sole of her foote but on the arke of your testimonie wherein I rest beseeching God still to blesse you with the head of Salomon the heart of Dauid and hand of Gedeon and fructifie may he your work of vnion and Brotherly Reconcilement that in this bodie humorisme purged out in the feamelesse coate scisme sewed vp and men in orders indeed out of all order brought into order God may be serued in verity by this Church and preserued in vnitie till the coming of his sonne Christ Iesus vnto iudgement Amen Greenwich this 27. of Aprill 1605. Your Maiesties most humble and loyall subiect EGEON ASKEVV A Preface to the Christian Reader BEloued Christian as a time was a 2. Tim. 4. 3. foretold when mens eares would itch b Act. 17. 21. Athenian-like for new things so haue they now according to their lustes got them an heape of Writers and there is no end in making many bookes tenet insanabile multos Scribendi cacoëthes said a c Inuenal Sat. Satyrist of his dayes and in ours we daily see voluntarie offerers bring so much to the building of the tabernacle that vnlesse Moses should forbid them Presses would be oppressed and the world not containe the bookes that should be written Wherein as I cannot but taxe our obscene Pamphleters who ad prelum tanquam praelium runne to the Presse as the horse rusheth into battel where they are wounded with their owne quils when they publish their imperfections and subscribe to their owne folly so gladly them I would excite to bring their graine to the market who d Prou. 10. 14. lay vp knowledge in their heart as that e Prou. 11. 26. hoorder did his corne in the arke or wrappe vp their gifts in paper as did the slouthfull seruant his talent in a napkin and make their common-place bookes bigger as he did his barnes where they may lay vp in store their fruites for many yeares for this night may they fetch away thy soule from thee and then whose shall those things be that so long thou hast prouided Whosoeuer art called to labour in the vineyard resolue with the maister of the vine Ioh. 9. 4. I must worke the workes of him that sent me while it is day the night commeth when no man can worke And seeing there is a voice by f Luk. 1. 63. Gal 4. 20. writing as well as by speaking and a preaching by g AmboverbuÌ„ praedicant hic quidem scripto ille verò voce praedicandi scieÌ„tia vtrouis modo iuuat seu per manum seu per linguam operetur Clem. Alex. lib. 1. Str. pag. 1. pen as by tongue how can we thinke but that the h 1. Cor. 9. 16. neglect is attended on with a woe and negligence with a i curse when by neither we preach the Gospell Ier. 48. 10. In which respect as it stands them vpon whose tongue like Zacharies is not vnloosed to aske with him for writing bookes and write saying for though their tongue cleaue to the roofe of their mouth yet should not their right hand also forget her cunning So may they thinke it an k Pulchrum esse honestuÌ„ existimo ijs etiam quiposteà faturi sunt bouos silios relinquere ac filij qoidem corporum animae autem sunt foetus orationes Clem. Alex. ibi honest and comely thing to leaue good children of their mind to posteritie seeing sonnes are but of the bodie froÌ„ mortall seed and good bookes from the soule by the immortall seede of Gods word Are they too simple why he who by the mouth of an Asse forbad the foolishnesse of a Prophet hath chosen the foolish things of the world to confound the wise Are they too weake in themselues His power is made perfect through weakenesse and he who with fiue stones in Dauids sling ouerthrew strong Goliah hath chosen the weake things of the world to confound the mightie things Are they vile or despised among men Why he who by the sound of Rammes hornes ouerturned the wals of Iericho hath chosen the vise and despised things of the world to bring to nought things that are so mightie through God though weake in themselues are the weapons of their warfare to cast downe holds and euery thing that is exalted against Christ Wherin though the liuing spirit of speech quickeneth most more then the dead letter of writing whence Paule himselfe wished for writing to speake vnto the Galathians that he might change his voice of the pen into a tongue Gal. 4. 20. Yet when their bodily presence is weake and their speech of no value their writings may be forcible and strong Neither let all
