also Heresies Thirdly their seat and nest where they are hatched and reside In the midst of the church There must be also heresies amongst you Must implyeth a necessity Necessity hath no law no law Rom. 4.15 1. Iohn 3.4 no transgression sayth the Apostle no transgression no sinne By this reckoning then it will come to this that heresies are no faults as proceeding rather from Gods appoyntment then mans perversity Chrysostom Theodoret. Oe cumenius The Greeke Fathers answere that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oportet which wee render Must imports not any determination of God what shall be Gemina necessitas 1. judicij Dei seu disponentis 2. ex qualitate seu dispositione eorum qui in illa Ecclesia conveniebant Musculus in locum but a foretelling what would bee that notes the event not the efficient cause This necessity therefore sayth Salmeron the Iesuite is not to be taken simply but vpon supposall of mans perversnesse and Gods permission Hee might haue added the Divels setting on mens negligence and infirmityes and naturall propensity to novelty Which causes alwayes remaining the effects must needs follow except God of his infinite grace and power please to stop them which oftentimes he doth when and where and in what measure he holds it fit Not alwayes nor absolutely because his wisdome hereby takes the hynt to turne all to the best for his Church and Children So that Heresies which in regard of men are frailtyes and faults in respect of God are a tryall or punishment shall there be evill in the city Amos. 3.6 and the Lord hath not done it sayth the Prophet Our Saviour turnes this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oportet Math. 18.7 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 necesse est Necessary it is that offences come but woe vnto the man by whom the offence commeth Doth it come of necessity and yet bring a woe with it Our Saviour sayth it and we must beleiue it And all this will stand well together For as this is to bee taken for an infallible ground that all things come to passe by God certaine eternall appoyntment otherwise his infinite wisdome providence power and prescience might be prophanely cald in question So this is ever to bee conceiued withall that all things come not to passe as proper effects of his appoyntment but some as necessary consequences The consideration of which difference well vnderstood would satisfy divers scruples and make that evident which many hold most perplexed For that is not alwayes the cause sayth Cicero that goes before but that which goes before effectually Would any man say that the absence of the Sunne is the cause of darknesse as its presence is the cause of light Darknesse is but the consequence of his absence light the effect of his presence In like manner all good is the effect of Gods appoyntment all ill a consequent So heresies here then are not by any act of God but by his sufferance they follow They are effected necessarily by their proper causes the Divells malice and mans perversnesse which God hindereth not but ordereth to sort that to good which was meant ill Vid. Aqu. in locum Encheirid For God is so good it is a known saying of S. Augustin that by no meanes hee would permit any evill except he were also so wise and powerfull that out of that very evill he could picke good 7. It but agravates therefore our faults to cast them vpon God and to excuse our selues by necessity when we doe that which is wicked Wicked man vnderstand this that Gods revealed will in his word is the rule of thy actions and not his secret decrees which thou knowest not before they take effect David was told by Nathan the Prophet 2 Sam. 12.14 that his child borne in adultery should surely dye notwithstanding he fasteth and prayeth and lyes vpon the earth for hee knew these were the revealed meanes for pacifying Gods anger And afterwards instructs his servants that wondred at his carriage in that businesse while the child was yet aliue Vers 22. saith he I fasted and wept for I sayd who can tell whether God will be gratious vnto me that the child may liue but now he is dead it is past remedy Gods will is manifested wherefore should I fast It is one thing Beloued to consider how reverently wee are to thinke and beleiue of Gods infinite attributes and another thing what we are to doe according to his ordinance He by his prerogatiue may doe what he pleaseth but wee by our duty must performe what hee commandeth vs. When S. Peter commanded to follow our Saviour Iohn 21.21 would needs know what should become of Iohn who also followed hee receiued from his Master this checke for his curiosity If I will that he tarry till I come what is that to thee follow that me I would to God sayth a good interpreter this saying were so ingrauen in all mens minds Vtinam haec sententia omnium animis insculpta esset vt vnusquisque disceret in suam vocationem respicere Brentius apud Marlorat Deut. 30.29 Iohn 15.15 that every one would haue an eye to their owne calling and not be impertinently prying into things that belong not to them Secret things belong to the Lord our God it was one of the cheife proviso'es of Moses law but those that are revealed to vs and to our children that wee may doe all the words of thè law The servant knoweth not what his Lord doth It is not for vs to runne on in our wickednesse and to say with that desperate Monke in S. Augustine De hono perseu l. 2. c. 15. whatsoeuer I am now Talis ero qualem me Deus futurum esse praesciuit I shall be hereafter as God foresees I shall be He sayd true sayth that good Father but ended like a dogge in his own vomit For it is the Divells method to set a man on a pinnacle Math. 4. and bid him cast himselfe downe headlong Luke 14.10 but our Saviour directs vs to beginne at the lowest seate that thence we may heare Friend sit vp higher We must ascend then from the survay of our owne fayth and workes to the most comfortable perswasion of Gods immutable decrees and favour towards vs not beginne with predestination and end in desperation For would it not proue a mad kind of Logicke to make an inference vpon premisses which can be no way knowne How can wee coniecture that wee are elected or reiected but by that We belieue and doe If then our hearts be good and hands cleane and our intent sincere then God hath decreed to doe vs good for our encouragement But if otherwise we are not yet altogether past hope seeing it is impossible for vs to know any such perēptory decree which is past against vs but haue the meanes left to better vs the Iudge mercifull examples many of convertants receiued into favour If we can
