it is subiect to the law of God Prou. 16. 32. Stronger is he that is slow to anger then a mightie man and he that ruleth his owne mind then he that winneth a strong citie For whereas the spurre of anger makes our feete which should be slow to wrath swift to shed blood and like that messenger of Satan is a pricke in our flesh to buffet vs with its wicked fist and others with the fist of wickednesse we had need thrise with Saint Paul to beseek the Lord it might depart from vs. Wherein yet it is no lesse dolefull then dayly to behold how with toiles and trifles as z Lib. 2. de Ira. ca. 25. Seneca noteth our bile is moued to anger and our choler inflamed with heate and desire of reuenge As our seruant is not quick inough or our potion and drinke made too hote or the bed is ruffled and out of order or the table is negligently spred and serued yea the coughing of one or sneezing of another or the ouerturning of a cup or our seruants letting fall of a key driueth some into rage and furie Yea as the a Bull is angrie at a red colour the Aspe at a shadow the Beare and Lion prouoked with a tablecloth so often testie and writhen natures are with the very colour of iniurie and shadow of wrong incensed so farre that eftsoones iniurias vocent modica beneficia Small gifts and little good turnes they couâ—t iniuries Nay sometime as b 〈◊〉 cap. â— he noteth are we angrie that we are not angrie and prouoked to auenge without cause of reuenge like litle children who if they fall will haue the ground beaten and oft know not at whom to be angry but only they are angrie without cause and without iniurie yet not without some shew of wrong and desire of punishment and therefore are often deluded imitatione plagarum simulatis deprecantium lachrymis with semblance and counterfeit strokes and with fained tears of those that aske them forgiuenesse Et falsa vltione falsus dolor tollitur and their false griefe is satisfied with fained reuenge Some againe go by the eares for a woman and idem velle saith c Lâ—b â— cap â—â— Seneca their vnitie of affection which should be the knot of loue and bond of peace Phil. 2. 2. becometh the cause of their hatred and stirrer of contention Iter angustum ripas transeuntium excitat Others on horsebacke striue for the way and these are out of the way I mean Christs which is the kings high way of humilitie and may learne it of Saint Paul Ro. 12. To giue place and way to wrath and be not high minded but make themselues equall to them of the lower sort For because an high mind goeth before the fall Prou. 16. 18. therefore Saul being mounted on his steed was throwne down to the ground Act. 9. and being thus humbled from his horse was exalted on high and that humilitie was the stirrupe whereby he got vp into the seate of heauenly honour I wish these obuious quarrellers and goates which in their high mind arrogate the right hand when their place is the left would learne of those two goates in d Lib. 〈◊〉 cap. 50. Plinie which as Mutianus from his eye there reports meeting on a streight and narrow bridge that the one could not passe by the other nor turne aside to returne backe againe non vim sed viam sibi fecerunt neither made his way by ouerturning the other but the one lay downe that the other might go ouer him as it fared with those wayfaring pilgrimes Thou hast brought vs into so strait a place that men ride ouer our heads Psal 66. Some againe on foote in their pride contend for the wall these are as wise as a wall and their too much turning to the right hand before men will make them be set on the left by God himselfe These might learne of Abraham to yeeld their owne right to their inferiours for peace Let there be I pray thee no strife betweene thee and me neither betweene thy men and mine for we are brethren Is not the whole land is not the whole streete before thee depart I pray thee in quiet from me If thou wilt take the left hand then I will go to the right or if thou wilt needes go to the right hand then I will take the left For in thus giuing and not receiuing honor we are commaunded to go one before another Rom. 12. 