not alway before me m 9. I will take no bullocke out of thine house nor he-goates out of thy folds n 10. For all the beasts of the forrest are mine and so are the cattle vpon a thousand hils o 11. I know all the foules vpon the mountaines and the wild beasts are all mine p 12. If I were hungrie I would not tell thee for the world is mine and all that is therein q 13. Thinkest thou that I will eate buls flesh or drinke the bloud of goates No no r 14. offer praise rather vnto thy God and pay thy voweâ— vnto the most high For as he is not a God of the dead letter but rather of the quickening spirit so he reiects this shadow till the substance doth come Almightie God in the first of Esay forgot his owne people to be the children of Iaakob because they forgot this oblation of loue to be the sacrifice of a God Heare the word of the Lord ye Princes of Sodome saith Å¿ Esa 1. 10. he hearken to the law of God ô people of Gomorrhe and asketh them in iealousie as hot aâ— fire t Vers 11. What haue I to do with the multitude of your sacrifices saith the Lord I am full of your burnt offerings of rammes and the fat of fed beasts I desire not the bloud of bullockes nor oâ— lambes nor of goates 12. When ye come to appeare before me who required this at your hands to tread in my courts x 13. Bring no more oblations in vaine incense is an abhomination vnto me I cannot suffer your new Moones nor sabboths nor solemne dayes it is iniquitie nor your solemne assemblies y 14. My soule hateth your new Moones and your appointed feasts they are a burden vnto me I am wearie to â—eare them z 15. And wheâ— ye shall stretch out your hands I will hide mine eyes from you and though ye make many prayers I will not heare for youâ— hands are full of bloud This was the hearbe and roote of bitternesse that put death in the pot this was the dead flie that putrified their oyntment and made their sweet odours and incense to stink Thus loathed he the fat of their fed beasts when their heart was as fat as brawn Thus spued he out the bloud of their bullockes when their hands were full of bloud Thus refused he the flesh of their lambes when vnder this sheepes clothing they were rauening wolues Thus checked he their treading in his courts when entring into his house they looked not to their feete but gaue the sacrifice of fooles Thus abhorred he their new Moones when the old man of malice was not chaunged nor the new man of charitie put on Thus hated he their appointed feasts when they were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feasts of loue Thus their sweet perfumes stinked in the nostrels of the most high and their incense incensed his wrath when their hands were full of bloud And as he began that Prophesie of Esai in this first so in the a Esa 66. 3. last Chapter with the same tune he ends it He that killeth a bullocke is abhominable as if he slue a man he that sacrificeth a sheepe regarded as if he cuts off a dogs necke he that offereth an oblation approued as if he offered swines bloud He that remembreth incense is accepted as if he blessed an idoll when his hart or as hands are full of bloud For he desired mercie more then sacrifice and this knowledge of God more then burnt offerings Hos 6. 6. Thus he that is rather a God of the quickening spirit then of the dead letter requireth more the quickening spirit of loue then the dead carcase of any sacrifice whatsoeuer I hate and abhorre your feast dayes saith b Amos 5. 2â— the Lord and I will not smell in your solemne assemblies c vers 22. Though ye offer me burnt offerings and meat offerings I will not accept them neither will I regard the peace offerings of your fat beasts d 23. Take thou away from me the multitude of thy songs for I will not heare the melodie of thy vials till e 24. iudgement runne downe as waters and righteousnesse as a mightie riuer Wherewithall then shall I come before the Lord saith his Prophet in the person of the people and bow my selfe before the high God Shall I come before him with burnt offerings and with calues of a yeare old will the Lord be pleased with thousands of rammes or with ten thousand riuers of oyle shall I giue my first borne for my transgression and the fruite of my bodie for the sinne of my soule No no he hath shewed thee ô man what indeed is good and what the Lord requireth rather of thee surely to do iustly and to loue mercie and to humble thy selfe to walke with thy God Mich. 6. 8. This shal please the Lord better saith Dauid then a bullocke that hath hornes and hoofes Psal 69. 31. And to loue God with all thy heart and thy neighbour as thy selfe is more then all burnt offerings and sacrifices saith Dauids sonne and Lord Mark 12. 33. Therefore would f Gen. 4. 4. Heb. 11. 4. Abel be in charitie with Cain before he offered therefore would g Gen. 33. 3. 4. 20. Iaakob be reconciled to Esau before he sacrificed therefore would h Psal 26 6. Dauid wash his hands in innocencie before he went to the altar therefore would i Act. 10. 11. Peter be in charitie with the Gentils before he preached therefore would k Rom. 10. 1. Paul be in charitie with the Iewes before he prayed For l 1. Cor. 13 3. almes without loue it is not accepted m Mat. 7. 22. Prophesie without loue it is not respected knowledge without loue it is not approued miracles without loue they are not regarded burning martyrdome without loue it is as if it freezed prayer without loue it is reiected Esa 1. 15. yea it is abhominable Prou. 28. 9. nay no lesse then abhomination it selfe to the Lord Prou. 15. 8. And it is impious that a wicked man in thought or deed shall come to pray as the vaine n Hesiâ—d lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. ex Plat. Cicer. lib. 2. de legib heathen could obserue This loue then is the fire which purified Abels offering for want whereof putrified Cains oblation this is it which so iudged between the cleane and vncleane that wheâ— two were sacrificing at the altar the one was receiued and the other refused This is the sweet incense which perfumeth our sacrifice of praise and praying and setteth them foorth as the incense and the lifting vp of our hands as an euening sacrifice This is the ointment boxe of Spikenard which sweetneth the calues of our lips and maketh them better then a bullocke that hath hornes and hoofes This is the salt which like that in the o
