yet taxeth x Râ—ip gerend pracept Plutarch this law of Solon and teacheth to be so indifferent betweene both that thou ioyne with neither in faction or rather to be of either to ioyne both as Christ our head was both God and man that as a mediator between both he might reconcile them each to other as Nestor betweene Agamemnon and Achilles Socrates betwixt Chaerephon and Chaerecrates Moses betweene the two Hebrewes Menenius Agrippa betweene the Commons and the Senate and that town-Clark betweene Paul with his companions and the seditious Ephesians Act. 19. And sith indeed as Plato well obserued the commonwealth 5. Gouernourâ— of bodies pâ—liticke must preuent faction heads ioyne the members together like a fish commonly first putrifieth and rotteth at the head for as the Iudge of the people is himself so are his officers and what manner of man the ruler of the citie is such are they that dwell therein Eccles 10. 2. it standeth them vpon who are chosen as y Exod. 18. 25. chiefe of the tribes of Israel to be heads ouer the people be they rulers ouer thousands or rulers ouer hundreds or rulers ouer fifties or rulers ouer tennes that as each of them is an head of the house of their fathers Num. 1. 4. which is a body politicke so like z Eph. 5. Christ the head of the bodie mysticall he be seruator corporis such a wise Sauiour of that body as to couple and knit it together by euery ioynt and sinew of concord that it may increase in euery part and edifying it selfe in loue may follow the truth in peace and in all things grow vp vnto him which is the head Ephes 4. 15. But if in their ciuill regiments they consult with that Florentine a Maâ—h cap. â—â— de Principâ— Secretarie whose counsell by their practise sâ—emes to some Polititians like the Oracle of God who aduiseth his Prince in time of peace to nourish faction among his subiects vt faciliùs eis ex voluntate vtatur that by their fire himselfe may better see what to do as another of them speaketh surely I must aske them and answer with Saint Iames chap. 3. 13. Who is a wise man and endued with knowledge among you let him shew by good conuersation his workes in meeknesse of wisedome but if ye haue bitter enuying and strife among you reioyce not neither be lyers against the truth This wisedom descendeth not from aboue but is earthly sensuall and diuellish for where enuying and strife is there is sedition and all manner of euill workes but the wisedome that is from aboue is first pure then peaceable gentle easie to be intreated full of mercie and good fruites without iudging without hypocrisie and the fruite of righteousnesse is sowne in peace of them that make peace It was a diuellish lesson b Idem com lib. 2. cap. 2 lib. 3. cap. 3. he gaue his tyrant and they shew themselues no lesse who practise his precept that seeing the concord and agreement of his subiects and subordinates may hurt his tyrannie and hinder his wicked proceedings he must in policie serere odia alere factiones inter eos sow hatred and maintaine factions among them whereby being troubled among themselues he may fish in that troubled water and thereout sucke no small aduantage for distrusting one another nihil audebunt in communi in eum mâ—chinari they will not dare to combine against him And to such Machiuelian politicians whose pot seetheth with the fire of their peoples factioÌ„ I may iustly imprecate with c Psal 58. 9. Dauid Or euer their pot be made hot with these thornes so let indignation vexe them euen as a thing that is raw Behold all ye kindle a fire saith the d Esai 50. 11. Prophet and are compassed about with sparkes walke in the light of your fire and in the sparkes ye haue kindled This shall ye haue of my hand ye shal lie downe in sorow e Reip. gerend praecep Plutarch though an heathen teacheth them a better lesson in the schoole of policie Ex officio ciuilis viri subiectis rebus hoc vnum ei restat c. It is the only dutie of a man who hath ciuill gouernement wherein he cannot better be employed to to teach his people to vse concord and trafficke friendship among themselues that he abolish all strifes discord and hatred from among them and giue all diligence that he remedie priuat wrongs that some strifes rise not at all other be allayed and buried others make no increase And if dissention happen that he so talke and confer with him iniuried that seeming to participate of his wrong he pacifie his furie and appease his mind that he be their peace to make of two one and breaking downe the partition wall slay hatred thereby For seeing policie learned her platforme of gouernement from the hiue as framers of common-wealths do confesse surely though other Bees carie stings to fight and wound one another yet as Rex apum the gouernor of the Bees is f Senec. lib 1. de Clem. cap. 19. without a sting or g Aâ—â—st lib. 5. de â—â—st aâ—â—â—al c. 21 vseth it not though it haue one so should praepositus saith Seneca a gouernor be without gall like a Doue with Paul gentle among his owne like a nurce cherishing her owne chilldren and be like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lambe not like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lion lurking in his denne that he may rauish the poore Psalme 10. 9. Be not as a Lion in thine owne house saith Ecclesiasticus neither beate thy seruants for thy fantasie nor oppresse them that are vnder thee Eccles 4. 30. Howbeit if with Cleo for maintaining their faction aculeatos fucos in rempublicam inducant as Plato speaketh they bring in not industrious Bees but biting drones into their hiues how carry they not many stings in their hinder parts And I may send them to the Bee as Salomon did some to the Ant to learne and consider her wayes that as she ignauum fucos pecus à presâ—pibus arcâ—t they keepe out idle drones which trouble but the swarme Or if like that theefe-Bee they steale in another way then by the doore yet as duces apum improbos alucis pâ—llere conantur ne seditiones in examine faciant as h Lib. â— d◠〈◊〉 a 〈…〉 cap. â—0 Aristotle noteth so they would cut off those that do disquâ—et them and let no roote of bitternesse though planted yet not spring vp to trouble all ne pars sincera trahatur lest many thereby be defiled Heb. 12. 15. Melius vt pereat vnus quà m vnitas saith i Tom 2 Epist 10â— Bernard k Mat. 5. 29. 30. Better that one member perish then that the whole bodie should be cast into hell better that one man die then that the whole nation should perish God forbid that Bethel the house of God should become Bether an house