the way with him Agree as becommeth a man with thine Adversary as it behooueth a Christian Quickly to shewe thy willingnes whilest thou art in the way to expresse thy carefull providence For by Agreeing thou imitatest thy Saviour with thine adversarie thou excellest the Scribes and Pharisees quickly thou out-strippest the sluggard and whilest thou art in the way thou preventest the danger that is to come And therefore giue me leaue once more to inculcate and repeate againe Agree to saue thy selfe with thy Adversary to winne thy brother quickly to redeeme the time and whilest thou art in the way to speed the better at thy journies end 4 Agree The originall hath it in two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which translators contend who should expresse most significantly The vulgar Latine giveth it this sense a Esto consentiens Consent or thinke the same things with thine adversary Erasmus b Habeto beneâ—olenÌ„tiam Beare him good will Castalion c Gompone Compound Vatablus d Fac convenias See thou come to an agreement The Syriaok e Bee desirous of his friendship An old Translation which Saint Augustine seemeth to approue f Esto coÌ„cors accord compound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or make a full atonement which is also liked by Beza and in effect is the same with his g Esto amicus Nec monet taÌ„tum vt animo benè velimus adversario sed vt cum eo transigamus c. bee friends let there be a perfect reconciliation see there be an end of all brabbles betwixt you For wee are not onely advised saith he to wish well to our adversary and there let it rest but to goe to him talke with him conclude with him and as Saint Luke hath it Chapter 12.58 Luk. 12.58 Deliuer our selues from any thing hee hath against vs. All which is included in this one word Agree and yeeldeth this maine doctrine besides many other That it is a necessary duty for every true Christian to seeke reconciliation A necesary dutie I say of every true Christian not onely coldly to admit or to bee content it should be so but also earnestly to seeke faithfully to bring about and joyfully to embrace an absolute hearty and brotherly reconciliation 5 The proofes whereof are so many and pregnant throughout all the Booke of God that whatsoever is there written may serue for a testimonie All the long Art of Divinitie is comprised in this one short word Loue. As the Apostle obserueth Gal. 5.14 Gal. 5.14 Loue the Lord thy God is the first and great commandement and loue thy neighbour is the second likevnto this vpoÌ„ which two hang the whole Law and the Prophets Mat. 22.40 In regard whereof Mat. 22.40 the chiefe subiect of our Saviours prayer Ioh. 17.21 was vnity Ioh. 17.21 his chiefest Legacy peace Ioh. 14.27 Ioh. 14.27 And by this shall all men knowe saith he that you are my Disciples Ioh. 13.35 if you loue one another Ioh. 13.35 For as there is one body one spirit one Lord one faith one baptisme one God and Father of all Ephes 4. ver 4.5.6 who is aboue all and through all and in you all so it behooueth the members of this body the guided by this spirit the servants of this Lord the partakers of this faith and Baptisme the worshippers of this God and children of this Father Ib. vers 2. with all humblenesse of minde meeknesse and long suffering as the Apostle exhorteth to support one another through loue endeuoring to keepe the vnity of the spirit in the band of peace Chap. 25.1 Three things saith the wise son of Syrach reioyce me and by them am I beautified before God and men the vnity of Brethren the loue of Neighbours and a man and his wife that agree together And therefore ever will be remembred that good minde of faithfull Abraham Gen. 13.8 who to cut off all debate betwixt his heardmen and Lots Gen. 13.8 disdained not to goe the elder to the younger the Vncle to the Nephew the worthier to the inferior in this kindest maner Let there be no strife I pray thee betweene thee and me neither betweene mine heardmen and thy heardmen for we are brethren Gen. 45.24 Act. 4.32 The like was Iosephs counsel to his departing brethren Gen. 45.24 Fall not out by the way And the multitude of the first Christians Act. 4.32 are said to be of one heart and one soule in regard of the faithfull agreement which was betweene them Wherevpon the Author of the Sermons ad fratres in Eremo Ser. 2. Qui pacem cordis oris operis non habet Christianus dici non potest c. sticketh not to inferre That he that in heart and word and worke contendeth not for this agreement cannot be called a Christian. He that resteth not on this foundation setteth his life and foot in slippery places sayleth in a tempest walketh in a ruinous cliffe soweth on the sand the new Ierusalem being not a place for quarrellers as S. Basil grauely obserueth but an inheritance and reward for gentle natures 6 A lesson Beloued for these contentious times and dog-daies of ours to remember vs what wee are whom wee serue what is expected of vs and how little we performe The mercilesse debtour in the Gospell should