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
their other wares into Egypt and to make their gaine x Lyra Tâ—st Aâ—ul â—n 〈◊〉 locum raised the price and sold him againe at second hand at a higher rate to Potiphar king Pharaohs steward vers 36. But though Ioseph whom they sold to be a bond-slaue in Egypt became afterward y Psal 105 21. lord ouer all Pharaohs house and ruler of all his substance yea gouernor throughout all the land of Egypt Gen. 45. 8. and was now armed with power to reuenge yet see how he recompenceth them good for euill see when his enemies did hunger how he fed them and when they were thirstie gaue them drinke For whereas they had z Gen. 37. â—â— stript him of his parti-coloured coate in recompence of that a Gen. 45. 2â— he gaue them all change of raiment he gaue them a measure running ouer into their bosome They sold him for twenty peeces of mony and put him in their purse and in recompence of that he would not sell them corne but gaue it them freely for nought and put their money in their sackes Gen. 42. 25. he gaue them a good measure pressed downe and shaken together They cast him into a pit to feed him with bread water of affliction Ge. 37. 24. and in lieu thereof he brought them into his owne lodging and feasted them sumptuously with delicate fare and sent them dishes from his owne princely measse Gen. 43. 33. 34. and with what measure they had met to him he would not mete to them againe Holy Dauid trode the steps of good Ioseph for â— Dauiâ— when Saul had bent his bow and made readie the arrowes within his quiuer to b Psal 1â— 2. shoote at this vpright in heart and sweet singer of Israell yea when this fouler c 1. Sam. 26. â—0 hunted him like a partridge to the mountaines so that his soule was faine to aske for the wings of a Doue that he might â—lie away and be at rest yet see when his mortal foe was deliuered into his hand in the cauâ— where he couered his feet he would not lay hands on his enemie nor suffer his bloud-thirstie followers to fall vpon him but onely to giue his notice what he could haue done cut off the lap of his garment and rendred him good for euill as Saul himselfe confessed 1. Sam. 24. 18. Yea againe when he sound him asleepe in the field and tooke him napping he spared his life which was in his hand and to giue him a second warning took away his pot of water and his speare that was sticked at his bolster 1. Sam. 26. and therefore might this Doue safely contestate his harmlesse mind and innocent hands to Cushies accusation that he sought Sauls life Psal 7. O Lord my God if I haue done this thing or if there be any wickednesse in mine hands if I haue rewarded euill to him that had peace with me yea I haue deliuered him that without cause is mine enemie then then let mine enemie persecute my soule and take me yea let him treade my life downe vpon the earth and lay mine honour in the dust No no when he found but one Egyptian rouer in the field he gaue d 1. Sam. 30. 11 him bread to eate when he was hungrie and when he was thirstie he gaue his enemie drinke And as did Dauid so did his sonne and Lord Christ Iesus 5 Christ the sonne of righteousnes from whose brightnesse these starres borrowed this light of grace whose words of truth as they were instructions to their minds so were his workes and actions medicines and cures to the bodies of his deadly foes healing their sicke cleansing their leapers restoring their lame to their legs making their blind to see though they would not behold the light of the world making their deafe to heare though they stopped their eares at the wisedome of the world making their dumbe to speake though they blasphemed the God of the world Yea when their sinne was a bloudie sinne a scarlet sinne a crimson sinne Esa 1. 