10. We must not then like Ionah be angrie for a shadow and for these toyles and trifles be moued to vengeance but stay the first motions of wrath one and not the least whereof is opinio iniuriae opinion of wrong and conceit of offered iniurie saith e Lib. 2 de ira cap. 22. Seneca in these triuiall occurrences It was that Philosophers position to Serenus which he made the title of his booke That iniurie cannot befall a wise man and thereof f Cap. 3. giueth his reason because that is inuulnerable not that is smitten with a blow but which feeleth no hurt nor harme by the stroke as he in the paraemiast spake of a worse blow They haue strucken me but I was not hurt they haue beaten me but I felt it not Prou. 23. And yet is it a world to see how men in an house like those g Gen. 25. brethren in the wombe of Rebecca striue and struggle for preheminence whether should come out first and to receiue this honour of precedencie go one before another starting before others after a shadow which flies vs the faster we follow it and is caught indeed and catched by humilitie and falling downe vpon it Mat. 23. 12. It is a wonder to see how our right-hand walkers and cutting swaggerers stand on a wall vnto bloud and oft for the right hand therof make it a partition wall of strife betweene them and their brethren and so reare vp a partition wall of their sinnes to separate betweene them and their God Esa 59. 2. Like those two cockes in h Lib. 2. var. hist cap. 28. Aelian whose eager but causlesse fight when Themistocles beheld he cryed thus out in admiration These fight neither for their countrie nor for their houshold gods nor for their ancestors renowne nor for their libertie nor for their children nor yet for their owne true glorie but onely â—e alter ab altero superetur aut alter alteri cedat lest either should yeeld to the other and seeme to be ouercome And indeed as the maister of the pit oft sets two cockes together to fight vnto the death of them both and then after mutuall conquest suppeth perchance with the fighters bodies Euen so saith i Pastoral part 3. 〈◊〉 10. Gregorie the maister of these two hot-spurres like a craftie aduersarie of both their souls setteth them by the eares for toyes that after mutuall conflict he may conquer them both and so suppe with their soules at
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
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
the naturall bodie from the graue so may I of the politicke from the dust Euery man in his owne order 1. Cor. 15. 23. that as in the Church and bodie mysticall there is one glory of the Sun another glory of the Moone an other glory of the stars so in euery corporatioÌ„ which is a goldeÌ„ image of that celestiall monarchie the feete of clay be not swift to shed blood because they are not the legs of iron nor they refuse to support through loue because they are not the thighes of brasse nor those strong men bow themselues because they are not the armes of siluer nor they smite with the fist of wickednes because they are not the head of gold in gouernement or the eare of iustice in magistracie or the eye of wisedome in counsel seeing that bodie cannot stand whose fâ—ete will be as high as the eye and men as low in gifts and gouernement as Zachaeus in stature will climbe vp into the wild fig-tree of their owne conceit to ouertop him aboue them in place as Saul was in height colloque tenus supereminet omnes and is higher then they by the head Wherefore seeing the Å¿ Iudge 9 15. Bramble by affecting superioritie ouer the Cedars of Lebanon setteth on fire the trees of the forrest which like that wood in the t Thuâ—ydid lib. 2 bell Pelop. Poet being shaken by the wind Sponte edidit ignem qui ipsam consumpsit of it selfe gaue fire which consumed it all let no tree whether it be the Oliue for her fatnesse or the Fig-tree for her sweetnesse or the Vine for her cheerfulnesse or the Bramble because of her lownesse aduance themselues aboue their height but euery member though a foote of the bodie abide in the same vocation wherein he was placed till the heauenly promoter exalt him on high as said the feast-maker to the lowest guest Friend sit vp higher or as the Angell to our Sauiour Be there til I bring thee word Mat. 2. 13. And as the foote kicketh not the hand nor the eare enuie the 2. Superiourâ— must nor contemne their inferiors eye so neither looketh the eye disdainfully at the hand nor saith the head contemptuously to the feete I haue no need of you 1. Cor. 12. 21. Which brotherly regard as the higher haue it to the members below so should it lesson them who like low Zachaeus are got vp to the top of the tree that they boast not them selues against the branches as said our Sauior See that ye despise not these little ones Mat. 18. 