bee a patterne vnto vs all Who for taking his brother by the throat and exacting as it should seeme no more but his owne receaued this doome of his Master O evill servant Mat. 18.32 I forgaue thee all the debt because thou prayedst me shouldst not thou also haue had compassion on thy fellow servant even as I had pitty on thee But wee are so farre either from fearing such Iudgements or imitating this pitty that like Ishmael almost wee are become Wild men Gen. 16.12 his hand against every man and every mans hand against him So farre from seeking this brotherly reconciliation that being sought vnto wee will scarce heare of it But alas selfe wild and inconsiderate men little dost thou marke the steps thou treadest or the downefall of this way wherein thou postest Shall thy God bee called the Author of peace and wilt thou continue a maintainer of dissention shall he receaue thee who rejectest thy Brother or suppose thou wilt agree with him who quarrellest with his and thine owne fellow members No no Beloued hee hath taught vs otherwise Our trespasses are forgiuen vs but with this condition as wee forgiue them that trespasse against vs. Where is thine adversary saith hee whose injuries like the blood of Abel cry vnto mee for vengeance never looke mee in the face except your brother bee with you Gen. 43.3 So true is that which Pellican hath on this place obserued Non experieris Deum tibi propitiuÌ„ nisi proximus sentiet te sibi placatum Thou shalt not finde that God is pleased with thee before thy neighbour perceaue
thou art reconciled vnto him For as the spirit of man it is an old Authors similitude neuer quickneth those members that are cut asunder or broken Serm. 2. ad fratres in Eremo vntill they be ioynted againe and set together so the spirit of God neuer giueth life to vs except wee be bound together in the bond of peace This prepareth vs to prayer which must be without wrath it fitteth vs to heare which must be with all meeknesse it prouideth vs for the Lords Supper 1. Tim. 2.8 Iam. 1.21 who accepteth no ghest without this Wedding garment Though thou speake with the tongues of men Angels Mat. 22.12 1. Cor. 13. hast the gift of prophesie knowest all secrets canst remoue moūtaines giuest thy goods to the poore and thy body to bee burned all this is but sounding brasse and tinkling Cymbals Vaunt of no such offerings at the Lords Altar before thou go and be reconciled to thy brother Go I say not expect when he will come vnto thee nor tarry till thou happen to meet him but seeke him out of purpose enquire for him commune with him And where thy presence cannot thy desire of peace saith Gregory must performe that office Satisfie him in thought Dialog l. 4. whom thy thoughts haue wronged in words make amends for thy injurious speeches as also for thy deeds let thy deeds recompence For why should our stubbornnesse so farre overmaster vs as to make our best services vnacceptable to our King and Master 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O the admirable benignity and vnspeakable goodnesse of God saith that golden-mouthed Father Chrysostome on this place Hee despiseth his owne worship to maintaine thy charity he will not be found of thee till thou hast sought this reconciliation Never pray come not at Sermons worship me not at all saith our Lord God what haue I to doe with your appointed feasts and solemne assemblies my soule hateth the oblations of such as foster or bring with them hatred in their soules Wherefore Beloved brethren let vs study to agree that wee may be beloued and feeke peace here that wee may enioy it in heaven Prou. 30.27 The very grashoppers can goe forth quietly altogether by bands as the wiseman telleth vs and the kingdome of Satan is not devided against it selfe Mat. 12.26 Now if you will farther know the party with whom wee are thus to agree it followeth Thy adversary which is the second circumstance I before proposed and commeth here in order to bee likewise handled 7 Agree with thine Adversary The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the originall is not so largely taken as adversarius in the Latine which may signify any kinde of enemy but rather as wee terme in English in our Law matters the plaintife in regard of the defendant or the defendant in respect of the plaintife to bee an adversary Adversarius litis saith Bellarmine in a passage vpon this place non iniuriae Lib. 1. de purgat c. 7. an Adversary not so much for an injury offered as in a triall to be had and therefore may not so properly bee expounded an enemy as a friend or neighbour of ours with whom wee haue a case in controversy What is answerable to this in the similitude divers are of divers opinions Some would haue this Adversary to bee the Divel Vid. Buccasen Enarrat in 5. Math. Beuxam Harmon Euing Tom. 2. pag. 20.2 Lib. 1. de serm Dom. in mont cap. 22. as Origen Euthymius Theophylact with whom we are to agree as S. Hierome expounds it by renouncing him wholy as our promise was in baptisme and so shaking him off that hereafter before the Iudge of heauen hee may haue no action against vs. But Calvin confutes this mainely following herein Saint Augustine whose argument is from the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be friends or a well willer but betweene the Devill and vs there should be no such commerce or familiarity Others by adversary vnderstand the flesh This also liketh not Saint Augustine neither Saint Hierome who thinke it hard that the spirit should agree with the flesh which ever lusteth and rebelleth against it Saint Ambrose would haue this adversary to bee sinne But what peace or composition should be with that which wee are bound by all meanes to root out and extinguish Others therefore come neerer the truth as Athanasius Augustine Gregory and Beda who would haue this adversary