18. of a double die dyed in the threed being a seed of the wicked and corrupt children and dyed in the web be being a sinfull nation laden with iniquitie and therefore worthie of that double die morte morieirs of the first and second death yet how did he shed his most precious bloud to make their crimson sinnes like wooll and their scarlet sinnes white as snow Yea when with the malice of hell in greatest industrie they went about the act of his condemnation most mercifully with greater diligence he went about the worke of their saluation when they shed his bloud to quench their malice he swet water and bloud to wash their soules Thus the sunne of righteousnes shined on the euill and the good though it softened the waxe and hardened the clay Thus the raine of righteousnesse descended on the iust and vniust though the blessed earth brought forth herbes meete for the dresser and the reprobate ground briers and thornes whose end was to be burned Yea God the Father though he be debter to none doth benefite 6. God his foes to testifie his loue The Father of lights maketh his Sunne to arise on the euill and the good and the fountaine of grace sendeth raine on the iust and vniust Math. 5. 45. A blessing indeed not much esteemed nor iustly weighed as it ought euen of the godly themselues as e Zanch. lib 5. do Nat. Dei cap. 2. quaest 3. one noteth yet in it selfe of great estimate and value seeing by these two Sunne and raine all things as f Ib. c. 1. quaest 1. he noteth are begotten and bred and they be the parents of earthly blessings For seeing the whole condition of mans life dependeth on these two Christ did fitly instance in them saith g In hunc locum quast 353. Abulensis because the former being the cause of siccitie and heate the latter of moisture and frigiditie which foure qualities as our h Ariâ—â— lib. 2. de anâ—â— cap. 3. maister in the schoole of nature teacheth the food and nourishment of all liuing creatures they comprize omnia bona nostra al our earthly blessings as the causes of their effects by a synecdoche coÌ„preheÌ„d innumerable other benefites saith Caluin euen those which Musculus on these words recounteth that he giues life to the euill as to the good that he bestoweth necessaries for life on the euil as on the good that he hath giuen the earth to be inhabited of euill as of good for the i Psal earth hath he giuen to the children of men and k Acts 17. 26. made all mankind to dwell on the face of the earth his fire warmeth the bad as the good his bread doth feede and his wine drinke both alike his rayment doth clothe and his cattel serue both alike Yea the wicked his enemies receiue these blessings from his hand and almes-basket in greater abundance then
it and therefore might truly say with x Psalme 69. Dauid The rebukes of them that rebuked thee are fallen vpon me I payed them the things that I neuer tooke This he performed for vs sinners and said indeed for his enemies as Nisus for his friend Whom seeke ye Coram quem quaeritis adsum I am he whom ye seeke to be crucified Adsum qui feci in me conuertite ferrum O Rutuli I make my selfe sin for them y Esai 53. wound me for their transgressions breake me for their iniquities and lay the chastisement of their peace on me that by my stripes they may be healed Here for them z Esai 50. I giue my backe to the smiters my cheekes to the nippers and wil not hide my face from shame and spitting When sinfull man that like a wandring sheepe was caught in the briars and with the Ramme might haue truly bin sacrificed for this Isaac might truly haue replied Mea fraus omnis nihil iste nec fecit nec pâ—tuit he did no sinne neither was there guile found in his mouth Quid meruisset ouis This sheepe and lambe of God what hath he done Let thine hand I pray thee be against me and my fathers house Thus the partition wall of ordinances betweene Iew and Gentile was broken downe by him who made of two people one man Ephes 2. Thus the partition wall of our a Esai 5â— sinnes which separated betweene vs both and our God was taken away by him who reconciled both to one God and preached peace to vs farre off and to them that were neare Thus our b Ios 17. 1â— Iosua made sinne or in-bred Cananite which c Rom 7. 18. 20 dwelleth in our mortall bodie and cannot quite be cast out d Rom. 6. tributary vnto vs that we may raigne ouer it and bring it into subiection This is the manifold loue of Christ to vs his enemies his reall loue his loue indeed with a witnesse and to witnesse it the more stileth he vs with al names of loue as seruants Iohn 15. 15. if that be too litle his friends if that be not enough his e Marke 3. 11 kinsmen if that be too little his f Math. 25. 40. brethren if that be not enough his g Math 12. 50. sisters if that be too farre off his h Marke 10. 15 children if that be not â—nough his i Luke 8. 21. mother if that be not enough his k Cant. 5. spouse which is the greatest and passing loue of women and all this to shew he loued vs with all kind of loues possible the seruants loue a friends loue kinsmens loue brethrens loue sisters loue childrens loue mothers loue and spouse-loue which is as strong as death and cannot be quenched with floods of water Cant. 8. 7. This was Christs loue to vs his enemies as high as heauen as deepe as the earth and hell it selfe as broade as the world and as long as life eternall Wherefore as him selfe spake of washing his Disciples feet Iohn 13. 