enemies in the gate A precept Apostolicall not duly enough practised of some who A reproofe of solifidiaÌ„ Preachers that teach faith alone to be sufficient to saluation thinke to make faith fruitfull as Gardeners do their Walnut tree by still beating on the bole Whose tantum crede only beleeue and thou shalt be saued hath taught many to turne the grace of God into wantonnes resolue with Eunomius that faith without works wil serue the turne Of whose blind zeale and indiscreet speaking good works like those workers may complaine Exod. 5. The Lord looke vpon you and iudge for ye haue made our sauour to stinke among the inhabitants of the land in that ye haue put a sword in their hand for to slay vs. O then Moses and Aaron why cause ye the people to cease from their workes Get ye to your burdens Lay vpon the people the number of works which they did in time past diminish nothing therof for they be idle therfore they cry saying Only beleeue and we shall be saued for all things are possible to him that beleeueth Which 4. motiues as still they forced me in my speech to bid our Rebecca meet her spouse with bracelets as wel as with eare-rings seeing not the hearers of the law but the doers thereof are iustified before him Rom. 2. 13. so moued they me now to pen a tract most needfull for our times of Brotherly Reconcilement whereof none auncient or recent hath particularly that I know written or diuulged that Iames workes might be ioyned with Pauls faith and faith worke through loue in all Christian professors Wherein si fortè mihi vitio detur as m Epist in lib. dâ— Instit reip Patricius apologized his citing of many authors if perchance I be blamed especially of these idle make-bates and gaping or idle cauillers that I haue taken most things out of Greeke and Latine writers and apply them to mine owne vse I must answer them as he did such men Me parum admodum fidei rebus meis facturum fuiâ—se si solùm authoritate mea niterer And beside it is the custome of all writers to mingle other mens things with their owne Tum vt certiora scribant tum vt gratius iucundiusque legantur or as n Idem ibid. Aphranius being accused that he had taken much out of Menander I confesse saith he I haue taken not onely out of him but out of euery one that agreed to my matter Quodcunque me non posse facere meliùs credidi If next the Scriptures I haue preferred the auncient Fathers to their children Genus hoc sermonum positum in hominum veterum authoritate eorum illustrium plus nescio quo pacto videtur habere grauitatis as o De Amicit. Tully in like case spake of his citing the auncient Neque omnem sermonem tribuimus Tithono ne parum esset authoritatis sed M. Catoni seni quo maiorem authoritatem haberet oratio as p De Senect elsewhere he speaketh Neither haue I relied on men of yesterday least my word might want warrant but on the auncient especially that the multitude of yeares might teach wisedome in this tract whereof as I may truly like q Prefat ad lect in lib. ciuil doct Lipsius of his sententious centons confesse omnia nostra esse nihil that all and nothing is mine so iustly do I feare the authors whom I cite may returne Martials apostrophe vpon me Sed malè dum recitas incipit esse tuum and their licour running through so meane a chanell hath lost much of his sweetnesse But of the manner enough or too Hunc serâ—are modum nostâ—i nouere libelli Mart. much for the matter it selfe howsoeuer this meane booke hath learned this meane parcere personis dicere de vitijs yet some as he r Lips ibid. speaketh of that his booke homines malè acuti callidi sensisse aut scripsisse me volent quae per somnuÌ„ non sensi non scripsi wil thinke I meant that which neuer came in my mind referuntque pleraque omnia ad hoc vnum aeuum quae nos communiter diximus sic volunt accipâ— quasi in Titium aut Scium dicta Imo vates etiam agunt non lectores nec sumunt à nobis sensum sed adferunt mentem aliquam adfingunt ex sua mente ô angues ô viperae fugio vos fugio tamen vix effugio Howbeit I may safely auouch with Saint Å¿ Ad Nepot de vita Cleric Ierome Nullum laesi nullius nomen mea scripturâ designatum est Neminem specialiter meus sermo pulsauit Generalis de vitijs disputatio est qui mihi irasci voluerit ipse de se quòd talis sit confite bitur I haue striueÌ„ against no man but onely his strife maligned no man but his malice nor enuied any but his enuie Scio me offensurum esse quamplurimos as t Ierâ—m epist ad rustic Moâ—ach he said in like case qui generalem de vitijs disputationem in suam referunt contumeliam and they shall gaine but what he addeth Et dum mihi irascuntur suam indicant conscientiam multoque peius de se quà m de me iudicant Ego enim neminem nominabo nec veteris comoediae licentia certas personas eligam atque perstringam He subnecteth a good medicine for such sore backes Prudentis viri est dissimulare imo emendare quod in se intelligat indignari sibi magis quà m mihi nec in monitorem maledicta regerere saith Ierom. Touching them that are louing friendly to their brethren as Plutarch when he offered his booke of Brotherly loue vnto Nigrinus and Quintus agreeing brethren sayd Ad quae libellus cohortatur ea vos iam agentes testimonio potiùs ornari quaÌ„ officij admoneri videbimini so this little book of Brotherly Reconcilement shal rather beare witnes of their vnitie then intreate them to that which willingly they do For them that are factious folk and contentious I easily vnderstand I shall not please them as u Ciâ— ad Aâ—tic 8. 15. Facilè intelligo pâ—gnandi cupudis hominibus me noÌ„ satisfaceâ—e he speaketh howsoeuer I passe little to be iudged of such or of mans iudgement when I iudge not my selfe Onely thee gentle Reader I would intreate that what Socrates thought of Heraclitus his obscure booke thou wouldst charitably thinke and say of mine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what I vnderstood is good and I hope that which I haue not vnderstood * Quin ampliùs fitis togâ—ti pro indulgendâ— venia si â—licubi repeâ—etis nos aliquos imperere aut cauillis incessere quum alias hunc morem non habeamus Etsi alicubi propter zelum aduersus haereses ad auertendos lectores exacerbati dixerimuâ— aliquos deceptores aut circulatores aut miseros homineâ— ignoscite Epiphan pra fat in lib. haeres If thou shalt find I touch some kind
faith to faith Roman 1. 17. Which reuelation neuerthelesse whether it be meant from the faith of Preachers to the faith of their hearers as Å¿ Lib. de spirit lit cap. 11. Austine or from the faith of the Iew to faith of the Gentile as Ierome or from the faith of God promising to the faith of man beleeuing as Ambrose or from faith in the old to faith in the new Testament as Chrysostome or rather from faith imperfect to faith more perfect in degree with Musculus and Aretius I rather deeme surely it is not distinct in either but one in both them and vs which like t Macrob. Sat. lib. 1. Ianus being bifrons two-faced in the Iewes as it did in u Ioh. 8. 56. Abraham that saw Christs day looked forward to him that was to come and in vs Gentiles looketh backward vnto him who is alreadie gone as Peter witnessed of vs both when he spake of this bifrons fides Act. 15. 11. We beleeue to be saued through the grace of Christ euen as they For he hath put no difference betweene vs and them after that by faith he had purified their hearts Which last exposition of our latest expounders as it suteth with the limmes of the text so is it semblable to like phrase of Scripture where the godly are said to grow froÌ„ strength to strength Psal 84. and to be changed from glorie to glory by the spirit of the Lord 2. Cor. 3. 18. and here from faith to faith Ro. 1. 17. froÌ„ a x Mat. 6. 30. litle faith to a y Mat. 15. 28. great faith as he prayed in the z Mat. 9. 24 Gospell Lord I beleeue helpe my vnbeleefe or as the a Luk. 17. 5. Apostles Increase our faith For howsoeuer the Apostle saith b Strom. lib 5. in princip Clemens Alexandrinus seeme to import a double faith in this place yet he purporteth but one quae per augmentuÌ„ ad perfectionem contendat a musterd seed of faith planted by Paule which watered by Apollo may grow vp to a great tree in whose branches the graces of heauen may build their nests as he seemes to allude Thus then haue we all whether Iewes or Gentiles bond or free rich or poore one faith one I say though not in euery subiect wherein it dwelleth yet one in the obiect on which it worketh the free grace of God in Christ Iesus who was yesterday c Caluian Heb. 13. 