to be either God or his law or our owne consciences And surely the best way it is for vs to curry favour with these whiles opportunity and time is granted vs. Yet I take the exposition of Hilary Anselme and Saint Hierome to bee more naturall for this place who goe no farther then the letter but by Adversary vnderstand Dominū litis quod est commune nomen vtrique parti litiganti as Tremelius notes on the Syriack word any man that hath ought against vs or we against him importing no other thing but that the offender should seeke and the offended embrace any Christianlike agreement without running to extremities Wherevpon I ground this generall doctrine That the going to lawe of Christians where a good end in private may be hoped for or had is contrary to that course of proceeding which our Saviour here prescribes in Iudiciall causes 8 A doctrine depending on the former but yet in such a sort that whereas there I insisted in generall vpon the matter to be fought here I declare in particular the manner how to finde it especially in such cases as breed the greatest jarres Wherein I would not be mistaken as though I went about to taxe such courses or vocations as our Common-wealth alloweth or held all publike trials before a civill Magistrate vnnecessary No my text cleane dasheth such Anabaptisticall conceipts wherein I finde an accuser a Iudge a Sergeant a Prison and all approved My purpose is therefore only to shew what mutuall moderation should be practised of vs all in our private differences and affaires For as not to agree in such dissolueth the bands of charity so in wickednesse to consent with any is felony treason or conspiracy Luk. 23.12 Prov. 1.14 So Herod Pilate were made friends Luke 23.12 but yet continued enemies to our Saviour Cut purses consent Prov. 1.14 but it is to doe a mischiefe and such cordes never hold longer then the strangling of their masters But our causes should be lawfull in which wee should agree and personall which wrong not estates and of that nature which need not so tedious a traversing Of which the Apostle speaketh 1. Cor. 6.7 1. Cor. 6.7 Now therefore there is vtterly a fault among you because you goe to law one with another why rather suffer you not wrong why sustaine you not harme See how earnestly he presseth that which our Saviour before had preached Mat. 5.40 Mat. 5.40 If any man will sue thee at the law and take away thy coate
calling them men and brethren who were assembled there as Iudges to passe Sentence vpon him or for that hee pleaded conscience among those Lawyers and Rabbins who were versed in no such cases and delighted not in any touch that way or for that he appealed to God for the vprightnesse of his carriage whose only begotten sonne they had so lately vsed as a murtherer Carthusian and some others conceite that the high Priest tooke speciall distast at the omitting of their titles of honour wherein they much gloried to be distinguished from the vulgar as our Saviour intimateth Mat. 23.7 Whatsoever the reason might be once this is plaine that in stead of lawfull audience or advised silencing a blow on the mouth was awarded him which vnexpected interrupting by an vnsufferable iniury extorted from him this sharpe reply God shall smite thee thou whited wall Vers 3 for sittest thou to Iudge mee after the law and commandest me to bee smitten contrary to the Law whereat vantage being taken by the pickthanke standers by Vers 4 Revilest thou Gods high Priest at the very mention of God and his high Priest how presently and awfully did he take vp himselfe and that at the intimating of his enemies to giue all due satisfaction I wist not Brethren that he was the high Priest for it is written thou shalt not speake evill of the ruler of thy people 3. The words are the Apostles clearing of himselfe from the imputation of vnreverend carriage or scandalous behaviour of himselfe in publique towards the high Priest his superior Wherein are obvious 1 A faire excuse I wist not Brethren that he was the high Priest 2 A firme instruction For it is written thou shalt not speake evill of the ruler of thy People In the first he labours to wipe off an aspersion that might be prejudiciall to his calling in the second he laies a ground to lesson others better then at that time and in that stirre hee had giuen them example In all the fore mentioned passages I make no doubt B. but your religious and apprehensiue attentions haue taken notice by the way 1. Of the manifold and vnexpected crosses that fall vpon the most circumspect and best of Gods children 2. Of their doue-like innocency guided and guarded as occasion puts them to it with a Serpentine wisdome and discretion 3. Of the bruitish harshnesse of their adversaries 4. Of the comfort of Gods assistance and his provident working in their deliverance 5. How the best are sometimes liable to be plundred through humane infirmity and to overshoot themselues in an opposition before they are aware And lastly what good vse may be made of the crossing of enemies Godly and ingenious men may recollect themselues to bee more cautelous for the future and satisfy for the present and direct others not to take their imperfections but Gods word to be a rule for their actions Of all which remarkable poynts I shall insist only vpon the two latter which fall especially within the verge of my text whereof the first is our Apostles faire excuse I wist not brethren that he was the high Priest 3 There be more differences then words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both among Ancient and Moderne writers concerning our Apostles meaning in this reply to his adversaries Some would passe it for a Iustifying of his roundnesse with the high Priest that had so iniuriously caused him to be smitten and to this purpose A. Lapide Lorin in locum Ad Nepot are cited