12. When Alexander the Macedonian had once got the surname of Great it is v Alex. ab Alex lib. 2 cap. 19. storied that through pride of that title contemning his old friends he would neuer after write in his letters commendations to any but Phocion and Antipater And we haue such an Alexander who as he hath the name of a man without speech so also his proud nature that when he is become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a certaine great one like x Acts 8 Simon the witch and sorcerer of Samaria he despiseth all below him and saith scornefully to the feete I haue no need of you For as he noted it in some of base birth Asperius nihilest humili cum surgit in altum set a beggar on horsebacke and commonly he begins to gallop so when these are exalted into the y 1. Sam. 2. 8. seate of glorie as Anna cals it they ride ouer our heads When they are exalted the children of men are put to rebuke Psal 12. 8. When thou wast litle in thine owne sight wast thou not made the head of the Tribes z disswasion of contemning inferiors saith Samuel to king Saul for who separateth thee or what hast thou that thou hast not receiued If thou hast receiued it why doest thou boast as though thou hadst not receiued it saith Saint Paul 1. Cor. 4. 7. The greater thou art the more humble shouldst thou be in all things towards others Eccles 3. 19. Wherefore if thy promotion come neither from the East nor from the West nor yet from the South but from some other part yet seeing God setteth vp one and pulleth downe another boast not thy selfe against others be not high minded but feare and a Luke 22. 16. let the greatest among you be as the least and the chiefest as he that serueth For seeing b â— Corin. 12. 22 infirmissima corporis these most feeble and meanest 2. disswasion members are as necessary for the preseruation of more glorious parts as Goates haire and Rams skins were needfull for couering the fine linnen silke purple skarlet and gold of the tabernacle Exod. 26. surely the poore man which deliuered the besieged citie by his wisedome when the mightie were not so wise should haue bene remembred what he did Eccles 9. 15. For as God sheweth his wisedome in that not many wise men not many mightie not many noble are called 1. Cor. 1. so as a Lord declareth he more his might when by the mouth of these babes and sucklings he perfiteth his praise when in these hands of d 2. Corin. 12. 9. weaknesse he declareth his power and with the e Exod. â— basest things as frogs lice and flies he ennobleth his great name Wherefore seeing he that made the f Numb 22. 23. 3â— 33. Asse see more then Balaam the Seer and g 2. Pet. 2. 16. forbid the foolishnesse of a Prophet hath h 1. Cor. 1. 27. chosen the foolish things of the world to confound the wise he that with Dauids i 1. Sa. 17. 39. 40. sling rather then Sauls sword would conquer Goliah hath chosen the weake things of the world to confound the mightie he that with Frogs Grashoppers Lice rather then with Beares beasts and Lions would fight against Pharao hath chosen vile things of the world to confound the noble seeing he I say who with k Ios 6 20. Rammes hornes ouerthrew the walles of Iericho hath chosen things despised and things which are not to bring to nought things that are see that ye despise not one of these little 3. Dissâ—â—asion ones which are so mightie through God and so much regarded of the Lord of hoastes That as vpon those members of the bodie which we thinke most vnhonest we put more comelinesse on so he hath giuen more honour to that part which lacked 1. Cor. 12. 24. It was he that went after that lost sheepe till he found it when he left 99. in the wildernesse behind him Luke 15. 4. He welcomed the prodigall sonne with better cheare at his returne then euer he did his eldest which went not away verse 29. He gaue him as much that laboured but an houre as them that bore the burden and heate of the day Math. 20. I will giue to this last and least as much as to thee He rewarded him that gained but two talents with his maisters
euery side and are trauelling homeward to our heauenly Father in the promised land let vs like fellow-citizens of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and countrimen of one kingdome sticke fast together in a straunge land Our Ioseph hath charged vs his brethren b Gen. â—5 24. fall not out by the way fall not out in thought word or deed by the way about your victuals and prouision about your sackes and your money about your Ins and your lodgings about baiting in this earthly pilgrimage And if ye chaunce here to fall out agree with your aduersarie quickly while ye are in the way Mat. 5. 