8 aly vnder the Law and is to day in the Gospell the same Iesus and Sauiour for euer Heb. 13. How should we not then all agree in one light of truth being 1. Vse so manie beames shining from this one Sunne of righteousnesse How should we not all beare one fruit of the spirit being so many branches ingrafted in this one vine and roote of Iesse How should we not all relish alike each to other being so manie brookes deriued from this one fountaine of grace How should we not all consent in one sense and iudgement being so manie nerues proceeding from this one head of wisdome How should we not all be of one affection being so manie arteries springing from this one heart of loue How should we not all be of one mind being so many veines drawing our nourishmeÌ„t from this one liuer of life How should we not all be of one accord in Christ Iesus being so manie lines drawne from this one center of grace How should we not lastly square and proportion all our soules and bodies each to other being so many liuing stones coupled and built together on this corner stone and foundation Christ Iesus the author finisher of this one faith O what sympathie in our bodies and vnity in our soules should it make that these desperate compatients are healed by this one Phisition O what symphonie of tongues and free affection should it cause that forlorn captiues we are freed al together by this one redemption O what vnitie of spirit and coniunction of minde bred it in the children of Israel that this one Sauiour made them all d Exod. 15. 1. one miraculous way into the holy land through the red sea wherin he drowned their enemies And what vnion of minde should it cause in vs true Israel that he hath e Heb. 10 19. 10 made vs all enter into the holy place by one new and liuing way eueÌ„ his bloud in the red sea whereof he hath drowned all our foes the fiends of hell As we all then blessed brethren go this one way thorough truth vnto life so let vs not fall out by the way through any error in this life we haue all one faith and grace of God in Christ Iesus the one and onely meanes of our saluation Which one faith seeing our aduersaries of the Romish sinagogue 2. Vse rent in sunder by their idolatrous superstitions how can we be but vnequally yoked with those infidels What fraternitie and fellowship can the righteousnesse of Christ haue with the vnrighteousnesse of Antichrist What communion or common vnion can light haue with darknesse What concord Christ with Belial What part the beleeuer aright with the infidell what agreement the temple of God with diuels saith S. Paul 2. Cor. 6. 16. For though f Lib. 4. princip sâ—d cap. 10. Stapleton slaunder our Church with renting this one faith yet sith the foundation of their faith is not the rock alone wheron we build but that other of sand 1. Cor. 3. as hath bin in * By D. K. throughout his conference conference learnedly shewed if their religion be superstition and their Christian profession Antichristianisme which hath bene as solidly and substantially * By D. D. and D Ao in their Tracts of Antichrist proued without doubt we haue rightly come out from among them and separated our selues iustly as g Tract de Eccl. cap. 10. per totuÌ„ Philip Mornay hath sufficiently demonstrated For seeing this one faith and onely meanes of life they refuse at his hands who freely offereth them all-sufficiency and answer wickedly what h 2. Sam. 24. Dauid did well Not so but I will buy it of thee at a price seeing they count Christs robe of righteousnes not large enough to couer their nakednesse of sinne but patch too a peece of new cloth as if this old were out worne seeing they botch to it the i Esa 64. 6. menstruous and filthie clouts of their owne righteousnesse which like the k 2. Sam. 10. 4. 5. curtald garments of Dauids seruants cannot hide their shame but do indeed defile them as l Iob. 9. 31. Iob confessed Mine owne garments defile me and had more need to be washed themselues in the bloud of the Lambe then be able to wipe away their scarlet sins truly if they will be our brethren in this one faith they must know that when they came to buy food of life at our m Gen. 42. 25. Ioseph with
waue tossing thy ship like that of the disciples Mat. 8. is in ieopardie of wracke and readie to make shipwracke of faith and a good conscience And why so saith that Father because Christ within thee is asleepe awake him vp therefore stirre vp his gift that is in thee and crie Maister saue for we perish These raging waues shall but coole thy concupiscence like Iordan wash away thy leprosie and heale thy infirmities like the poole of Bethesda with Israell thou shalt safely passe thorough the middest of them and the wicked with Pharao shall be drowned in those waues thorough which they persecute and pursue thee They may dash into thy boate and fill it full that thou maiest be like to perish but they shall not swallow vp nor deuoure thee for thy head is still aboue these waters and though the waues of the sea rage horribly yet the Lord that dwelleth on high is mightier saith Dauid Psal 93. 4. yea thine owne head shall be aboue these waues swell they neuer so much as Dauid did assure him He shall set me vp vpon a rocke and now shall he lift vp mine head aboue mine aduersaries round about me Psal 27. 6. Onely like the disciples a Mark. â— 41. call on him who being alone the true Aeolus can more then he commaund the winds and waues of the sea and they obey him he will rebuke the wind and say to these raging waues Tantâne vos generis tenuit fiducia vestri Iam câ—lum terramque meo sine numine venti Miscere tantas audetis tollere fluctus Peace and bestill and so will there be a great calme for he b Psal only stilleth the raging of the sea and the noise of his waues and the madnesse of his people Howsoeuer it be these waues heare not his voice nor will cease from their raging yet as the disciples in their shippe rowed through the waues of Genezareth with a contrarie wind Mark 6. 48. so must we in this shippe saile through these raging waues with that contrary breath 1. Pet. 3 9. Not rendring rebuke for rebuke but contrariwise blesse Christ the Pilot and maister of the shippe hath charged all passengers bound for heauen to saile with this contrarie wind Blesse them that curse you and pray for them that hurt you and persecute you Luk. 6. 28. Et quam id sanctè praecepit tam integre serâ—auit saith a c Sal 〈…〉 lib. 3. exemp cap. â— Writer His word and his worke like mercie and truth met together his praecept and his practise like righteousnesse and peace kissed each other For when the Iewes cryed d 〈◊〉 â—â— â— Crucifige he cryed e 〈◊〉 3â— Ignosce O wonder saith f pas D 〈…〉 Bernard Iud â—i clamâ—nt crucifige ille conclamat ignosce ò charitas patiens sed compations The Iewes cry crucifie him and he outcries Father pardon them ô patient and compassionate loue Being beaten with rods crowned with thornes pierced with nailes nayled to the crosse filled with reproches vnmindfull of all his grieâ—es he prayeth for his persecutors This Lambe of God as a sheepe was dumbe before his shearer coram tondentem yea coram occidente obmutuit not onely before his shearer but euen before his slayer and butcher was he dumbe saith g Homil. 〈◊〉 laâ—d vâ—â—gin Bernard When he was thus vilified and reuiled he reuiled not againe when he thus suffered he threatened not but committed it to him that iudgeth righteously saith his Apostle 1. Pet. 2. 23. And see what he committed to that righteous Iudge Father forgiue them for they know not what they do O loue of God passing all vnderstanding He now hung vpon the crosse compassed with his mortall enemies destitute of his owne friends mocked with taunts loaded with obloquies now readie to giue vp the last gaspe and yet as vnmindfull of himselfe and mindfull of his foes he prayeth for them he complained he was forsaken of his Father and he forsakes not his enemies he was crucified by them and he intreateth his Father for them he saw their treason and he excused it by their ignorance he felt their deadly hate and he sued for their pardon O loue strong as death ô heate of loue cruell as the graue which neuer had enough of tortures which neuer said Ho but still cryed Giue giue The bloud indeed of Christ saith h Lib. 13. moral cap 21. Gregorie is well said by the i Heb. 12. 24. Apostle to speake better things then that of Abel for the bloud of Abel k Gen. 4. 10. called for vengeance but the bloud of Iesus for forgiuenesse Father forgiue them Here is an example for thee thou tossed with waues Exemplum sume vnicum atque omnium praestantissimum Take the most excellent and onely example which if a man rightly obserue saith l Loco supracitat Sabellicus he may become far more like God himselfe then a man He shall be perfect as his heauenly Father is perfect Mat. 5. 