by some Iesuits those heathen passages of Domitius in S Hierome why should I take thee as a Prince when thou esteemest not me as a Peere And of Crassus in Cicero De Orat. l. 3. I shall never account him for a Consul that vndervalues my Senatorship But such returnes of Inferiors to their betters would quickly make way for an Anarchy and therefore are shamefully by them mentioned to haue the least countenance from any true divinity S. Hierome indeed being but a Priest is somewhat high against the errors of Iohn Ep. 63. Bishop of Hierusalem if saith he he follow the Apostles and be vigilant for the salvation of all without partiality he shall finde that wee as to all holy men so in Christ will of our owne accords submit our selues vnto him Otherwise let him know that we reverence Bishops as Fathers not serue them as Masters Somewhat more to that purpose in the same place hath that excellent Father who is noted by the iudicious sometimes to be a litle too passionate yet in his third booke of Dialogues against the Pelagians hee is cleare L. 3. c. 1. that our Apostle in this particular came very farre short of his Masters practice Nam vbi est illa patientia Salvatoris Tom. 12 Tract 53. where is saith he that patience of our Saviour who was brought as a sheepe to the slaughter and yet opened not his mouth and hauing receiued a rap by some of the high Priests servants Esai 53. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 18.23 with this Item Answerest thou the high Priest so forbeares the person but Iustifies the cause if I haue spoken evill beare witnesse of the evill but if well why smitest thou mee Ep. 5. ad Marcell St Augustine is wholy for quitting St Paul from any fault at all irridentèr saith he circumstantes admonet in a scorne he intimates to those that stood about him to this sense as some of our reformed writers giue it I know not whether he be the high Priest or no but of this I am sure there is little of the dignity or carriage of a high Priest appeares in this action And this is taken for good by divers ancient and latter interpreters who make it a needlesse Irony or at least paraphrase it in this sort I acknowledge not this man being a knowne and palpable vsurper to be the high Priest for did I I should haue forborne him according as it is written But as the Irony of the former little sorted with Apostolicall simplicity so the paraphrase of the latter might rather exasperate then mitigate which seemes besides his purpose Tom. Prim. An. 58. c. 1.50 Baronius here hath a conceite by himselfe in distinguishing inter summum Sacerdotem Principem Sacerdotum the high Priest and the Priests chiefe governour and so would make good the Apostles answere because in that confusion thinkes he he knew not how to distinguish the one from the other Lorin A Lapide But some latter Iesuits fall foule on the Cardinall for this poore evasion and thus farre well confute it that the Apostle could not be ignorant who was the high Priest amongst them whom he had acknowledged as Iudge before and taxed for vniustice Sittest thou to Iudge me after the law and commandest me to be smitten contrary to the law They are but silly shifts likewise of others to say that S. Paul had beene long absent and therefore knew not
merality in this shortest peece of my Text for this ingenious simplicity in Christian conversation then may bee met with in most Libraries of other voluminous Authors For marke I beseech you as the Text leadeth 1. he spareth not his owne person but vpon consciousnes that he had gone too farre I 2. He stands not vpon his abilities but prosesseth he might be in an error as well as other men I wist not 3. He complies with those that justly reproued him and louingly bespeaks them though he knew them to be his mortall enemies I wist not Brethren 4. He balkes not the flaw they taxed him for but comes home to giue them satisfaction I wist not Brethren that hee was the High Priest Whence we may distinctly gather that 1. Impartiality in first censuring our selues 2. Humility in not standing vpon but acknowledging our fayling disabilities 3. A fayre and Christian-like carriage to them that meane vs no good especially when they tell vs right 4. A full disclaiming the very thing without any shifts or tergiversations wherein we are delinquents are the foure branches of this ingenuous simplicity here practized by our Apostle and effectually put in vse by vs would make all our actions more pleasing to God and reviue that Christian charity which should bee more heartily amongst our selues A world of matter is here offered Beloued if I should stand to amplifie vpon all these severalls But I consider to whom I speake where a touch sufficeth For the first It is the Divels title to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ap. 12. an Ochel cartzo as the Syriac hath it a Spreader of calumnies vpon which hee feeds But Iustus prior est accusator sui A just ingenious man Prov. 18.17 will sooner acknowledge his fault then his eager Adversary shall take notice of it Prov. 18.17 Or if that rendring of the vulgar be excepted against as I thinke it may justly I am sure our Saviours rule will not fayle Math. 7. Thou Hypocrite first cast out the beame of thine owne eye and then shalt thou see cleerely to cast out the mote of thy brothers eye Est quidem huius dulcedo vitij saith Calvin vt neminem ferè non titillet cupiditas in aliena vitia inquirenda Most men as it were make a practise and take a pleasure in it to finde a hole in another mans coat but our best way is to judge our selues as our Church booke exhorts vs that we be not iudged of the Lord. So David I said it was mine owne infirmity so foolish was I and as it were a beast before thee I said in my hast all men are lyers Which hastinesse our Apostle here excuseth not in himselfe but