25. for seeing by many tribulations we must enter into this kingdome and hope of our calling as the children of Israell went thorough fire and water into a wealthie place let common daunger of this red sea vnite our hearts for a common hope of the hauen that like fellow-swimmers we support one another through loue and hold them vp that they sinke not We c â—lin lib. 8. nat hist cap. 32. reade of the Harts that when they passe the sea to an Island for pasture the strongest swimme foremost to beare vp on their hanches the heads of the weaker and when they are wearie the hindmost sustaine them Which louing nature of the Harts perchance Salomon meant saith d Lib 83. quâ—st 71. Ser. 21. dâ— ver Apost Austine Prou. 5. 19. where he calleth the Hind amicissimam most friendly or as the Hebrew ceruam amicitiae the Hind or Hart of amitie Such Harts saith that e In Psal 129. locâ— câ—t Father often applying this storie should Christians be one to another that while they passe these waters of affliction to their fortunate Iland and Capê bonê Speranzê their Cape of good hope They which are strong ought to beare the infirmities of the weake and not to please themselues alone Rom. 15. 1. They must beare one anothers burden of miserie and so fulfill the law Gal. 6. 2. though euery one must beare his owne burthen of transgression Versâ— And then indeed as the Harts by mutuall supportance in common daunger safely attaine the hauen and make not shipwrack in the sea Quia quasi nauis est illis charitas because charitie as he speaketh is their ship their hope their dread-nought which conuoyeth them ouer So we communicating our helpe in communitie of perill shall in this shippe of charitie which supporteth all arriue safe at heauen the hauen of this hope For as the Church of God is semblable to f Act. 27. Paules shippe wherein we must saile to these Faire hauens so must there be in this sea-fare which g Lib. â— Ethic. cap. 12. Aristotle requireth in euery shippe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the amitie of fellow-sailers which common daunger hanging ouer them as it did in Ionahs fellowes Christs disciples and Paules mariners should effect And as their shippe continued they friendly in it would saue them all but the boat were it kept in to it would loose all Act. 27. 31. euen so while we continue with one accord in the temple the Church of God tyed to the anker of this Hope will saue vs all and like the arke land vs on the mount of Armenia but if any forsaking the ship and the fellowship we haue among our selues as the manner of some is shall flie into the cocke-boate of his priuate humor and spirit of singularitie it endaungereth him to make shippewracke of faith and a good conscience Wherefore as wisely did they in their course who cut off the boate and let it fall away lest the mariners leauing the shippe should cause a wracke of the rest so was it their wisedome of the spirit who haue cut off the spirit of singularitie least many flying from the Church should make shipwracke of faith and a good conscience Wherefore seeing the tenure of this Hope and inheritance we hold in capite in our head Christ Iesus surely as at his farewel he left vs here in peace Peace I leaue with you Iohn 14. so vnlesse at his returne he find vs in peace this Hope his peace he will not giue vnto vs. Peace I leaue with you and if you keepe it till I come my peace I giue vnto you Nec dum capaces estis saith h Ser. 4. in vâ—gâ—â— nat Dom. Bernard in his person interim relinquo vobis viam pacis tunc dabo patriaÌ„ pacis Ye are not yet capable of the end of this hope in the meane time I leaue you the way of peace and after your iourney wil giue you this Hope the country of peace In the way to this hopefull inheritance in the world ye shal haue affliction but theÌ„ in me ye shal haue peace Reioyce in the Lord saith i Ibid. Bernard that here ye receiue the gifts of his left hand but now I say againe reioyce yea alway reioyce in the Lord that then ye shall haue this hope and rewards of his right hand for in his left hand is but riches honor and peace externall but in his right hand is eternal peace and length of dayes Prou. 3. 16. These be the two armes of the bridegroome saith k Ser. 4. de â—â—â—â—uent Dom. he wherin his hopeful spouse resting said of her husband His left hand is vnder my head and his right hand doth embrace me Can. 2. 