48. He hath left vs an example * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Pet. 2. â— 1. a copie to write our alphabet and Christs-crosse rowes after that we should follow his steps when we are reuiled not to reuile againe For how small are our sufferings of rebuke in comparison of his passions of reproch saith m Lib de conflict vit virt cap 9. Austine He willingly sustained reuilings derisions contumelies buffets spittings scourges thornes yea the ignominious crosses and we miserable wretches to our confusion and shame of face are wearied and faint with one word we are with one word of reproch cast downe and deiected Seeing then that his name was like oyntment of loue powred out Cant. 1. 2. which blasphemies reproches and reuilings those dead flies could not cause to stinke nor putrifie the oyntment of this Apothecarie as n Loco supracit Bernard out of o Eccles 10. 1. Salomon alludeth let vs runne in the sauour of this oyntment powred out on our head and running downe to the skirts of his clothing and lowest members of his bodie Let vs be followers of God as deare children and walke in loue euen as Christ hath loued vs who when he was reuiled reuiled not againe Thou wilt say perhaps How can I do this which the Lord could do But marke saith p Serm. 170. de Temp. Austine who did it euen thy Sauiour as he was man and remember where he performed it euen vpon the crosse in midst of all his torments and reproches where he shewed himselfe like a citie on an hill for al to behold as an example of humilitie in blessing their blasphemers He could haue prayed for them in silence sed tis non haberes exemplum but thou then shouldst not haue had an example Neuerthelesse if thou canst not learne of thy Lord who was humble and meeke yet imitate Stephen thy fellow-seruant who saith thee in Paules words Be ye followers of me
out his bitter words against their family Ver. 9. 10. Let his children be fatherlesse and his wife a widow let his children be vagabonds and beg their bread let them seeke it also out of desolate places He curseth their externall goods and riches vers 11. 12. 1â— Let the extortioner consume all that he hath and let the stranger spoile his labour Let there be no man to pitie him nor to haue compassion on his fatherlesse children Let his posteritie be destroied and in the next generation let his name be cleane put out Yea he curseth their soule vnto death and prayeth for their damnation Vers 14. 15. Let the wickednesse of his fathers be had in remembrance with the Lord and let not the sinne of his mother be done away Let them alway be before the Lord that he may roote out the memorial of them from off the earth Behold here indeed as many imprecations of Dauid against his enemies as euer Callimachus the virulent Poet spent execrations on his mortal foe Apollonius and as bitter cursings as Ouid euer spent on his enuious foe whom in imitation of him he titled Ibis yea as that banner ended his imprecatory inuectiue with this summary execration Haec tibi quae precibus iustis mea deuouet ira Eueniant aut his non leuiora malis so concluded here Dauid his with not vnlike imprecation vers 20. Let it thus happen from the Lord vnto mine enemies and to those that speake against my soule Which practise of Dauid though it may seeme at first to giue allowance and warrant to words of bitternesse in cursing our blasphemers yet if with a single eye we more nearely looke into it we shall find that this imprecation was non optantis voto sed spiritu praeuidentis as Saint r Lib. 1. de serm Dom. in moâ—t ca. 4â— Austine resolues it not so much from a desire and wish of their ruine as from the spirit of foreseeing what would befall them As our Sauiour when vpbraiding the vnthankfull cities in the 11. of Mathew he anathematized the inhabitants of Corazin Bethsaida and Capernaum Non maleuolentia optabat sed diuinitate cernebat did not as men from malice wish it but as God foresee it For Dauid as a graue Å¿ Cal 〈…〉 in Psa 69. 23 writer noteth was not herein caried with a turbulent passion of choler to powre out his bile as most men wronged by their enemies intemperatly giue their tongue the raines but the spirit of God did dictate these imprecations to his Prophet in wisedome to discerne these reprobates from curable beleeuers and in vprightnesse to respect Gods glory rather then his owne priuate reuenge in confusion of his enemies and in moderation to execrate his and Gods enemies without turbulent passions of hatred malice and maleuolence which three if like him we could obserue Probè â—um imitaremur we might lawfully do as he did But seeing our vnderstanding is not so mollified that we haue that 1. Corinth 12 gift of discerning spirits but the Lord onely knoweth who are his and who are reprobates nor our wils so rectified but that vnder zeale for Gods glory we reueÌ„ge our own wrongs nor our affectioÌ„s so sober from disturbance that we are angry and sin not v M 〈…〉 in Psal 10â— Non est hoc cuiuis vsurpandum Christiano in exemplum trahendum this practise of Dauid is no pretence for our cursings nor his example to be vsurped of any Christian as x Balaâ— of Rome doth in hiring his Baalams of Saint Francis order daily to pronounce this spalme in execration against those whom they hate and to curse Israel whom the Lord would haue to be blessed If any for farther satisfaction require a larger discourse of these imprecations I referre him to Martin Bucers disputation of prayer in his explanations on the fift Psalme and to Mollerus his Lecture on the seuenth verse of the 54. Psalme where this at large is discoursed I conclude this point with Musculus in the place before cited It is a common prescript to all which Christ the King of heauen hath commaunded Math. 5. Blesse them that curse you and pray for them that persecute you His Embassadors the Apostle of the Gentiles from his maisters mouth hath enioyned it Rom. 12. 14. Blesse them that persecute you blesse I say and curse not The Apostle of the Iewes hath from his Lord giuen this charge 1. Pet. 3. 9. Render not rebuke for rebuke but contrariwise blesse By which iniunction of both al both Iewes and Gentiles must blesse for cursing and pray for their reuilers and what else should they pray for them saith y Lib. 4. d 〈…〉 cap. 44. Gregory but z 2. Tim. 2. 25. that of Saint Paul that God may giue them repentance to know the truth and come to amendment of life out of the snare of the diuell of whom they are taken at his pleasure to do his will And let both the offender confesse and the offended forgiue and testifie his reconcilement by words of friendship and loue to his enemy though he continue yet in his vnrighteousnesse of reuiling So much be spoken of this first namely verbal reconcilement Be reconliled in word But here beloued brethren we must not stay In atrio reconciliationis in the vtter court of reconcilement where men like the a Luke 1. 10. common people stay without and like the b Actâ— 5. 12. vulgar Iewes are with one accord in this Salomons porch and portall of peace but all being priests by our Christian profession to offer vp spirituall sacrifices 1. Pet. 2. 5. we must enter sancta the holy places of peace and amity by this beautiful gate of the temple of our body and offer to our brethren not onely the calues of our lips but the sacrifice of our hands to manifest our reall reconcilement For we haue a c 2. Sam. 3. 27 Ioab that will speake peaceably to Abner and yet vpon aduantage smite him for the bloud of his brother Asahel that will giue d 2. Sa. â—0 9. 10. Amasa words softer then oile Art thou in health my brother and yet with his precious balmes breake his head yea stâ—b him deadly and shed out his bowels on the ground For thus lip louing Ioab spake friendly to his neighbours e 1. Kings 2. 5. Abner and Amasa two captaines of the hoast of Israel but hauing warre in his heart with the sist of wickednesse he smote while he smiled he killed while he kissed and as Dauid there told his sonne Salomon shed the blood of battell in the time of peace And therefore if our loue and vnity will speake truly we must passe from this atrium to the sancta from word to workes from the tongue of friendship to the deeds of agreement and secondly be reconciled in deeds to our brethren Our Sauiour as before I shewed by symmetry and proportion Second reconcilement reall in my text inioyneth