exposes his reputation to the censure of those which tooke exceptions against him that God might be glorified and men though his enimies receaue meet satisfaction Where his humility is most eminent in the second circumstance It is a noted humour especially amongst Schollers that qui vult ingenio cedere nu llus erit to bee taxed for loytering couetousnesse luxurie pride ambition dissembling faction intrusion into matters that belong not vnto vs or the like are gnats amongst the most of vs easily to be swallowed or brusht away with these put offs or the like 't is the fashion of the world our betters doe it and 't were pride or Stoicisme in vs to be singular But when once our parts discretion or learning shall bee called in question when our ignorance is laid open before vs and mistakes and errours must come to bee recanted how loath are wee with S. Augustine to write retractatiōs or to be brought to this our Apostle's I wist not Brethren Nay wee shall hardly terme them Brethren that presse vs to any such exigent The more therefore is to bee marked the third peece of our Apostles ingenuitie There is a kinde of Christian and winning complement which insensibly makes much for the abating of exasperations amongst enemies and the establishing of the Saints Communion amongst Christian societies For it is not Courtship onely but Christianity to giue faire language to all men in their places provided alwaies that a heart and a heart by double dealing doe not marre the harmonie Gen. 19. So Lot called the Sodomites brethren when they came to force his house and abuse his guests Our Saviour vouchsafed Iudas the Traytor the title of friend Mat. 26. A soft answere saith the wise man turneth away wrath Prov. 15.1 but grieuous words stir vp anger What an excellent vse doth Abraham make of this one word Brethren here vsed by our Apostle Let there bee no strife saith he to Lot J pray thee betweene thee and me and betweene thy herdsmen and my herdsmen for we are Brethren Surely Abrahams Logicke a Father of learning as well as of the faithfull would here haue fayled him if this argument might not haue passed for currant Brethren must haue no strife betweene them Wee are Brethren ergo there should be no strife betweene vs. To put a period to some vsuall and scandalous Ianglings that much distracted the new converted Corinthians our Apostle takes vp the same medium with a kinde of indignation I speake this to your shame is it so 1. Cor. 6.5 that there is not a wise man amongst you not one that shall be able to iudge betweene his brethren but a brother goeth to law with a brother Now therefore there is vtterly a fault amongst you why doe you not rather take wrong why doe you not rather suffer your selues to be defrauded Nay you doe wrong and defraud and that your Brethren These are all the Apostles words and his practise here seconds it in the fourth place He knew well enough that there might be a question whether that this Ananias were truely high Priest or no Iosephus leaues it wonderfull ambiguous and others plainely deny it but S. Paul found him here in the place he knewe whatsoeuer the person were the dignity was not to bee vilified Jt was not then a time to dispute the right but to giue example of syncere obedience due to Superiors 6. This he did then and this now all inferiours should doe But alas Beloued selfe loue puts vs all in these times out of this best course we can hardly be brought to acknowledge that we are or haue ever beene in fault wee stand so much vpon our policies learning and abilities that our Apostles ingenious I wist not is thought a disparagement in these daies There is little respect had to Brethren in the violence of our passions Prince or high Priest or whatsoeuer Superior shall not scape our lash if they once crosse our humours or doe not as we would haue them It hath beene thought by the religiously iudicious heretofore that plaine honesty was the best policy plaine dealing the greatest credit plaine apparell the best weed plaine and constant fare the best dyet plaine falling vpon the point the best oratory and
bee therefore no other as the Monke sayd truely but perversly applyed then God foreses wee shall bee yet we foreseeing not what God foreseeth may rather resolue that he foresees rather the good he hath alotted for vs then the harme we haue deserued Last of all it is a poore excuse Beloued for our perversnesse or lazinesse to say wee haue not free-will by nature when we haue a freed will by grace or to complayne of an eventuall necessity that particularly involueth not vs. Necessary it is that scandalls should come but that they come by thee or me it is not to our knowledge necessary So if heresies must needs bee must we therefore be the men to bring them in Nay may wee not rather bee the men to stoppe and oppose them or turne them out againe This will the easier bee brought about if we obserue their connection with Schisme how the one makes way for the other The second circumstance that followes heeresies necessity 8. For there must bee also Heresies Many Interpreters of good note will haue divisions in the former verse and heresies in this to be all one But the words are diverse in the originall and the things may bee differenced And the connection of the text giues ground for the difference I heare sayth our Apostle there be divisions amongst you and I partly belieue it then hee goes further For there must bee also heresies which is somewhat more and worse then Schisme Mervaile not therefore at Schismes in a Church when there may be must bee also heresies It will bee the comfort and credit of those that constantly stand to the truth whosoeuer bee in the fault to keepe themselues blamelesse It is a knowne policy of Satan from small sparkes to rayse combustions and vnder a pretence of zeale to goodnesse