fire and oft times into the water Mat. 19. 15. It was a tongue denying the faith and forswearing nature which cursed its fellow-members Mat. 26. 74. They were hands possessed with a legion of diuels which stroke their fellow-fellow-members with stones Mark 5. 5. and most vnnaturall teeth which did p Esai 9. 20. eate vp the armes and q Esai 49. 26. deuoured their owne flesh For if thus the feete of the bodie mysticall shall presume to rise against the head and each member against his fellow what is this saith r Orat. 1. de reconcil Monach. Nazianzene but the dissolution of the ioynts and destruction of the whole If the mysticall members shall thus striue each with other the reuerend bodie of Christ must needs be rent asunder and Satan by our hands shal deuide the seamelesse coate of Christ which by the cruell souldiers that crucified the head he could not effect Iohn 19. 24. Because indeed the twelue tribes of Israel according to the flesh should be deuided in themselues and rent in two parts Ahijah the Prophet tore Ieroboams garment in twelue peeces 1. Kings 11. 30. but because Israel after the spirit should not be rent in schismes 1. Cor. 3. Christ would not haue his seamelesse coate diuided as Å¿ De vnitâ—t Ecclesia Cyprian well obserueth and yet it is dolefull to see what diuision among the members of Christ in whose bodie humorists like distempering humors in the fit feuer of blind zeale runne beyond the sobriety of knowledge and the temper of Christs bodie But blessed be that Phisitian which giueth them a cup of cold water to drinke for allaying of their hot fit verily he shall not loose his reward It is ruthfull to see how when the Galatians would haue plucked out their eyes to giue t Gal 4. 15. Paul the hands of Christs bodie would plucke out the eyes to giue themselues sport as the Philistines did Sampson and our tongues of perswasion would teach the eyes to be no higher then themselues in the bodie and haue no greater lights then starres in the Church which is a u 1. Tim. 3 15. firmament of truth nor those to differ one starre from another starre in glorie We haue not wanted many a Diotrephes Qui quoniam non possunt primum locum obtinere in Ecclesia idcirco eam scindunt vel ab ea deficiunt as x Maior annâ—â— in 1. Cor. 12. 15. Beza speaketh who it seemes said by experience of some in our Church and for loue of good brethren concealeth the Church who because they could not haue the preheminence among vs to be one of the two eyes of this bodie would therfore not be of the bodie and when blazing comets could not be the Sunne or Moone would fall from heauen with the taile of the Dragon and become wandring starres as the y Iud. 13. Apostle well termes them And though as z 2. Tim 3. 8. 9. Iannes and Iambres withstood Moses these also resist the truth yet the comfort is they shall preuaile no longer for their madnesse shal be euident vnto all men as theirs also was but of this more anone and meane while let them know from Saint a Ser. 2 de pace aâ—frat in erem Austine that as the spirit of man viuifieth not the corporal members vnlesse they be ioyned in vnitie so neither the spirit of God quickneth the spirituall members vnlesse they be vnited in peace and so vnited that like as those though they haue not the same office haue yet the same care one for another 1. Cor. 12. 4. 25. so these though they haue diuers giftes and operations of the spirit yet be one anothers 2. Community members in the bodie Rom. 12. 5. 6. For as the eye seeth more for other parts then for it selfe so must the wise with b Iob 29 15. Iob be the eye of wisedome in counsell to the ignorant and blind and looke not euery man on his owne things but on the things also of other men Philip. 2. 4. As the hands are not strong for themselues alone but for defence of the rest so must with c Verse 12. him the hands of helpe in the Nobles deliuer the poore the fatherlesse and him that hath no helpe As the feet sustaine not or cary themselues but the whole so must those strong men of supportance in the gentrie with d Verse 15. him be feet to the lame and support one another through loue Ephes 4. 2. As the head deuiseth not so much its owne as the good of the whole so with e Verse 16. him must the head of aduice in the Lawyers seeke out the cause for them that know it not As the eare heareth not alone for it selfe but the whole so with him must the eare of iustice in the magistrats deliuer the poore that crieth Iob 29. 