it and with the auncient Fathers our moderne expositors by like correspondence then collect it and his charge hereof is plaine without deducement and peremptory without insinuation verse 44. where he exacteth of all not 1. Test onely the diligite of the heart the treasurer of loue Loue your enemies nor only the benedicite of the tongue loues broker and interpreter blesse them that curse you but also and chiefly the benefacite of the hand which is loues factor and agent Do good to them that hate you In which triple iniunction me thinkes our Sauior sets man like a clock whose primum mouens and master wheele only must not go right within nor the bell alone sound true aboue but the hand also point straight without For thus f Math. 12. 34. out of the abundance of the hart both the mouth speaketh and hand worketh Mat. 15. 19. And therefore he who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iob 7. 20. the keeper of man as a clocke he seeing all the motions of his heart to be out of course and onely euill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all day long Genes 9. 5. for the motion and setting of the wheele within he saith to the heart Loue your enemies for the stroke and sounding of the bell aboue he saith to the tongue Blesse them that curse you and chiefly for the pointing of the hand and index without he saith to the hand Do good to them that hurt you And although this bell as it did in Ioab sound right aboue yet if the hand smite and point wrong without it is not onely an argument ad hominem g 1. Sam. 16. 7. to him that lookes on the oâ—â—ward appearance as a passenger on the Diall but euen ad Deum too to him that seeth not as a man seeth but beholdeth the heart and h Ier. 17. 10. tryeth the reines that the clocke goes wrong within that all the thoughts and turning wheeles of the heart yea all the imaginations and palpitations all the momentanie motions of this watch be out of course who sith he will censure with eternall doome and iudge euery man secundum opera as the phrase in Scripture still runneth according to his handi-worke and will iudge the spirituall i Luk. 13. 7. fig-tree as he did that earthly fig-tree Mark 11. 13. not according to its leaues but fruite which it beareth doubtlesse the hand and branch of the tree which bringeth foorth the fruit of peace is most required in brotherly reconcilement And therefore as God himselfe who beholdeth the wheele within and trieth the reines asketh of his enemies their heart Giue me thy heart Prou. 23. 26. so man which lookes onely on the outward appearance and iudgeth of the clocke by the diall asketh the hand of his enemie as Glaucus k Homer Iliaâ— lib. 6. and Diomedes when they would make sure amitie each to the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or they gaue right hands of fellowship to manifest their agreement as we say to our foe Giue me thy hand if thou wilt be friends As if nature had taught man the reason that to reintegrate amitie the hands are therefore mutually giuen because their deedes are not onely the signes but factors of friendship and must therefore do good to them that hurt them His ambassadour Saint Paul requireth the like beneficence â— Test of the hand toward his enemies Roman 12. 20. If thine enemie hunger feede him if he thirst giue him drinke vnder which two tearms of bread and water say the l Mart Calâ— Illyr Gualth Myl. in hunc lâ—cuâ— learned he comprehendeth all kind of corporall maintenance as in m Gâ—n 21. â—4 2. Reg â— 22. 23. Scripture the Hebraisme doth vsually imply as he promised his friend in the comedie n Terent. H 〈…〉 act 1. Sceâ— â— aut consolando aut consilio aut re iuuero I will either sustaine thee with comfort or ayde thee with counsell or maintaine thee with my goods And to our abilitie this must we do abundantly to our enemie for we must coaceruate and heape these benefites vpon him as coales on his head And therefore Salomon who had this praecept at first-hand from the Almighty bids thee giue him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bread Pr. 25. 2â— which vsually in o As Ge. 3. 19. 18 5. 21. 14. 31. â—4 35. 25. 43. 25. Exod 2 20 18. 12. Deut. 8. 3 and many moe places of both Testaments Scripture by an Hebraisme importeth any or all kind of sustenance being panis with the Latines of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth all implyeth there any thing necessarie to his maintenance as in the Lords prayer it doth comprehend Matth. 6. 11. And this beneficence as it must be largeous and liberall so must it be tenderly with loue toward our enemies and therefore for feeding the Apostle vseth the emphaticall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as p Annot. in Rom. 12. 20. Erasmus well obserues signifieth either fauourably to feede with a soppe dipped in the dish as Christ did Iudas at the supper or to carue for him and cut his meate small at the table as we do for him whom we fauour at the feast yea so to feed him as to q Steph. Thesaur Grac ling. Bez Annot. maâ—or in 1. Cor. 13. 3. put meate into his mouth as nurces do to infants and keepers to their patients or as some feed birds which cannot swallow the graine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith r Lib. 8. hist animal cap. 3. Aristotle if one feed them and put it into their mouth And this is the bountifull beneficence which we are commanded louingly to prohibite to our enemie if he hunger Examples or if he thirst practised in some resemblance by our father Abraham who gaue iarring Lot the choice of his owne inheritance 1. Abraham to buy peace thereby Gen. 13. practised by his children who walked in the steppes of their father Abraham practised by Å¿ Gen. 32. 14. 15 Iacob who sent presents to his hostile brother Esau who 2. Iaakob sought his life euen two hundreth she goates and twenty hee-goates two hundred ewes and twenty rammes thirtie milch camels with their colts fortie kine and ten bullockes twentie she-ashes and ten foales to see if by these gifts of loue he might heape coales of fire on his head as indeed he did Gen. 33. practised â— Ioseph by good Ioseph his sonne who when of t Theodoreâ— quest 93. in Gen. enuie because he was his fathers darling and youngest by birth the sonne of Rachel eminent in vertue and preferred before them his brethren profered his sale to the merchants of Midian and u Calâ—iâ— in Gen. 37. 28. they went away and would not buy him then they sold him to the Ismaelites for twenty peeces of siluer Gen. 37. 28. and they to get by the bargaine caried him with
their other wares into Egypt and to make their gaine x Lyra Tâ—st Aâ—ul â—n 〈◊〉 locum raised the price and sold him againe at second hand at a higher rate to Potiphar king Pharaohs steward vers 36. But though Ioseph whom they sold to be a bond-slaue in Egypt became afterward y Psal 105 21. lord ouer all Pharaohs house and ruler of all his substance yea gouernor throughout all the land of Egypt Gen. 45. 8. and was now armed with power to reuenge yet see how he recompenceth them good for euill see when his enemies did hunger how he fed them and when they were thirstie gaue them drinke For whereas they had z Gen. 37. â—â— stript him of his parti-coloured coate in recompence of that a Gen. 45. 2â— he gaue them all change of raiment he gaue them a measure running ouer into their bosome They sold him for twenty peeces of mony and put him in their purse and in recompence of that he would not sell them corne but gaue it them freely for nought and put their money in their sackes Gen. 42. 25. he gaue them a good measure pressed downe and shaken together They cast him into a pit to feed him with bread water of affliction Ge. 37. 24. and in lieu thereof he brought them into his owne lodging and feasted them sumptuously with delicate fare and sent them dishes from his owne princely measse Gen. 43. 33. 34. and with what measure they had met to him he would not mete to them againe Holy Dauid trode the steps of good Ioseph for â— Dauiâ— when Saul had bent his bow and made readie the arrowes within his quiuer to b Psal 1â— 2. shoote at this vpright in heart and sweet singer of Israell yea when this fouler c 1. Sam. 26. â—0 hunted him like a partridge to the mountaines so that his soule was faine to aske for the wings of a Doue that he might â—lie away and be at rest yet see when his mortal foe was deliuered into his hand in the cauâ— where he couered his feet he would not lay hands on his enemie nor suffer his bloud-thirstie followers to fall vpon him but onely to giue his notice what he could haue done cut off the lap of his garment and rendred him good for euill as Saul himselfe confessed 1. Sam. 24. 