to convey in the greatest evills To what a plunge were the Apostles themselues put by the Iewes converted to Christianity who remayned notwithstanding zealous for the obseruing of Moses law And most commonly it falleth out that they which beginne in Schisme end at length in heresies And the reason is not obscure They hugge and applaud their owne conceipts without reference to the vnity of the Church the approbation of their lawfull superiours or advise of their brethren perchance of more experience and riper iudgment then themselues And so become their owne teachers which he that relies too much vpon may happily at length perceiue that he hath gotten a foole to his Master 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 The manifold heresies which haue pestered God Church ever since our Saviours ascension howsoeuer other rang thē otherwise may be reduced as I conceiue conveniently to these 4. heads Pelagianisme Manicheisme Arianisme and Donatisme The first opposeth Gods word the 2 his essence 3 his grace and the 4 his Church To all which Schismes more or lesse haue ever beene the harbingers Manicheus tooke vantage of the distractions that Phylosophy bred amongst Christians Arius would needes be an heretique to vent his spleene against Alexander Bishop of Alexandria Pelagius had a conceipt that too much dependance vpon Gods grace might disparage his wit by reason whereof afterward he oppugned the calling of Bishops And who knowes not how the Donatists sprung and spred from a paltry Schisme Heresis est schisma inveteratum August Vid. Par. in locum about chusing of Cecilianus Bishop of Carthage But to let passe these remote matters may we not obserue and come nearer home how Schisme hath begotten heresies heresie vnchristian hatred hatred open war warre depopulations and combustions that whole Christendome at this day groaneth vnder How seldome shall wee finde a rent in the Church that stayeth where it began much lesse closeth together of its owne accord Our new Donatists proue quickly Anabaptists or Enthusiasts Our new Manichee's Atheists Our new Pelagians somewhat worse then old Arians beginne to incorporate themselues with the Socinians These put together what former heretiques held in severall and vent it vnderhand amongst vs to the staggering and scandall of the weaker The greater ought to be your piety wisdome and vigilancy Beloved whom God hath set at the sterne to see that the ship doe not miscarry For a litle hole neglected may drowne the greatest vessells a litle sparke fire a whole City and a litle leaven corrupt the whole lumpe S. Augustine in his 1. tract vpon Iohn Pag. 12. hath a story of a conference by a catholique troubled with flyes whom a Manichee thus takes the vātage of Who doest thou think sayd the Manichee made these flyes that so molest thee The fly-bitten honest-man being angry and waspish would not say God made them whatsoeuer he thought Well sayth the Manichee if God made them not who then The Divell I thinke sayth the other If so sayth the Manichee who made the Bee he could not chuse but grant the same workeman for the affinity of the worke From a Bee then hee brings him a Locust from a Locust to a Lizard from a Lizard to a bird from a bird to a sheepe from thence to an oxe thence to an elephant at last to a man and so perswaded a man from such a triviall beginning that God never made him Let not therefore Beloued these matters of religion seeme petty in your eyes which may giue way at length to such dangerous consequences It is not for Sampson to sleepe when the Philistines be vpon him Ier. 7.4 nor for vs to cry the temple of the Lord the temple of the Lord our doctrine and discipline is vnquestionable our peace and prosperity vnder so Orthodoxe and Gratious a King vnalterable the Lord hath made our Hill so strong For it will not be amisse to take this caveat by the way That the Serpent made a shift to get into Paradise Gen. 3. Satan to present himselfe among the Sonnes of God Iob 1.6 Iudas to hold a Bishoppricke amongst the rest of the Apostles Acts 1. Churches Altars and sanctuaryes may priviledge some offenders but not keepe out the offences of factions and heresies For there must be heresies as well as schismes not onely abroad among others but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also among you in the heart of the Church Which points to the nest or seat of heresies my third circumstance 10 There must bee heresies also among you corruptio optimi pessima great men or learned men or good men once falling from their integrity proue worse most commonly then other who had never a tincture of any such eminency Where shall we looke for tares but where they may doe most hurt and where may that bee rather then in the midst of the good seed my heritage is to me sayth God by his Prophet Ieremiah as a freckled bird Ier. 12.9 the birds round about her are against her The like complaint was taken vp before by Isaiah Heare O heaven Is 1.2 and hearken O earth for the Lord hath spoken I haue