12. and so as they did him the eye that seeth their iustice shall giue witnesse to magistrates the eare that heareth their wisedome shall blesse the counsell the hands that receiue their helpe shall defend the Nobles the feete that feele their sustenance shall support the gentrie that as f In Psal 130. Austine noteth though the eye see and heare not the eare heare and see not the hand worke and neither heare nor see and the foote walke and neither heare see nor worke yet the eye may say the eare heareth for me and the eare may say the eye seeth for me and either say the hand worketh for me and the hand say both see heare for me and all three confesse the foote walketh for them seeing singula seruari totius interest the safetie of one is the safegard of all as g Lib. 2. de ira cap. 31. Seneca wel obserues Thus those three thousand Christians which were members of this bodie had such care one of another that none among them lacked but had al things common which were communicable Acts 4. and each distributed to other as he had need as the naturall members haue care one for another Thus those other Christians in the Primitiue Church had a communitie of hand and heart one with another Omnia indiscreta sunt apud nos praeter vâ—cores All things said they by h Apol. aduers Gâ—mez Tertullian their mouth are common amongst vs except the mariage bed In illo loco consortium soluimus in quo solo caeteri homines consortium exercent in that place we breake company in which alone these heathen are companions This should be the mutuall care of Christs members sith the members of the body haue such care one for another that as these if one suffer all suffer with it 1. Cor. 12. 26. 3. compassion so also they suffer one with another 1. Pet. 3. 8. Which place of Saint Paul father i Tom. 10. homil 15. de mod quo noâ— inuic dilig deb tract 32. in Jâ—an in Psal 130. Austine
frequensque via est per amici fallere nomeÌ„ and he gaue his censure of such cosining Tuta frequensque licet sit via crimen habet A safe and common way it is by friendship to deceaue But safe and coÌ„mon though it be its knauery by your leaue And as it was then euen so is it now in these perilous times wherein as the g 2. Esdr 5. 10. Scribe speaketh vnrighteousnesse and voluptuousnesse haue gotten the vpper hand vpon earth wherein the land shall be barren from faith as he prophesied and iniquitie shall be increased more then thou hast seene or hast heard in time past that all friends shall fight one against another when wit shal hide it selfe and vnderstanding depart into his priuie chamber Our Sauiour foretold the like cause of not vnlike effect Math. 24. Because saith he iniquitie shall be increased the loue of many shall be cold because of a flood of iniquitie as h Calui in hunc locum one expounds it where men are frozen in their dregs the loue of many shall be cold or frozen as i Enarr in hunc locum Bucer doth interprete it For as an inundation of much water freezeth in those regions from which the Sunne is fare remote so a flood of iniquitie in those parts from which the Sunne of righteousnesse is farre distant hath made such a frost of charitie that frater infidelis to vse the words of Hugo fratrem fidelem one brother betrayeth another as our Sauiour prophesied Math. 24. 10. and breaketh the knot of friendship EtiaÌ„ cum familiarissimis euen with their dearest friends and familiars as Theophylact a most ancient Archbishop nearest the Apostles times on these words obserueth And if Iudas brought vp in Christs bosom if the worme bred in virenti ligno in the greene timber did thus fret and consume that tree of righteousnes quid fiet in arido as himself reasoneth what will this worme do in drie wood Luke 23. 31. If the head drinke deepe of this wormewood from the hands of his owne who gaue him gall in his meate and vineger in his drinke what may the members of his bodie expect but to pledge their head in receiuing that potion into themselues If these Bees of his owne hiue brought our head hony in theis mouthes and a sting in their taile to wound it vnto death what might Dauid looke for but that they come about him also like bees to giue good words with their mouth but curse with their hearts Psal 62. 4. What might k 2. Sam. 20. 9 Amasa looke for from lip-louing Ioab but mel more verba lactis honie in the mouth or buttered words as the Psalmist speaketh Art thou in health my brother And felin corde fraudem in factis an heart full of gall and bitternesse and an hand full of blood Thus speake they friendly to their neighbours when mischiefe is in their hearts Psalme 28. 3. Art thou in health my brother It is the voice of Ioab when he meant to be his butcher But Amasa might haue answered this dissembler as the sicke Hen in the fable replied to the Cat asking how she did Bene si tu discedas better I thanke you if ye would go farther from me Such a visiting Cat was he who came to see Dauid Psalme 41. 6. If he come to see me he speaketh lies he heapeth vp iniquitie in his heart and when he commeth forth he telleth it When shall he die and his name perish now that he lieth let him rise vp no more Thus one thing floteth in their mouth saith a l Ierom coment in Math. â— Father and another thing is diued deepe in their heart Et venenum animi linguae mella tegunt like cunning Phisitians that should poison they couer the poison of their heart with sugred words that more easily we may receiue their bitter potion and drinke their cup of deadly wine VVith Iudas they kisse their brethren but osculo oris non charitatis saith Austine with the kisse of Iudas not of Iesus of their mouth not their mind Oris attactu non mentis affectu coniunctione labiorum non commixtione spirituum they draw neare their brethren with their lips but their heart that heart is farre from them m Hom. 15. in Ephesâ— in iliud cum omni mâ—litia Chrysostome compares them to the worst kind of dogs which barke not at passengers nor make shew of any rancor as other common curres do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but fawne