6. His left hand of peace externall was vnder her head before his right hand of this Hope and eternall peace did embrace her Laeua quidem leuat dextra suscipit saith Bernard laeua medetur iustificat dextra amplectitur beatificat in laeua eius merita in dextra verò praemia continentur in dextra deliciae in laeua sunt medicinae This is the reward of the right hand which he bestoweth on them that kisse his left hand of peace this is the hopefull inheritance and substance which that father in the Gospell will deuide to his sonnes that are not at diuision This is the countrey of good hope which the Prince of peace in heauen wil giue to his spouse of peace in earth In this mariage dinner indeed on earth which is but a feast of desponsation here oft wants wine of comfort peace and here is great store euen sixe water pots of affliction but in that mariage supper of the Lamb which is the feast of copulation when he shal take her to himself the Bridegroome will turne that water into wine Iohn 16 Ye now sorrow saith he but your sorrow shall be turned into ioy O that the consideration of this country of peace wold draw and drag vs along the way of peace O that we would reioyce againe and againe I say reioyce on earth in this hope of reioycing in the Lord alwayes in heauen When he shall fill vs all with loue of â—ll without iealousie of any peace without distention and ioy without enuie and emulation Where he shall fill animam rationalem sapientia
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
art thou come Yes blessed Sauiour it is Iudas thy burser who was a theefe and caried the bagge betrayest thou who before confessed yes he betrayeth who before professed for though in words he confessed thee by workes he denyed thee Thou whom I chose out for one of my twelue Apostles thou for whom alone I carued at my last Supper and I gaue thee a soppe dipped in kindnesse betrayest thou the son of man a seruant thy Lord a disciple thy maister the sonne of man without sinne and sellest him for thirty pence who is the price of the world and the ransome of mankind and that with a kisse with a f Ambros lâ—â— 10. in Luc. 22. pledge of affection doest thou giue a wound with a kisse of loue dost thou execute hatred and with a signe of peace doest thou inflict death Thus the Wolfe deuoured the Lambe of God vnder sheepes clothing thus Christs burser that caried the bagge was a theefe to his maister and in punishment of his trecherie like a theefe in the Castle yard he walkes vp and downe the Scripture with this bolt at his heeles Iudas Iscariot one of the twelue which also betrayed him the gingling of which bolt at his heeles tels all that heare it he is in that infernall g 1. Pet. 3 19. prison h Iud. 6. kept vp in chaines of darknesse because when he brought hony in his mouth he brought a sting in his taile and with his precious balmes brake our head Atque vtinam solus Iudas tam horribiliter peccasset and would God onely Iudas saith a i Brent Homâ—i â—â— pass Christi Writer had so perfidiously betrayed but now alas with k Io. Ferâ—â— part 2. pas Dom. another we may stand in a gaze or rather in a maze admire Bone Deus quà m plenus nunc est mundus huiusmodi proditorum Good God how full now is the world of such Iudasses and betrayers nemo aâ— his securus none can escape them Helpe Lord for there is not one godly man left for the faithfull are minished from among the children of men they speake deceitfully euery one to his neighbour they do but flatter with their lips and dissemble with their double heart Psalme 12. 1. The faithfull man is perished out of the earth there is none true hearted among men They all lie in waite for blood Euery man hunteth his brother with a net the best of them is as a brier and the most righteous of them is sharper then a thorne hedge Trust ye not in a friend neither put ye confidence in a counseller Keepe the doore of thy mouth from her that lieth in thy bosome for the sonne reuileth the father the daughter riseth against the mother the daughter in law against her mother in law and a mans enemies are they of his owne house Mich. 7. 2. Which caution that better he may imprint l Comment in 7. cap Mich. Ierom exemplifieth it with several instances of vnkindnesse Trust not a friend saith he for false m 2. Sam 15. Achitophel deceiued Dauid and n Math. 26. Iudas the true Achitophel his master Iesus Put no confidence in a counseller as did the o Iudg. 9. Shâ—chemites in Abimelech whom when they had aduanced he oppressed them Keepe thy tongue from her that lieth in thy bosome for p Iudg. 16. Dalilah betrayed Sampson when he dallied her in his lap For the son reuileth the father as q 2. Sam. 16. Absalom did Dauid The daughter riseth against her mother a testimonie wherof though in Scripture thou canst not find saith he yet are there so many examples thereof in dayly experience that rather we should weepe there are so many then search them out The daughter in law against her mother in law as r Gen. 26. 