speeds sub forma pauper is when the vaunting Pharisee Luk. 18. was turn'd off with a great deale lesse satisfaction It was this Lowlinesse that exalted the Blessed Virgin Luk. 2. not commended only but commanded to the Disciples when they stroue for superiority Mat. 20. The practise of our Saviour may well close vpall Luk. 22. Yee call mee master saith he and yee say well for so I am If I then your Lord and Master haue washed your feet yee also ought to wash one anothers feet for I haue giuen you an example that you should doe as I haue done to you Ioh. 13.13 4. This Doctrine as it is and hath beene ever sleighted by divers Politicians in all ages So none I thinke haue so contemptuously crossed it as the pretended successours of S. Peter and their adherents What should I speake of Dominus Deus Noster Papa 7744½ times and a halfe greater then the Emperour Ext. Ioh. 22. Tit. 14. c. 4. Decret 1.33 de Maiorit et obedient cap. Solitae whose will must stand for reason who hath coeleste arbitrium whereby he may change the nature of things dispense against the Apostle against the old Testament supra ius aboue the law and the like None of which blasphemous Elogies haue mer as yet with any Index expurgatorius in the Cannon Law to purge them as that which is disliked in other bookes but passe as currant in Gregory the thirteenth's late Edition as in former fogs of superstition I may fit you with one passage only instead of many that comes neerer home vnto vs. When our King Henry the second sent to Pope Alexander the third to haue the matter taken vp betweene him and Thomas Becket by two Legat Cardinalls of the Popes appointment What answere doe you thinke the King receiued from this successour of Humbles S. Peter surely one that was very Canonicall Esaias 42. I am the Lord saith he and my glory will I not giue to another But these perchance were the Escapes of those silly times which are now amended in this criticall succession of learning It should be so Beloued but we finde these Leopards so farre from changing their spots that for ought I see their moderne Sycophants striue to out-vye their Ancestours It is not so long since that Mosconius Vicar generall of Bononia set forth two bookes de Maiestate Militantis Ecclesiae Wherein to let passe other Elegancies hee tells vs in good-sadnesse that Papa dicitur quasi Papae admirantis eò quòdillius dignitas potestas omnibus est admirabilis who is also termed Pontìfex quasi faciens pontem L. 1. c. 1. Ib. p. 23. because hee is the onely Bridgmaker by which we must passe to happinesse Celsus Mancinus in his third book de iuribus principum denies him to be man or heaven or any good besides but termes him quid praestantius some what more excellent then either of these Nay whē the Cardinall Baronius shall apply that saying of the Psalmist He shall raigne from sea to sea which all interpret of the Messias as a presage of Hildebrands advancement to the Popedome Praef. ad cont 3. And Cardinall Bellarmine Cap. 28.16 fetcht in the like prophecy of Isai Behold I lay in Sion for a foundation a stone a tryed stone a pretious corner stone a sure foundation to be meant of the Popes holinesse together with our Saviour And the late Pope Paul the fift shall take no exceptions to such Inscriptions Paulo quinto Vice-deo Christianae Reipub. Monarchae invictissimo Pontificiae omnipotentiae conservatori acerrimo But triumph in such titles as befitting the servant of servants and the humility of S. Peters successour This is that which makes the world iustly thinke that these men will never be brought to any reasonable tearmes but the Prophecy will still take place vpon them Curavimus Babylona nonest sanata Ier. 51.9 say what we will doe we what we can Charity will be euer mistaken 5. For goe but a little further in view of their Practise and we shall alw aies finde this Leopard keepe his spots These men that can assume to thēselues and digest such intollerable Titles of pride haue not the Ingenuity to afford the least good word to any that dissent from them hauing neuer so well deserued What a pudder doe they now keepe in their Indices Expurgatorii That our King Edward the sixt must not passe for a towardly wit because he was vnder standingly averse from their palpable superstitions Vlrick Hutten must not bee termed a valiant Knight by reason of his acquaintance with Martin Luther Nay a whole Epistle of Iohn Drusius must bee wiped away for no other reason that I can finde but that hee giues in it to out learned King Iames his deserued commendation I need not trouble you with particulars when the rule of Azorius the Iesuit runnes this in generall Moral l. 8. c. 16. That the names of reformed writers must nor at all be mentioned except it be to their disgrace So well these men fit themselues to S. Peters humility Notwithstanding as the Popes and his grandies are of too high a pitch to stoope so low yet there are Mendicants and Malecontents of the same litter who either our of superstitious weaknesse or dogged sullennesse or an ambitious kinde of hypocrisie or out of a frantick conceipt cast themselues as far in the dirt on the other extreame But our Apostle makes not for such sordid basenesse or affected austerity when here he would haue his followers to be truely humble Pride may as well lurke vnder course ragges as S. Augustine obserueth as set it selfe forth in a gorgeous attyre And therefore S. Hierome wisheth Eustochium according to her calling and place to keepe the meane Our adversaries to make the simple beleene that they are extraordinarily Humble Relat. Diego Tornez edit Venet. 1604. will tell vs stories of Barcena the Iesuit who in humility rose from his Chaire to resigne it to the Divell that appeared vnto him professing in more them a strong complement that he deserved it better then himselfe And of his fellowe Throgmorton our countryman who was come to that perfection of humble submission that he would not forsooth at his last gaspe depart this life and goe to God without leaue first solemnly asked and obtained of his superiour D. Everard with the like prodigious instances of the Franciscans fopperies Sedulius hath stuffed vp a booke in folio Thus these Pharisaciall Antiques who are wiser in their generation then the children of light can play on both hands and compasse sea and land to hold that they haue hooke in new credulous proselytes They haue colours for all complexions and fashions to fit all fancies neuer was there I thinke a conformity in the world patched together of such difformity to make as they would haue it one Ecclesiasticall Monarchy What Church hath beene at the first setling