vpon them and shew an outward face of gentlenesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but comming behind them in priuate and taking them at aduantage when they see not nor perceiue priuily they snatch them by the heeles And he there giues his censure of such fawning spaniels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these fawning dogs saith he are worse then common barking curres that very honestly giue vs warning of their teeth before they bite and that father fitly applieth his comparison 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and euen some men are dogges saith he which neither bawle with their mouth nor snarle in their anger nor shew any rancor in outward behauiour towards others as those barking curres which I sneaped in the verball reconcilement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. but secretly they concinnate and fainedly forge deceites or as Dauid may expound Chrysostome they courage themselues in mischiefe and commune among themselues how they may lay snares and say that no man shall see them They imagine mischiefe and practise it that they may keepe secret among themselues euery man in the deep of his heart Psal 64. 5. 6. Thus false brethren among whom n 2. Cor. 11. 26 Paul himselfe was in perill speake with the voice of Iaakob when indeed they haue the hands of Esau Exteriora serenitas tenet interiora tempestas as one o Euseb Emis homil 9. ad Monach speaketh of some Monkes such euill beasts and slow bellies which being fruges consumere nati like the frogges and grashoppers of Egypt eate vp the greene hearbes and fat of the land They speake friendly to their neighbors but imagine in their hearts And it were lesse vnnaturall if euen thy brethren onely and domus patris tui and the house of thy father as they vsed p Ier. 12. 6. Ieremie were perfidious and thy kinsmen and friends did betray thee as prophesied our Sauiour they would but when pater domus tuae the father of thy house fulfilleth Christs q Mat. 24. 10. prophesie and betrayeth his owne bowels into the hands of sinfull men this is most vnnaturall Improbus ille pater crudelis tu quoque mater thy father is an Amorite and thy mother an Hittite as the r Ezec. 16. 3. Prophet spake of Israels parents Scelus est Iason magis scelus Medea mater More cruell then the Å¿ Lam. 4. 3. dragons in the wildernesse to their young yea then the t Iob. 39. Ostrich who sheweth
knowledge that as a Ser. 2. de pace ad frat in erem Austine noteth Prius miraretur quà m ostenderet quid vtilitatis iucunditatis haberet He first stood admiring it before hee shewed what profite and pleasure it affoorded and therefore that Father admiring this admiration of our heauenly Father crieth out and exclaimeth O quà m grandem admirationem proposuit O what admirable and wonderfull admiration he shewed when he cried out Behold What maruellous profit and pleasure he proclaimed when he wondred how profitable and pleasant a thing it was For pleasantnesse he b Psal 133. 2. likeneth it to the sweete sauour of Aarons precious ointment which ranne downe from his head to the skirts of his clothing and for profite to the c Verse 3. deaw of Hermon which watered the mountaines of Sion and made them fruitfull hilles Some things indeede are good saith d Ibid. Austine but not delightsome as fasting watching and afflictions are profitable but not pleasant Hebr. 12. 11. some things are delightsome but not good as gluttonie drunkennesse chambering wantonnesse and sinne is pleasant but not profitable 2. Pet. 2. 13. But wouldst thou haue a good thing sweetened with pleasure and a pleasant thing relishing of goodnesse Ecce Behold how good and pleasant it is Miscuit vtile dulci he hath mingled here pleasantnesse to make thee tast with good to make thee sauor this great thing of God and both procuring health in this life and happinesse in the oother For there saith the Prophet the Lord promised his blessing in this life and life for euermore in the world to come Psalme 133. 3. Behold then how good and pleasant it is when loue faiths yonger brother like e Gen. 43. 34. Beniamin the yongest hath his messe doubled of our Ioseph and this holinesse that is so pleasant and profitable vnto all things hath the promise of the life present and of that which is to come 1. Tim. 4. 8. The profitable pleasure of which brotherly vnitie as God the Father did admire when he beheld it so fell that good father into admiration of this peace and vnion of brethren when he saw it O peace saith f Ibid. Austine mother of Eremites father of Caenobites sister of solitaries thou bond of the Patriarks thou chariot of the Prophets thou refuge of the Apostles thou solace of the Martyrs thou girdle of Confessors thou dance of virgines thou glasse of widdowes thou spectacle of maried folkes thou hate of tyrants and halter of robbers O peace and brotherly loue thou calmenesse of the mind thou tranquilitie of the soule and singlenesse of the heart This is the happinesse which stantheth grudges and quencheth broiles and stinteth garboiles pulleth downe the crest of pride embraceth the humble appeaseth the disagreeing and pacifieth the furie of foes O peace let thy possessor keepe thee let him that wants thee seeke and him that hath lost thee go after thee for behold how good and pleasant a thing it is for brethren to dwell together in vnitie Which as it was ioyful for Dauid to behold in some of his kingdome for ostende bat qui dicebat ecce saith g In hunc Psal Austine he pointed the finger to some whom he said Behold so I wish this Psalme might now be said as truly Ecce behold how brethren of one heauenly father dwell together in vnitie I wish they that are without might point at vs as did the h Tertul. 