35. Esawes wife against Rebecca And a mans enemies are they of his owne house here I seeke not examples for they are moe saith Ierome then can be numbred Abel is persecuted of none but Cain Isaac of Ismael Iaakob of Esau Moses of his brethren Dauid of Saul Elias of Iezabel and Christ of his owne who shold haue bin the maÌ„ of his peace Which enmity as it was first laid and begun in the Å¿ Gen 3. Serpents seed and the seed of the womaÌ„ so euer since out of the Churches bowels like the wombe of t Gen 25. Rebecca hath two manner of people like her twins bene deuided out of her bowels which being as contrary as the flesh to v Gal â— the spirit each to other like Iaakob and Esau struggle in the wombe and being come to strength x Gal 4 like the sons of the bond-woman and free persecute one the other And as he that was borne after the flesh persecuted him that was borne after the spirit euen so it is now Thus a brother is most deceiued by his brother whom he trusted thus he is y Marke 6 4. despised of his owne and not without honour in another countrey z Gen. 37. Ioseph is afflicted in his fathers house among his brethren and sold into Egypt and king a Genâ—â— 41. Pharao exalts him b Exod. 2. Moses is cast out by his parents into the riuer but though his father and mother forsooke him yet the Lord taketh him vp by the hand of Pharaoes daughter who nourished him for her owne sonne Ieremie is cast into the dungeon by c Ieremy â—8 â— Zedechias counsellers and by d vers 9 2â— 12 13. Ebedmelâ—ch an Egyptian is deliuered out of prison And as it was then euen so is now when we are fallen into the worst times into the last part of Nebuchadnezzars image whose feet were of iron and clay into the last age wherof e Ouid li. â— Metam â—â—b 4. he speaketh De duro est vltima ferro which is of hard iron and in it men of stonie hearts that the nearer they are in affinitie the nearer they are in trechery as the heathen there experimently complaineth of this age Non hospes ab hospite tutus Nec socer à genero fratrum quoque gratia rara est Imminet exitio vir coniugis illa mariti Lurida terribiles miscent Aconita nouâ—rcae Filius ante diem patrios inquirit in annos From henceforth saith our Sauiour there shall be fiue in one â— Luke 12. 5â— house deuided three against two and two against three the father shall be deuided against the sonne and the sonne against the father the mother against the daughter and the daughter against the mother the mother in law against her daughter in law and the daughter in law against her mother in law Thus the man of our peace whom we trust often layeth great waite for vs thus counterfeits vnder the colour of gold and false brethren vnder the vizard of friendship eftsoone betray vs. It was a common tricke in his dayes who beholding it complained Tuta
incipit esse in fronte quod latchat sub veste And surely sith Papists receiue Antichrists marke in their foreheads Apâ—c 13. 16. why should not Protestants contrariwise receiue Christs mark and signe in their foreheads Those that were saued in the cities destructioÌ„ Ezek. 9. were signed in their foreheads with T. which last letter of the Hebrue alphabet to this day vsed by the Samaritans hath the forme figure of Christs crosse which we make in our forheads as Ierome auoucheth the elect also who are saued from the power of hel Apoc. 7. are and must be sealed in their foreheads as the Angell auerreth I speake not now of the Popish abuse but of the right vse of it in baptisme I know some ancient did attribute too much therunto while h Laâ—tan lib. 4. cap 26. some thought it droue away diuels i Ruff. lib. 10. c. 8. others that it raised the dead k Epion haeres 30. Niceph. lib. 10. cap. 3. some others that it expelled diabolical incantations that it l Niceph. lib 8. cap. 3. Euseb lib. 1 de vita Consta Niceph lib. 7. cap 37. gaue and caused great victories that it m Niceph. lib. eadem cap 32. August lib. 22. de ciuitat Dei cap 8. helped and healed diuers diseases that it n Procrâ—p apud Eâ—agrium lib. 4. cap 26. 27. quenched fires that it o Jerom. in vita Hi. ar appeased the raging of the sea that it p Sophron. in prat spirit expelled poison out of the cup and that it q Prudent Cath. hym 6. Cyril lib. 8. in Joan. cap. 17. expels all faults And the Papists who beleeue vse it to this end superstitiously abuse it But this is no reason ProtestaÌ„ts may not lawfully vse it because Papists â—nlawfully abuse it This is to giue aduantage to the aduersary who r Annot. in Tertustian calleth Caluinists Claudius TaurineÌ„sis his sectaries for this may be likened to * Abeant in malain rem Caluinistâ—e ait annot in Tertull. Abeant Iudai qui citra coninmelid ferre nequeunt transuersa in medium crucis festucas velligna quibus si proponeres ad solunt siue pe lem crucifixt mille aureos