14. Siego If I saith he I your Lord and Maister haue stouped to wash your feet ye ought also to wash one anothers feet for I haue giuen you an example that ye should do as I haue done to you so may I reason strongly with his Apostle Beloued if God if Christ so loued vs we ought also to loue one another 1. Iohn 4. 11. And indeed beloued Christian thou canst neuer loue truly and do good to thy foe vntil thou remembrest what Christ hath done for thee while thou wert his enemie Let this loue of Christ constraine thee then who commaunded it for thy practise and practised it for thine example If considering thine owne weaknesse and infirmitie Deficis sub praecepto comfortare in exemplo saith l Mâ—dit in Psal 56. Austine if thou thinkest the precept an hard saying to flesh and blood who can beare it be comforted in the example of him who performed it Christ did it as man in thine owne nature to teach thee he commaunds no impossibilities and he is present with thee vt praebeat auxilium qui praebuit exemplum saith that Father to m Cant 1. 3. Iohn 6. 6. draw thee after him who bids thee n 1. Pet. 2. Come follow his steppes Let vs runne when he draweth and let vs loue really our foes as he loued vs while we were not his friends If we cannot sic sicut so infinitely as he did vs for consider behold and see if euer there was loue sicut amor eius like his loue if we cannot go with him in his sicut and quantitie yet let vs runne after him in the sic and qualitie of his loue as o Tâ—m 1. Ser. 13 in cana Dom. Dilâ—â—te â—nuicem fieâ—t ego dâ—lexâ— vos â—â—c aduerbium sicut non quaâ—â—tatâ—s sed qualitatâ—s similâ—â—udâ—em notaâ— Idem ser 5. in caen Dâ—m Bernard doth distinguish Howbeit if we cannot walke with God nor follow our elder brother in his great steppes of loue yet let vs ambulare cum Dauide go cheeke by cheeke with Dauid our fellow-seruant who rendring good for euill to his arch-enemie Saul made him ashamed of his enmitie and heaped such coales of fire on his head that he kindled his affection to cry out in admiration Is this thy voice my sonne Dauid and weeping he lift vp his voice 3. Our fellow-seruants example and said to Dauid Thou art more righteous then I for thou hast rendred me good and I haue rendred thee euill and now thou hast shewed this day that thou hast dealt well with me for as much as when the Lord had enclosed me in thy hands thou killedst me not for who shall find his enemie at such aduantage and let him go free with a good turne Wherefore the Lord render thee good for that thou hast done to me this day 1. Sam. 24. Yea when afterward he repented of this repentance and with the dogge returned to his vomite yet Dauid againe ouercame his euill with goodnesse that he cryed out with a peccaui in his mouth I haue sinned come againe my sonne Dauid for I will do thee no more harme because my soule was precious in thine eyes this day behold I haue done foolishly and erred exceedingly 1. Sam. 26. 21. With such loue was Dauid annointed when he was annointed with the horne of oyle to be king this was the strength of his loue when he had the oyle but not the horn when he was elected and not yet inducted into the kingdome and yet behold when after Sauls death he had gotten sceptrum pro pedo a scepter for a sheep-hooke and was taken from the sheepe-folds to feed Iaakob his people and Israel his inheritance when the Lord had now exalted his horne whereby he might extirpate Sauls house and roote out all his enemies yet asked he Zyba after Sauls death p 2 Sam â— â— saying Remaineth there yet none
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
omnium animalium most naked of all liuing creatures as one p Arist lib. 3. de generat animal cap. 4. noteth to shew that this his mother bare not him q Ier. 15. 10. like Ieremie a contentious creature and a man that striueth with the whole earth but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that sonne of peace Luk. 10. 6. to haue peace and if possible that peace with all men At whose birth she seemes to say to her sonne of peace as spake Christ to the raging sea Peace and be still Pax huic proli peace be to this sonne of peace In my frame of thy bodie I haue taught thee to be r Galen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a peaceable liuing creature peace I leaue with thee my peace I giue vnto thee And sith indeed bodies she hath giuen creatures sutable to their soules as Å¿ 〈◊〉 de â—sâ— part hans â—â—â—p cap. 2. Galen teacheth the frame whereof and position is correspondent to the feature of their minds disposition as the Horse because he is noble spirited and couragious strong hooses as hard as flint the Lyon because he is magnanimious stout fenced him with teeth and pawes the Bul with hornes which he sets vp on high and lookes with a stiffe necke and the Bore with tuskes which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their naturall weapons but to the heartlesse Hart the Doue which is peaceable and Hare which is a timorous creature hath she giuen an vnfenced bodie for thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither hath nature armed the fearefull and quiet nor vnarmed the cruell creatures Os homini sublime datum as he t Ouid. lib. â— Meâ—aâ—s speaketh Mans countenance being framed vpward and erect sheweth his affections should be on things not on earth but u Col. 3. â— aboue on his mother Ierusalem aboue where is such a vision of peace that the citizens of that â— Gal. â— common-weale are of one heart and soule and like brethren dwell together in vnitie His countenance so comely and his aspect so amiable as Pope * 〈◊〉 lib. de mor. gâ—â— cap. 2â— Gregorie seeing once the face of an Englishman said he was Anglus quasi Angelus English as it were Angels-like because his face like y Act. 6. 