39. apo aduers Gent. heathen at those Christians in the Primitiue Church and say Behold how these Christians loue one another This was the Prophet Dauids Ecce but I feare another ecce of the Prophet Esai may point out too many He that is their father looked for iudgement but ecce behold oppression for righteousnesse but behold a crying Esai 5. 7. Beloued in Christ Iesus haue we not all one i Mal. 2. Father hath not one God made vs why then do we transgresse euery one against his brother and breake the couenant of our father Though some false brethren as they dealt with k Gal. 2. 4. Paul that crept and came in priuily to spie out our libertie which we haue in Christ Iesus of things indifferent to bring vs into bondage haue appropriated this name of brethren to themselues yet conference found them like Simeon and Leui but brethreÌ„ in euil and into their secret descend not thou my soul my glory be not thou ioyned with their assembly and a CanoÌ„ hath discharged and dissolued the bonds of their brotherhood That all Christians are indeed brethren Rom. 8. 29. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fraternitie among our selues from this one Father 1. Pet. 5. 9. and therefore must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and loue as brethren 1. Pet. 3. 8. there is an herbe almost in euery hedge which for it nature by some l Vid. Kemb Dâ—d Herbalists is named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 louer of brethreÌ„ or Cliuer because in loue it cleaues to euery one that doth but touch it This herbe we plucke vp and let the roote of bitternesse spring vp in our hearts whereby many are defiled But Paul the m 1. Cor. 3. best planter would haue vs let it grow on in our gardens Heb. 13. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let brotherly loue continue For as in a gardeÌ„ knot diuersitie of flowers and sweete herbes cause a more fragrant smell to him that keepeth them so incundum est it is a sweete smelling flower in the nostrils of him whom Mary supposed to be a gardener when brethren dwell together in vnitie I might adde with Dauid It is also profitable vnto them for surely saith n Ser. 11 de Quadrag Leo Apud suum patrem qui non fuerit in charitate fratrum non habebitur in numero filiorum he shall neuer haue the inheritance of sonnes with God his father in heauen who hath not the loue of brethen with his mother the Church here on earth Let vs not then by our iarres grieue the holy spirit of God our Father whereby we are sealed for sonnes vnto the day of redemption Ephes 4. 30. as Esau would not be auenged of o Genes 27. 41. Iaakob least he should vexe his father Isaac who the rather should not be grieued with his contentious children because he hath made them all One bodie whereof his owne sonne is the head Ye are the 2. linke one bodie bodie of Christ and euery man a member thereof for his part 1. Cor. 12. 27. Now how absurd in nature would it seeme to a naturall man that the members of the bodie as I sayd before 1. vnitie in the body should be deuided That head was mad in Iudas which plotted the feete were vnnaturall that went and the hands cruell which executed the other members with an halter Mat. 27. 5. they were lunatick feet possessed with a diuel which oft times caried their fellow members into the
any will compell thee to trauell compriseth he all wrongs offered by our enemies as the e Iansen in huÌ„c locuâ— learned obserue which so we must beare in the greatest measure as forbeare to requite in the least degree If any shall smite thee on the cheeke with the fist of wickednesse turne to him the other also saith Christ to which yet thou art not bound according to the letter of the law for neither f Iohn 18. 23. Christ himselfe nor g Acts 23. 3. Paul his Apostle turned the other cheeke to their smiters as Iulian that messenger of Satan being sent to buffet the Christians when he smote them on the cheeke replied to their complaint that their master bids them turne the other also and beat them with this text as the fowler smote the Eagle with that shaft which was feathered with her owne quill for praeparationem cordis non ostensionem operis intelligit saith h Lâ—b 1. de ser Dom in mont c. 26. Austine He vnderstandeth greatest patience and moderation of mind saith i hom 18. â—p impâ—rs in Math 5. Chrysostome with some k Theoph. Ambr. Fâ—rus in hoc other expounders that after one wrong thou be more ready to receiue a second then requite the former as Paul was readie not onely to be bound but to die also at Ierusalem for the name of the Lord Iesus Acts 21. 13. or as the Corinths suffered this three-fold wrong of their false Apostles If they brought their persons into bondage or tooke their goods or smote them on the face 2. Cor. 11. 20. Thus must we turne the other cheeke to our smiter that is l Ferâ—s li. 1. comment in Math. 5. Duplicat am iniuriam perpeti quam referre talionem be more ready to receiue another wrong then retaliate the former Said I another I may adde a greater If he smite thee on the right cheeke saith Christ which blow comming but from the left and weaker hand by nature saith m Augu. epist 5 ad Marâ—ellinuÌ„ Magis smistra percutitur quia in eius petius partem quâ— ad â—exti aÌ„ ferientu facâ—lior â—ctus est Austine is lesse sore and grieuous thou must turne the other the left cheeke to receiue a greater blow from his right hand which is n Arist lib. de com animal gre 〈◊〉 lib. 7. c. 17. stronger then the left and fals not so light where it lighteth Thus must we offer the acceptance of a greater iniury then repay the lesse which was offered as Christ our head to the smiter of his cheeke Math. 26. 