18. Yea againe when he sound him asleepe in the field and tooke him napping he spared his life which was in his hand and to giue him a second warning took away his pot of water and his speare that was sticked at his bolster 1. Sam. 26. and therefore might this Doue safely contestate his harmlesse mind and innocent hands to Cushies accusation that he sought Sauls life Psal 7. O Lord my God if I haue done this thing or if there be any wickednesse in mine hands if I haue rewarded euill to him that had peace with me yea I haue deliuered him that without cause is mine enemie then then let mine enemie persecute my soule and take me yea let him treade my life downe vpon the earth and lay mine honour in the dust No no when he found but one Egyptian rouer in the field he gaue d 1. Sam. 30. 11 him bread to eate when he was hungrie and when he was thirstie he gaue his enemie drinke And as did Dauid so did his sonne and Lord Christ Iesus 5 Christ the sonne of righteousnes from whose brightnesse these starres borrowed this light of grace whose words of truth as they were instructions to their minds so were his workes and actions medicines and cures to the bodies of his deadly foes healing their sicke cleansing their leapers restoring their lame to their legs making their blind to see though they would not behold the light of the world making their deafe to heare though they stopped their eares at the wisedome of the world making their dumbe to speake though they blasphemed the God of the world Yea when their sinne was a bloudie sinne a scarlet sinne a crimson sinne Esa 1. 18. of a double die dyed in the threed being a seed of the wicked and corrupt children and dyed in the web be being a sinfull nation laden with iniquitie and therefore worthie of that double die morte morieirs of the first and second death yet how did he shed his most precious bloud to make their crimson sinnes like wooll and their scarlet sinnes white as snow Yea when with the malice of hell in greatest industrie they went about the act of his condemnation most mercifully with greater diligence he went about the worke of their saluation when they shed his bloud to quench their malice he swet water and bloud to wash their soules Thus the sunne of righteousnes shined on the euill and the good though it softened the waxe and hardened the clay Thus the raine of righteousnesse descended on the iust and vniust though the blessed earth brought forth herbes meete for the dresser and the reprobate ground briers and thornes whose end was to be burned Yea God the Father though he be debter to none doth benefite 6. God his foes to testifie his loue The Father of lights maketh his Sunne to arise on the euill and the good and the fountaine of grace sendeth raine on the iust and vniust Math. 5. 45. A blessing indeed not much esteemed nor iustly weighed as it ought euen of the godly themselues as e Zanch. lib 5. do Nat. Dei cap. 2. quaest 3. one noteth yet in it selfe of great estimate and value seeing by these two Sunne and raine all things as f Ib. c. 1. quaest 1. he noteth are begotten and bred and they be the parents of earthly blessings For seeing the whole condition of mans life dependeth on these two Christ did fitly instance in them saith g In hunc locum quast 353. Abulensis because the former being the cause of siccitie and heate the latter of moisture and frigiditie which foure qualities as our h Ariâ—â— lib. 2. de anâ—â— cap. 3. maister in the schoole of nature teacheth the food and nourishment of all liuing creatures they comprize omnia bona nostra al our earthly blessings as the causes of their effects by a synecdoche coÌ„preheÌ„d innumerable other benefites saith Caluin euen those which Musculus on these words recounteth that he giues life to the euill as to the good that he bestoweth necessaries for life on the euil as on the good that he hath giuen the earth to be inhabited of euill as of good for the i Psal earth hath he giuen to the children of men and k Acts 17. 26. made all mankind to dwell on the face of the earth his fire warmeth the bad as the good his bread doth feede and his wine drinke both alike his rayment doth clothe and his cattel serue both alike Yea the wicked his enemies receiue these blessings from his hand and almes-basket in greater abundance then
his children do enioy as both l Iob 21 6 ad â—â— Iob and m Psal 7â— 3. aâ— 15. Dauid with admiration complained he giueth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 17. 25. all things to all kind of persons n 1. Tim 4. 10. He is the Sauiour of all men temporally as he saueth both man and beast Psal 36. 6. though specially and eternally of them that beleeue o Ephes 5 13. of his body p Mat 1 21. and of his people He maketh his Sunne to rise on the euill and his raine to fall on the vniust though specially on the good he maketh his q Mal 4. 2. Sunne of righteousnesse to shine and sendeth downe the r Ioâ—l 2. â—â— raine of righteousnesse vpon the iust euen the first and the latter raine as the Prophet speaketh the first raine of precedent and the latter raine of subsequent grace as Å¿ Ju lac 5. 7. Hugo moralizeth those words the first raine of present grace and the latter raine of future glorie Rom. 6. 22. The fruite in holinesse and the end euerlasting life Thus common blessings and good turnes God himselfe bestoweth on his ennmies euill men and vniust to testifie his loue and reconcile them to their Creator Howbeit if any miscreant of them all shall open his mouth against heauen and barking at the Sunne pleade against his bountifull benefactor that the Sunne and raine are not his speciall fauours to them but indifferent and generall donatiues due by the law of nature and necessitie let him know from the mouth of wisedome that these are not natures donation but Gods donatiues they are * â—orâ—â— his Sunne and his raine saith our Sauiour as t Lib. 1. de fer Dom. in mont cap. 46 Austine well obserues and this possessiue his sheweth that not nature but the God of nature is the owner and possessor of them as Musculus wel noteth Neither are they the blessings of fate and necessitie falling on his enemies by his leaue and permission as Erasmus miâ—rendred that word Exoriri sinit he giueth leaue and suffereth the Sunne to rise on the euill and vniust though in his notes on this place better obseruing the force of the word he maketh God not onely a permissite but an efficient cause of them both for Christ saith not his Father suffereth the Sunne to rise and raine to descend but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being as v Bez. Cheâ—â—it Pisca in hunc locum some obserue in the forme of the coniugation of Hiphil with the Hebrewes it intendeth the words as the Syriacke and our English translator well rendred them He maketh his Sunne to arise on the euill and sendeth raine on the vniust Though these naturall effects then of sun-shine and raining in themselues be necessary and determinate from the x Gen. 1. 7. 18. day of their creation wherein he gaue them a law which shall not be broken Psal 148. 6. yet in God their author their Lord and director are they wholy free and spontaneous saith y Totaliter liberi spontanti in Mat. 5. Abulensis and waite on his word to execute his will as the Psalmist speaketh And though the wicked impute them to necessitie nature and destinie and extenuating his bountie and loue vpbraide him with vnkindnesse like them in the first of Malachy Wherein hast thou loued vs yet are they in truth his greater fauours toward the euil and vniust then to the godly and iust men because by their enmitie and rebellion they are farther from deseruing them as noteth Abulensis Foolishnesse then was the wisedome of that wise and disputer of the world z S 〈…〉 lib. 4 de benefic ca. 20. â—â— 28. who confessed that indeed Sceleratis sol oritur Deus quaedam in vniuersum humano generi dedit à quibus excluditur nemo that the Sunne ariseth on the euill and vniust and God hath communicated somethings to mankind indifferently and in generall from which none are excluded but the wicked saith he being mixt with the godly of necessitie receiue them Quia ex corpore singulos non potuerunt because they could not misse the vngodly nor single out the godly to bestow theÌ„selues on them alone and therefore God being forced by necessitie of this mixture thought it better to let them fall on the wicked for the godlies sake then to depriue the godly of these blessings for the wicked and vngodly No thou errest Seneca not knowing the Scriptures nor the power of God These two parentblessings fall not on the euill by any such necessitie of commixture with the godly as thou supposest The Almightie can withhold his Sunne from the wicked and send a black darknes for three dayes in all the land of Egypt that no man saw another neither rose vp from his place in three daies when the children of Israel had light where they dwelt Exod. 10. 