1â— Stephens shone like the face of an Angel like a glasse representeth the image of his soule how amiable and louely it must be which but looking thorow this glasse window of the visage leaues there such a luster and reflexe of her beautie The smoothnesse of his bodie betokeneth nothing lesse then the roughnesse of his mind as the vnarmednesse of that neither the bearing armes of this for though nature hath giuen him an hand which as these two Fathers of z Arist lib. â— de part animal Ep. 10. Philosophie and a Galâ—◠〈◊〉 Phisicke note is both horne and hoofe sword and speare yea all weapons vnto him because it can take and handle all weapons of nature and make any armor by art yet seeing as the b Galen ibid. one auerreth he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a peaceable and ciuill creature he is but as the c Arist lib 1. politic cap. 2. other teacheth him to take these weapons into his hand through wisedome and prudence for his better regiment of ciuill affaires and that as a magistrate and Gods minister of iustice he take the sword into his hand to diuide iudgement aright and giue euery one their portion of right in due season lest if he take the sword as a magistrate of his owne mischiefe and minister of his owne malice he perish with the sword and like Saul at the least fall vpon his owne sword and though authoritie hath armed him as a publike person for iustice yet nature hath vnarmed him as a priuate man for reuenge that as man he haue peace with al men Heb. 12. Wherfore as the Apostle held some the glasse of nature to behold their long haire and sent them to her shop to cut it for shame of men 1. Cor. 11. 14. so may I bid man behold his owne naturall face in a glasse and send him no further then to his owne shape to cut off all brutish asperitie and roughnesse lest he become a shame-kin of mankind And doth not nature it selfe teach ye that if a man haue a cruell mind as well as long haire it is a shame vnto him Howbeit if nature as man cannot disswade him from taking the sword sith she hath giuen him no armor of defence yet might religion as a Christian perswade him to put vp his sword into his sheath seeing it prescribes him no weapons of offence For howsoeuer as a priuate man it bids him take armes Ephes 6. 13. yet is it but the armour of defence not any weapon of offence saue the sword of the spirit it is but the complet armor of God weapons of his warfare not carnall but spirituall 2. Cor. 10. to cast down not withholders but holds not imagined wrongs but his own imaginations and things exalted not against him but the knowledge of his God to fight not so much against flesh as spirits principalities not Princes not the powerfull but powers nor gouernors in the world but worldly gouernours which are princes of the ayre that if he put an helmet on his head it be of saluation to keepe it from offence not of destruction to plot his reuenge If he gird about his loines it be with the girdle of veritie not seueritie with his sword vpon his thigh to execute his vengeance If he shooe his feete it be with peace as with wooll and with patience as with lead to be slow to wrath not with the wings of report to be swift to shed bloud If he take the shield it be of faith and patience to quench all the fierie darts of the wicked not of resistance to withstand iniurie And if he take the sword into his hand it be the sword of the spirit to cut away the sinne and the wrong not of reuenge to cut off the sinner Neuerthelesse if thy bodily nakednesse by nature cannot as man vnarme thine affections of reuenge nor thine armour of religion as a Christian defend thee from offence yet if in thy swelling furie thou behold but thy naturall or vnnaturall face rather in a glasse in shame of thy disfigure thou wouldst go thy way from wrath and neuer forget what maner of one thou art For Licet ora ipsa cernere iratorum quorum ora facies vultusque mutantur as d Li◠◠〈◊〉 Tully speaketh If the angrie and wrathfull man would but behold his owne face how deformed it makes his visage nulla alterius indigeret admonitione he needed none other saith e Homil 2â—â—â— Ioh. Chrysostome but himselfe to reproue him For indeed no affection hath as f â—ab 3. de â—â— cap. 4. Seneca noteth a more vgly and il-fauoured face when the haires stand like bristles and stare
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