quos dâ—res ausereÌ„â—i mallet eorum qui 〈…〉 â—â—tam pauperimus tanta carere pecunia quam hoc paâ—io se ad maginem crucifixi inclinare ait Deâ— arben lib. de mâ—rib Iud. cap. 3 30. Iews who caÌ„not abide to see two peeces of wood laid crosse one ouer the other for whoÌ„ if any should lay downe a thousand crownes at the feete of the crucifixe promising to giue it them for stouping and bending to take it vp each of them though most poore and needy wold rather want so great a masse of mony then thus bend incline themselues toward the crucifixe Let me rather exhort al men or wisedome to preferre the Churches peace before their priuate credite And though some think it conscience to make a scisme in the Church and seuer themselues like those fiue Presbyters wherof Cyprian so complained yet as he addeth to some other Sed nemo vos filios ecclesiae de ecclesia tollat PereaÌ„t siâ—t soli qui perire voluerunt Extra ecclesiam soli remancant qui de ecclesia recâ—ssâ—ruÌ„t Soli cum Episcopis non sint qui contra Episcopos rebell 〈…〉 Conuirationis suae poenas soli subeant qui per Dei iudicia sentitiaÌ„ ceniurationis malignitatis suae subire meruerunt si quis autemâ— Felicissimi satellitum eius partes concesserit se haereticâ— factioni coniunxerit sciat se postea ecclesiam redire cum Episcopis plebe Christ communicare non posse saith Cyprian For alas whence are these wars and contentions among you are they not hence saith c S. Iames euen of your lusts that fight in your members Ye lust and haue not ye enuy and haue indignatioÌ„ because ye cannot obtain ye fight and warre because ye get nothing They would and will not they dissemble ambition vnder the cloake of dislike because the master of the feast bids them not Friend sit vp higher as of some here in his daies speaketh Ioannes d Lib. â— de mâ—gis curial c. 18 vâ—d Sarisburiensis And we haue many a Iohn who if he could be Sarisburienâ—ss wold preach the faith which before he destroied and retract like Paul When I was a little one I spake like a child I vnderstood as a child I thought as a child but when I became a man I put away childish things 1. Cor. 13. 11. And as these mutine in the campe against the discipline of our warfare so other gregarij milites in doctrine sheath their pens like swords in the captaines of our boast For as e Plut. de garraâ— Antipater the Stoick when he neither could nor would dispute with Carneades that wise and learned Philosopher who oppugned the Stoickes wrote yet bitter bookes against him whence he was well called Calamoboas as pen-pratler so haue we some Stoical Antipaters sonnes fighting against the fathers of our Church whom selfe-loue as the f Torent Eunuc Act. 3. Scen 1. Parisite counselled Thraso to crosse Thais in euery word hath made contradict their fathers in euery point of least moment And though they cannot preach against them by mouth because the strings of their tongues are tyed vp yet dicere quae nequeunt scribere iussit amor seeming loue to the truth makes them loue what they cannot vtter and may be tearmed calamoboontes pen-preachers I wish these who haue the voice of Iaakob but indeed the hands of Esau that as their tongue iustly cleaues to the roofe of their mouth so they could not haue pen and paper to fight against their fathers but their right hand also might forget her cunning For certainely as they of Athens said truly of their diuisions Auximus Philippum nostris dissentionibus so haue we strengthened the Pope and Philips faction by these our dissentions and many as said our wise Salomon and liuing Librarie are drawne to be Papists by such factious behauiour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good Lord it brings great sorrow to all Greekes said g Homer lib. 1. Iliad Nestor of the strife betwixt Agamemnon and Achilles it causeth much griefe to Gods Church when sonnes fight against their fathers greene heads against gray haires and men of yesterday crosse antiquitie when veritie doth concurre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truly king Pryame and his sonnes the prince of darknesse and his children will laugh at it and other Troians our Romish enemies that trouble vs will reioyce at it Contention I graunt may oft fall among Christs Saints and fellow-souldiers of one faith as betweene Paul and Barnabas Act. 15. betwixt Paul and Peter Gal. 2. Cyprian and Cornelius Origen and African Chrysostome and Theophilus of Alexandria Epiphanius and Iohn of Ierusalem Ruffinus and Ierome Ierome and Austine Austine and
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
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