67. offered his whole body to be crucified rather then requite it and gaue his backe to the smiters his cheekes to the nippers and hid not his face from shame and spitting Esa 50. yea offered his head to the thornes his mouth to the vineger his hands and feete to the nailes and his precious sides to the speare And if for thy goods the litigious wrangler will sue thee at the law for thy coate rather then reuenge let him haue they cloke also which is of greater value or as o Luke 6. â—9 Saint Luke changeth these garments if he take first thy cloake let him also haue thy coate which is nearer vnto thy self that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather suffer wrong rather sustaine harme then to go to law one with another as not onely p 1. Coâ—int 6 â— grace commaundeth but euen q 〈◊〉 5 〈◊〉 c. 11. 〈◊〉 〈◊〉 nature it selfe can teach thee Yea for thine owne person if any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shal not onely take vp thy horse but post thy selfe and compell thee to runne a mile at his stirrup yea and loade thee with his cariage as the r Mat. 27. 32. Iewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tooke vp post and loaded Simon of Cyrene with Christs crosse thou must rather go with him two miles not casting off that which presseth downe but runne with patience the race that is set before thee though he ride thee like an asse rather then like Issan couch downe vnder thy burden and in reuenge kicke against the prickes And this is the victory which ouercommeth the world to kisse thus the hand of him that smites thee on the cheeke to cloake thine enemy that sueth for thy coate and to runne with him two that compelleth thee one mile This is the goodnesse that ouercometh euill not to resist euill but putting vp thy sword of reuenge into his sheath of patience and long-suffering to commit it with Dauid to him that iudgeth righteously Domine tu retribues thou shalt repay for me O Lord Ego non retribuam Domine tu retribues pro me not I but thou shalt answer for me O Lord my God It was ferina exceptio a brutish exception saith one of Å¿ Lib. 1. 〈◊〉 Tullie That none hurt or harme another nisi lacessitus vnlesse prouoked O quam simplicem veramque sententiam duorum verborum adiectione corrupit O what a good sentence saith t Lib 6 〈◊〉 〈◊〉 cap. 18. Lactantius he mard with two words yea with one syllable which like a little leauen sowred the whole lumpe and with that small herbe put death in the pot Vnlesse prouoked Vox pecudis non homims the voice of a beast and not of a man for what else could the roring Lion haue excepted He came indeed nie the truth and if this ni had not bene he had spoken like the Apostle of Christ Iesus Si lacessitus si quis in seruitutem adigit si exedit si deuoret si in faciem cedat suffer if thou be prouoked if brought into bondage if spoiled if deuoured or if thou be smitteÌ„ on the face Proud v Arist l. 4. ethi cap. 5. Tâ—leraresi lacâ—ssaris seruitâ—â— est nature indeed thinks it bondage and slauery to suffer when she is prouoked but humble and meeke-making grace it teacheth that Christs seruant is herein a free-man and in this free seruitude of long-suffering must we serue our God as Paul himselfe serued the Lord with all meeknesse with many teares and tentations which came vnto him by the laying a wait of the Iewes Acts 20. 19. Thus to ouercome not only thy foes euil with goodnes but thy self and in thy self those x Iames 4. 1. souldiers of Satan thy lusts which fight in thy members y 1. Peter 2. 11. against thy soule thou resistest the diuell that he giue ouer the siege and flie from thee Iames 4. 7. thou conquerest no lesse theÌ„ the powers of darknes and puttest to flight the armies of these aliens For as the mouth of fleshly wisedome tels thee Fortior est qui se quam qui fortissima vincit moenia Valiant and more victorious is he which conquers his owne anger then if he wonne a defenced citie So least thou shouldst thinke this wisedom of the flesh enmitie against God Salomon tels thee from the mouth of true wisedome that
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
scen 5. complaine Omnes sibi melius malle quam alteri that all men wish better to themselues then to other And if the limmes of corporations haue some iarre yet not like the corporall members the same care one for another Which euennesse and aequilibrium as it is the temper of contrarie elements in the world of opposite humors in the bodie of diuerse affections in the soule of man so should it be the harmonie of contrarie factions in ciuill societie for seeing as g Lib. 2. de ciu Dei cap. 21. Austine out of h Lib. 2. de râ—p Tully well obserues concord in societie is the same that consort in musike as in that whether instrumentall or vocall a consent of diuerse and distinct sounds is made like a concord of discords so of the highest middle and base orders consent should arise from minding one thing though they differ in degree as the members distinct in function haue the same care one for another Lest there should be a diuision in the bodie 1. Cor. 12. 25. And 4. They must beware of faction and diuision from whence are warres and contentions among you are they not hence saith i Iam. 4. 1. Saint Iames of your lusts of other mens things that fight in your members Ye lust and haue not ye enuie and haue indignation because ye cannot obtaine ye fight and warre because ye get nothing that belongeth to others And it is a world to see how men in self-loue and priuate respects like the factious k 1. Cor. 1. 11. 12 3 3. 