22. And he can withhold his raine froÌ„ the euil vniust for three yeares and sixe moneths at Elias intreatie send it againe at his Prophets request Iam. 5. 17. as himselfe auoucheth by the mouth of his Prophet I haue withholden the raine from you and haue caused it to raine vpon one citie and haue not caused it to raine vpon another citie one peece was rained vpon and the peece wherupon it rained not withered Amos 4. 7. We see then God himselfe though debter to no man yet beneficiall and bounteous dayly to his enemies to shew them his fauour and friendship Thus the starres and Saints of God haue caused their face and fauour to shine on their foes thus the Sunne of righteousnesse himselfe shined on the wicked and thus the Father of lights maketh his sunne to arise on the euill whose steppes thou shouldst follow to feede thine enemy if he hunger and to giue him drinke if he thirst The reason of which doctrine Saint Paul from Salomon subnecteth The reason of the doctrine For in so doing thou shalt heape coles of fire vpon his head Rom. 12. 20. not for his greater iudgement as most imagine saith a Tom. 3. lib. 1. aduer Pelagian Saint Ierome but for his amendment and repentance that being ouercome at length with thy good turnes and inflamed with the heate of thy loue Inimicus esse desinat he leaue off wrath and let go displeasure Some indeed are wont saith b Ser. 168. de Temp. Austine to take this precept to satisfie their fury and satiate their reuenge resoluing with themselues Behold I feed mine enemy vt ardeat in aeternum that I may heape coales of hell fire on his head but we must not follow the killing letter but the spirit that giueth life for thou shalt thus heape coales of fire on his head that when thou often from thine heart doest good to thine enemie though he be wicked cruel barbarous and bloody yet seeing thy continuall beneficence he will be at length
a serpent to discerne all things and see what is euill could subscribe on the night this Epigram to the inscription of the Consuls o Plut. vit iv temple Actus vecors templum facit Concordiae bloudie and warrish hands build a temple to Concord And we in this wise charitie may iudge that though themselues they inscribe with the Temple of Concord though in their forehead and front like the p Exod. 28. High Priest they carrie the inscription of Holinesse to the Lord and amitie to their brother yet vocabulum opere destruxerunt saith q Comment in Mich. 7. Ierome though in words they professe it with their workes they denie it though they make a shew of loue yet haue they so denyed the power thereof that in their stonie heart like that r Act. 17. Athenian altar we may iudge is written Vnto the vnknowne God of Mars and malice of enmitie and enuie Å¿ Sâ—â—ll 1 enarr in Luk. 12. One compares them to Apothecarie boxes which are without titled with names of medicine and sweet hearbes when within there is nothing but Wormwood and Gall Aloes or poison And though like Ioab they haue titles of health Art thou in health my brother or like Iudas God saue thee maister yet do they flatter with their tongue saith Dauid for their inward parts are very wickednesse Pal. 5. 9. And when we open these bâ—xes we shall find them no lesse then full of those rootes of bitternesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1. with the Paranomisia of which words Paul as one t Pisâ— at schol in R 〈…〉 â— 29 noteth was not more delighted then they are with the things themselues which they signifie I wish these men whose heart is so deceitfull and wicked aboue all things that none can know it had in their pretence of loue that fenestratum pectus glasse windowes in their breast which Momus in Plutarch looked for and found lacke of in the fabricke of mans bodie Tunc si mentes recluderentur possent aspici laniatus ictus as one u Tacit. Ann. 6. speaketh then should we see their malitious rancor in the heart like a Lion lurking in his den then should we see their mischiefe in the deepe of their hearts as it were a Lions whelpe lurking in secret places that he may rauish the poore then should we see their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heart and a hart how they speak euery one deceitfully to his neighbor and flattering with their lips speake with a double heart Psal 12. 2. one heart in their mouth and another in their breast outwardly speaking one thing and inwardly thinking another saith Musculus on these words Then should we see how they x Thom. in hunc locum reioyce at our miserie when they seeme to bewaile our misfortune how they hate when they seeme to loue how they laugh when they seeme to lament our affliction But seeing nature hath not set that glasse window in their brest yet holdeth grace the y Iam. 1. glasse of the word before their eyes which being a z Heb. 4 12. discerner of the intents and secrets of the heart casteth such a reflexe of their inward meanings that in it as in a glasse we may behold not darkly but face to face what manner ones they are For euery one of them speaketh peaceably to his neighbor with his mouth but in his heart layeth waite for him Ierem. 9. 8. Wherefore let euery one take heed of his neighbour and trust you not in any brother saith the Prophet for euery brother wil vse deceit and euery such friend will deale deceitfully and euery one will deceiue his friend and not speake the truth for they haue taught their tongues to speake lies and take great paines to do wickedly Whose mirie pits and filthie puddles though now they lye couered with sweetnesse of apparant sanctitie and loue like dirtie bogges couered with snow in winter yet when the Sunne of righteousnesse shall rise and breake foorth in no lesse heate then flaming fire then shal these vngodly melt at the presence of God saith the Psalmist as water at fire and snow at the Sunne and then shall he lighten things hid in darknesse and make the counsels of their heart manifest and when their snow is melted by that consuming fire and brightnesse of his comming then shall appeare their myrie places their pits and plots their Serpents subtiltie that lay hid vnder the Doues simplicitie And he before whom the graue it selfe is naked Iob 26. 6. shall open these whited tombes which appeare outward so beautifull and amiable to their brethren that men going ouer them perceiue not but are within full of dead mens bones of iniquitie and all filthinesse But to leaue this snow-coloured earth and earthly whitenesse to that finall melting by the Sunne of righteousnesse to leaue these Apothecary boxes whose ointment of loue those dead flies iniuries suspitions enmities truce warre and yet againe seeming peace as the seruant told Phaedria in the a Terent. 〈◊〉 act 1 scena 3. Comedie causeth it to putrifie and stinke in the nostrils of the Almightie to b Eccles 13. that last opening of all hearts and secret things To leaue these ambidexters Quiamant tanquam osuri as c Lâ—b de amiciâ— cap. 8. Austine out of Tully speakes who loue so and are friends to day that to morow they may be foes so friendly to al that faithful to none now praising and straight dispraising now fawning and presently biting to day ready to kisse and to morrow more ready to kill to leaue these ambidexters to him that wil reward them according to the work of their hands to leaue these fast and loose men to him that d Iob 5. 22. 23. catcheth the wise in their owne craftinesse and maketh the counsell of the wicked foolish yea scattereth the deuises of the craftie so that their hands cannot accomplish their intended enterprise and to leaue lastly these masked hypocrites who in the theater of this world are now the diuels stage-players to that last catastrophe when they haue acted their parts of dissimulation Exite maledicti in ignem aeternum Go out ye cursed into euerlasting fire let all true reconciled friends as they pretend the shew and shadow so extend the bodie and substance of friendship and be reconciled indeede Which doctrine as it vnmasketh the face of hypocriticall 3. Vse Ioabs so bindeth it the hands of blood-thirstie Esawes vnder whatsoeuer their pretence of reuenge Whosoeuer shal smite thee on the right cheeke turne to him the other also commands Christ our Lord and law-giuer And if any will sue thee at the law for thy coate let him haue thy cloake also and whosoeuer will compell thee to go a mile go with him twaine Math. 5. 39. Vnder which triple iniury of our person If any smite thee and of our good If any sue thee and of our body If
〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the q Arist lib. 2. Rhâ—roric naturall man telleth Gentils and friendship worke through as the r Galat. 5. spirituall man teacheth Christians Let our friendship shew it selfe Å¿ Arist li. 8. Eâ—h c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a beneuolence not latent and lurking but patent and working in the deeds of reconcilement and be reconciled not in word and tongue onely but in worke and in deede Yet here beloued must we not stay in these Sancta and holy 3. reconcilemet intentionaâ— places of vnitie where is but the candlesticke of concord and shewbread of friendship for there is a Iudas that can not onely kisse with his mouth but embrace too with his armes and workes of loue when his heart is farre from vs. And therefore thirdly this agreement must enter into the heart the holiest of all where is the hidden Manna and hidden man too the arke of this testimonie and the mercie-seate of reconcilement For as she said to Sampson How canst thou say I loue thee when thine heart is not with me Iudg. 16. so how canst thou truly affect and be friends with thy brother who staying him in the atrium and sanctuary of thy loue shuttest vp thy heart from him and scant once a yeare admittest him into this holiest of all The Lord by his Apostle commaunds thee this last but not least degree of agreement 1. Iohn 3. 18. Let vs loue not in word and like trecherous Ioab by workes deny it neither in tongue onely with traiterous Iudas to giue good words with our mouth and curse with our hearts but as in deed against the former so in truth that is sincerely from the heart against the latter saith Lyra on these words which is loue indeed out of a pure heart 1. Tim. 1. 5. Christian without dissimulation saith t Rom. 12. 9. Paul brotherly without faining from a pure heart feruently saith v 1. Peter 1. 22. Peter For though men not onely speake with the tongue of men and Angels to their brethren but euen giue all their goods to their enemies yet as x Tract 6. â—n â—pi Ioan Austine out of Saint y 1. Corinth 13. Paul collecteth truly if they haue not this feruent loue out of a pure heart it profiteth them nothing because though it be in deed yet not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in truth not before God who seeth their hearts and knoweth their roote to be rottennesse but before men who iudging the tree by her fruite are eft soones deceiued with z August lib 21 de 〈◊〉 Deâ— ca. 5 apples of Sodome that seeme ripe to be taken but being rotten within turne to ashes and smote when they are touched Whereas then many exhibite their beneficence when their beneuolence is inhibited some like the a Mathew 6. 1. Pharisees to be seene of men and some like those b Luke 14. 12. feasters to receiue the like againe both these haue opus non veritatem saith a c Ferus in 1. IoaÌ„ 3. 18. writer they loue indeed before men who looke on the outside but not before God who beholdeth the inside of the platter whereas their left hand of worldly respect should not haue a finger in their giues of loue nor so much as know saith S. Austine what their right hand of pure conscience and sinceritie doth but as feruently to loue in God their friend so hartily for God their foe whose image and superscription he beareth Which loue of God aboue all seeing it begetteth the loue of our neighbor as our self Mat. 22. like d Ruth 1. 16 Naomi and Ruth they will not be parted but the daughter professeth to her mother as Ruth did to Naomi Whither thou goest I will go and where thou dwellest I will dwell thy people shall be my people and where thou diest I will die And therfore as those paire of Turtle-doues or two yong Pigeons were ioyntly a legall oblation for Christ Luk. 2. so must these two both together be an Euangelical sacrifice of Christians 1. Iohn 4. 21. And if the one Doue come alone without her mate she shal not be receiued into the ark of Gods rest nether wil he put forth his hand to receiue her vnlesse she bring an Oliue branch of peace in her mouth and of peace with all men Heb. 12. 14. Which two wings of charitie to vse the words of Saint e 〈◊〉 10. hom 27 Austine seeing as f â—â— Psal 10 4. elsewhere he noteth they are the two wings of the soule which were giuen to that Eagle the Church of God that she might flie from the Serpent into her place Apoc. 12. we should wish them the more and pray with Dauid that we had the wings of a Doue that we might flie away to the hill from whence commeth our helpe and be at rest because though these two be commanded loues and so a burden yet are they not g 1. Iohn 5. grieuous but as wings they are light Mat. 11. saith the Doue that was couered with siluer wings and her fethers like gold Onus est sed loue a burden they are but a light one saith h Sâ—r. 24. de 〈◊〉 Apost Austine and though commaundements of God yet not grieuous to the godly Non pondus ouerati sed alae volaturi not burdens such as beastes do carry but such as wings are to birds Portant illaâ— in terra portantur ab illis in câ—lum if these wings wee carry here on earth they will carry vs vp into heauen One tearmes them Pedes animae the two feete of the soule whereby she runneth the race that is set before her and walketh in loue on either whereof if she halt like lame i 2. Sam. 4. Mephibosheth she shall fall in the way or rather for her halting be turned out of the way And therefore confessed Paul himselfe that though he had the right foote of his soule to loue God so dearely as to giue his body to be burned and wanted yet the left foote of loue to his neighbour it would profit him nothing 1. Corinth 13. Teaching vs thereby to make straight stâ—ppes not with one foote alone but with both our feete in following as holinesse toward God so peace with all men least that which is halting be turned out of the way Hebr. 12 13. 14. Like the two blessed k Iohn 20. 4. Apostles Peter and Iohn they must runne to Christ both together though the loue of God like the beloued Disciple must runne before For as the Apostle hath l Ephes 6. 15. shod both our feet with the preparation of peace to run the way of his commandements so this is the way through which thou must run vnto life That he which loueth God should loue his brother also 1. Ioh. 4. 21. and that by good propottion seeing we must not halt in the way but make straite steppes with our feete nor hoppe but walke in
punisheth that double iniquitie beholding the painted sepulcher within full of all rottennesse and filthinesse will giue it according to its wayes and most secret pathes Ier. 17. 10. It was a precept of amitie but in deed the bane of heartie and true loue giuen by an b â—urip in Hyppolit heathen that loue should be mediocris indifferent and meane dwelling in teeth Intendere vt possis facile aut remittere that being but luke-warme betweene hot and cold thou maist spue it out vpon occasion And it was a prescript for friendship fathered on c Cuer lib de anâ—â—t Bias Ama tanquam osurus loue but a litle that thou maist loath when thou list and haue thine affection at commaund as the Chamaelion her colour The former euen d Plutarch could correct Let vs practise this precept my friend Euripides saith he in enmitie not in amitie and commaund our broyles and contentions that they be mediocres in meane and moderacion neither go further then the teeth to diue into the heart Intendere vt possis facilè remittere that leauing out this aut thou maist easily intend to remit them And Scipio checking the latter could neuer be perswaded that Bias one of the seuen wisemen of Greece should speake so wickedly but rather some ambitious statist or false hearted politician who like the weathercoâ—k would turne with the wind for aduantage and swimme with the tide of prosperitie till it begin to ebbe For certainly as womans affection is commonly so plaine without hypocrisie that Vel te ardenter amat vel te capitaliter odit as the c Maâ—t 〈◊〉 Poet speaketh Her loue is either passing admirable 2. Sam. 1. 26. or her hatred and malice greatest Eccles 25. 14. 15. 17. so he that commaundeth loue without faining and from a pure heart without malice and feruently without mediocritie 1. Pet. 1. 