4. Corinthians rent the bodie with that voice of schisme I am Pauls and I am Apolloes and I am Caiphas I am the heads I am the eyes and I am the hands member and make a rent without ruine as they suppose of societie As if truth it selfe could lye which hath said that not onely euery kingdome diuided shall not stand but also an house or citie diuided in it selfe shall not long continue Mat. 12. 25. The reason of which domesticall ruine as it is discord and faction Quae omnia oportunae insidiantibus faciunt which giue oportunitie said l T it Liâ— animal Quintius Flaminius for the waiters of aduantage quum pars quae domestico certamine inferior sit externo potiùs se applicabit quà m ciui cedet when that side which is weaker at home will rather seeke ayde of any then be trampled by his owne so is the reason more vnreasonable sith as the best m Arist lib. 5. Ethic. cap. 6. Philosopher teacheth wrong against any domesticals as children which are bona corporis of the same bodie or brethren which are bona animi of the same heart and soule or seruants which are bona fortunae part of their goods is most vnnaturall and can hardly be imagined but that the holy Ghost prophesied that men in these last dayes should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 louers of themselues and so without naturall affection 2. Tim. 3. 2. as to be enemies to the man of their house Mich. 7. 6. For as n Lib 〈◊〉 〈◊〉 animal cap. â—â— Aristotle noteth of hiues that in them still are some drones which do nothing sed eaeteris quibuscum viuunt iniuriam faciunt but iniure and wrong the Bees with whom they liue So that is as true in the swarme of ciuill and collegiat societies 2. Thes 3. 11. There are some among you which walke inordinately and worke not at all but are busie-bodies yea like them fight eagerly in the hiue where they are predominant sed cùm ruri sunt as there he noteth but when thrust out by a new swarme they are in the countrie nec sibi nec vllis alijs iniuriantur they neither then striue among themselues nor with others but are as tame as a lambe and as quisht as a Bee I would tell in the eare of some what o Lib. 8. de â—ra cap. 8. Seneca diuulged to the eye of the world Inter istos quos togatos vides nulla est pax alter in alterius exitium lâ—ui compendio ducitur felicem oderunt infelicem contemnunt maiore grauantur minori graues sunt ferarum iste conuentus est I speake now to them that haue vnderstanding iudge ye what I say and I wish I might not pronounce of some euill beasts and slow bellies what of Monkes and Friars p Pacis quarâ—m Erasmus obserued in his dayes Au 〈…〉 salutationes pacis cerno rerum omnium coniunctum collegium templum idem leges â—asdem conuentus quotidianos quis hîc non confidat pacem fore Who would not looke for a vision of peace within her walles where is such societie within her pallaces Sed ô rem indignam saith he nusquam ferè collegio conuenit cum Episcopo parum hoc nisi ipsi inter se factionibus scindâ—rentur Dominicales dissident cum Minoritis Benedictini cum Bernardinis tot factiones sunt quot sodalitia imò idem sodalitium factionibus scinditur Not onely Ephraim against Manasses and Manasses against Ephraim but the q 1. Chron. 5. tribe of Manasseh is diuided in it selfe some following the head and gouernor of the citie saying We are Paules and like those r Arist lib. 4. de hist animal cap. 7. insecta as Gnats Ants Flies and Bees which being deuided in the bodie that part which goeth with the head commonly liueth and thriueth others following the feet or belly saying we are Apolloes and these parts which go not with the head commonly die as we see by experience and neuer thriue after their diuision Others like the ambidexter Å¿ Iud. 2â— Gibeonites play on both sides and halt betweene two opinions if the head be for their profit they go after it if the eye they go after it And these neuters or rather vters are like those sea-Calues Crocadiles Otters and sea-Colts in Aristotle and Plinie which are one while in the water another while on the land for greater booty iustly tearmed dubia by Isidore because ye cannot tell where to haue them sometime they are natatilia and swim with the tide other sometimes gressabilia and go backe for aduantage But where is the man of peace who in time of iarre turneth neither to the right hand nor the left but goeth straight forward where is that sonne of peace who can boast with t Cicâ—r ad â—am 11. Epist 21. Hortensius that in these ciuill garboiles nunquam ciuili bello interfuit he neuer sided with either part in ciuill or rather vnciuil dissention Indeed u Aul. Gâ—l lib. 2. cap. 12. Solon made a law in Athens that whosoeuer sided not with the one part in faction should forfeit all his goods and be banished his countrie Which howsoeuer Gellius apologizing Solon interpreteth as fit to compose sedition sith wise men ioyning with the one faction may rule and moderate their one side and so bring them to seeke agreement and peace with the other
of diuision God defend that Bethmarraboth the house of bitternesse wiped out should become Behoram the house of anger and wrath God defend that Hierusalem the vision of peace which in Dauids gouernment was like a citie at vnitie in it selfe Psal 122. should in Lysias the chiefe captaines time be like Ierusalem all on an vprore Act. 21. God forbid that the head should reioyce to see the members bite and deuoure one another or nourish drones in the hiue which work not at al but are busie-bodies For howsoeuer skilful Bee-keepers and cunning hiue-heards iudge that swarme to be best fruitfull in making honie apud quod strepitus susurrus frequens tumultusque plurimum est which buzzeth most and makes the greatest stirre and tumult as l Loco citaâ— Aristotle noteth yet that regent cui Deus ciuilis examinis curam imposuit who hath gouernment of the ciuill hiue saith m Reip. gâ—rend praecept Plutarch must iudge them to make then most honie when they are most peaceable and quiet and thinke that when they are busie-bodies they worke not at all For where strife and enuying is there are all manner of euill workes Iam. 3. 16. Let me end this point with the n Rom. 16. 17. Apostles exhortation Now I beseech you brethren marke them diligently which cause diuision and offences contrarie to the doctrine which ye haue receiued and auoid them for they that are such serue not the Lord Iesus but their owne bellies and with faire speech and flattering deceiue the hearts of the simple o Phil. 2. 1. 2 3. 4. And if there be any consolation in Christ if any comfort of loue if any fellowship of the spirit if any bowels of compassion and mercie fulfill my ioy my ioy yea your heauenly Fathers ioy the Church your mothers ioy on earth mens ioy the Angels ioy and the diuels griefe and sorrow that ye be like minded hauing the same loue being of one accord and of one iudgement that nothing be done through contention or vainglorie but that in meeknesse of mind euery man esteeme other better then himselfe Looke not euery man on his owne things but euery man also on the things of other and the God that maketh p Psal 68. men to be of one mind in an house giue you that ye be like minded q 2. Cor. 13. 11 Be of one mind liue in peace ciuilly with your brethren and the God of peace and loue shall be with you But be it that naturall brethren of one Adam and Eue breake 3 To thy spirituall brother the linkes of consanguinitie and ciuill brethren of one head and common weale dissolue the bands of brotherhood in ciuill societie yet seeing saith r Lib. de discip Christ cap. 1. Austine as Christians we haue all one father which is God one mother the Church whereby we are brethren in the spirit let vs keepe the vnitie of the spirit in the bond of peace For seeing almightie God our Å¿ Mat. 23. 9. heauenly father hath t 1. Pet. 1. 2 3. begot vs by the immortall seed of his word in the u Esa 46. 3. wombe of his x Cant. 4. 9. 10. Hos 2 19 spouse the Church which is the y Gal. 4. 26. Esa 54. 1. 13. mother of vs all all ye Christians are brethren saith Christ our elder z Rom. 8. 29. brother Mat. 23. 8. Which spirituall fraternitie so the a 1. Pet. â— 9. Apostle cals it as it is more holy then carnall brotherhood for sanctior est copula cordium quà m corporum saith b Tom. 1. lib. de mod beâ— viâ— ser 5. de châ—râ—â— Bernard so should it be nearer linked in loue seeing coniunctiores sunt qui animis quà m qui corporibus coniunguntur nearer are they of kinne which are allyed in the spirit then they who are but of linage in the flesh as c Lib. 6 diuin instit cap. 10. Lactantius obserueth Whereupon as for that the son of the Virgine Mary counted his mother more blessed for carying him in her heart by grace then in her wombe by nature Luk. 11. 28. so for this our elder brother Christ preferred his spiritual brethren to his mother and brethren in the flesh Mat. 12. 49. Which mysticall bodie of the Church sith Christ hath knit together by ioynts and bands proceeding from him Col. 2. 19. as the head doth our naturall bodie by arteries and sinewes deriued froÌ„ it therfore sheweth the Apostle to vs seuen of these bands and nerues of loue Ephes 4. 4. First we are one bodie whose members must needs be knit together secondly we haue all one spirit whereby we are vnited together thirdly one hope of our vocation for which as hopefull coheires we should reioyce together fourthly one Lord whom as fellow-seruants peaceably we serue together fiftly one faith which we maintaine together sixtly one baptisme in which we promised against his foes to fight together and seuenthly one God and Father of all who will haue his children to be and reioyceth to see them in vnitie together Which bonds of peace common to vs all shold linke vs in loue as those primitiue Christians were one heart and one soule when they had all things common Act. 2. 4. For seeing amitie and loue springeth from likenesse and equalitie as d Lib. 8. Ethic. cap. 8. Aristotle e Lib de amicit Tully and f Lib. de multit amicorum Plutarch teach this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this though earthly onenesse and identitie wrought euen with heathen men so much that old Hegio in the g Terent. Adel. act 3. sâ—en 5. Comedie from this could resolue neuer to breake friendship Cognatus mihi erat vnâ à pueris paruoli Sumus educati vnâ semper militiae domi Fuimus paupertatem vnâ pertulimus grauem Animam relinquam potiùs quà m deseram We were borne together we were brought vp together at home and abroad we alwaies were together we suffered want both together nothing but death shall diuorce vs. h Val. Max. li. 1. cap. de â—iraâ— Philostratus and Hippoclides because they were borne in one day had one schoolemaister and lesson of Philosophie and one decrepit age they had one mind and one affection and one purse their loue continued to the last houre of their death and dyed both together What knit Tully and Scipio so together that they were of one heart and one soule in two bodies but this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and likenesse as himselfe i Lib. de amicit confesseth whereby they both liued in one house fed at one table learned one knowledge fought in one warre trauelled in one peregrination and conuersed in one rustication and countrie life Such vnitie of minds this onenesse of manners bred in these men that he professeth himselfe he neuer offended him in any thing to his knowledge and confesseth of his friend that he neuer heard any thing from his