22. wil â—â—ue this luke-warme loue out of his mouth and wisheth it were either hot or cold Apoc. 3. 15. 16. He hath prescribed you a better luke-warme loue Loue your enemies from the heart Luke 6. 35. and so loue them that ye forgiue each one from your hearts Their trespasses Forgiue saith Christ si quid if ye haue any 4. matter what All their trespasses thing against any man f Guaah homil 95. in Math 6. Mark 11. 25. any thing that offendeth word or deed small or great heauy or light saith an Homelist Any thing about the goods of the body If a man smite you on the face if a man bring you into bondage yea if a man deuoure you Any thing about the goods of the mind If a man exalt himselfe aboue you or of the goods of prosperity If he take your goods 2. Cor. 11. that as certaine beasts of good concoction and sound health digest Serpents and Scorpions yea stones themselues calore spiritus through the heate of their spirits and stomacke as g Iâ—th de cap ex 〈…〉 c. vtdâ—t Plutarch noteth so our stomackes through zeale of the spirit broke with h Math. 23. 33. Christ a generation of vipers and with his i Marke 16. Disciples meeting with Serpents and Scorpions feele no harme yea with k Act. 7. 60. Stephen l Acts 14. 19. 2. Corinth 11. Paul and m 2. Sam 16. 6 Dauid digest euen stones through feruent loue which endureth all things 1. Cor. 13. that our loue to our brethren like our mothers loue to her spouse Cantic 8. be strong as death which conquereth all things cruell as the graue which deuoureth al things whose fiery coles and flame of God much water cannot quench nor the floods drowne it that triumphing ouer all offences we may challenge all kind of iniuries with Saint n Rom. 8. 35. Paul What shall separate vs from loue shal tribulation of them that trouble vs or anguish of them that grieue vs or persecution of them that hate vs or famine of them that starue vs or nakednesse of them that strippe vs or sword of them that smite vs No in all these things we are more then conquerors and are perswaded that death of our friends nor life of our foes nor Angels of men nor principalities of diuels nor powers of darknesse nor things present that we suffer nor things to come that we endure nor height of enuie nor depth of malice nor any other creature of offence shall be able to separate vs from the loue of God and our neighbor commanded by Christ Iesus our Lord. But alas it is most lamentable complaineth o Ser. 168. dâ— Temp. Austine vpon these words that whereas these Saints could not with torments be separated froÌ„ loue nos otiosis fabulis we often with idle words of a foe are deuided from charitie and eftsoones with the least detraction and reuile of euery silly wretch we so relinguish loue that not onely many dayes but euen moneths and yeares too perhaps we will not speake to him nor come to his house to eate of his bread Perchance thou repliest Mine enemie hath made me sustaine so great losses and done so much wrong that I cannot in reason forgiue him O wretch doest thou marke how greatly man hath trespassed against thee and doest thou not consider how grieuously thou hast sinned against God If thou search and sift thy conscience truly thou hast without satisfaction committed greater sinnes against God then man hath done against thee and with what face askest thou the forgiuenesse of much who wilt not forgiue a little O remember what no comparison there is betweene pence and talents an hundred and ten thousand sinne how great against God and offence how little against man this is not worthy to name on the same day with that and therefore though Dauid had offended Bath-sheba and Vriah 2. Sam. 11. yet only for offending against God cried he out at his repentance Against thee against thee only haue I sinned and done this euil in thy sight Psa 51. Remember how farre thou seruant art inferior to thy Lord who yet bids thee forgiue as he forgiueth thee Eph. 4. 32. as he forgiueth all thy sin and healeth all thine infirmities Psal 103. p Rom. 5. 12. 14. actuall as originall q Rom. 6. 12. raigning as seruile r 1. Corint 6 18 externall as internall of the Å¿ 2. Cor. 7 1. bodie as of the spirit t 1. Tim. 5. 20. publike as priuate v Verse 24. 25. open as secret of x Iames 2. 9. 10 commission as omission of y infirmitie as z Gal. 6. 1. ignorance wicked deeds a Acts 3 17. as idle words the breach of the b Mat. 22. great as lesse commaundement c Esai 1. 18. cartropes as cords of iniquitie as vanitie d Math. 5 21 22 killing as anger e Verse 28 27 adulterie as lust f Verse 33. 34. forswearing as swearing g Verse 38. 39. reuenge as resistance h Verse 43.
concupiscibilem iustitia irascibilem tranquilitate as Bernard speakes all our vnderstandings with wisedome all our wils with righteousnes and all our affections with rest and tranquilitie Where within vs al the glorification of our selues without vs the association of his Saints vnder vs triumph ouer our enemies aboue vs the vision of our God and Father ouer vs his right hand of comfort and round about vs delectation of ioy and blessednesse proceeding from the strongest loue of a father and the strength of a God shall fill vs and yet not satiate vs with ioy For there shall be satiâ—â—as insatiabilis saith l Ser. 59. de Tem. Austine they shall hunger and thirst when they are filled with righteousnesse Lord shew vs thy father and it sufficeth for in his presence is the fulnesse of ioy Or Father shew vs thy right hand and it sufficeth for at thy right hand there is pleasure for euermore This is the inheritance of Hope which should linke coheires in loue this is the peace of God and good wil to men of peace on earth this is the nemo scit in heauen the m Apoc. 2. 17. hidden Manna that none knowes but he that tasteth it this is the white stone wherein is a name written which no man knowth sauing he that receiueth it These be the n 1. Cor. 2. things which eye hath not seene nor eare hath not heard nor euer mans heart could conceiue which the God of peace hath prepared for his sonnes of peace This is the light that none can approch vnto and peace that passeth al vnderstanding Non vidit oculus lucem inaccessibilem non audiat auris nec intelligat cor pacem incomprehensibilem saith Bernard But why do I bring you some clusters to shew you of the fruite of this good land Why do I labor with this lure of peace to call ye on in the way of peace Why do I speake of the praise of peace saith o In Psal 14â— Austine which passeth all your vnderstanding and is not possible for me to vtter Let vs deferre the praise of peace till we come to this Hope and country of peace Ibi eam planius laudabim us vbi eam plentus habebimus Si mâ—hi tercentum linguae centum ora darentur â—f I had the tongue of men and Angels to declare and speake of them they are more then I am able to expresse But truly glorious things are spoken of thee thou citie of God Where is a citie and the gates of it pâ—arle and the streetes of it gold and the walles of it precious stones and the temple in it the Almightie God and the light of it the father of lights and the Sun of it the Sun of righteousnes the vessels to it Kings of the earth Apoc. 21. where is a riuer the spring of it the throne of God and the water of it water of life and the bankes of it set with trees of life Apoc. 22. where is the great supper of the Lambe and the cheare of it fulnes of ioy where is mirth and the exercise of it singing whose subiect is God the quire Angels the dittie praise and the song Alleluia And beloued sonne of peace when thy soule like the p 1 King 10. Queene of Saba shall trauell to this new Ierusalem to see this Salomons wisedome and prince of peace for behold a greater then Salomon is here and his house whose builder maker is God and the meate of his heauenly table and the sitting of his seruants and the order of his ministers she will be astonied with admiration of his kingdome and say vnto the King It was a true word that I heard in mine owne land of thy glory of thy wisedom howbeit I beleeued not this report till I came and had seene it with mine eyes I q Iob 42. 5. haue heard of thee by the hearing of the eare but now my eye seeth thee and lo the one half was not told me for thou hast more glorie more wisedome and prosperitie Iesus my Prince of peace then I haue heard by report happie are thy men happie are these thy seruants which stand before thee and heare thy wisdome This beloued brethren which shal be the end of al is our hope which being such a country of peace should perswade coheires in a strange countrey here to be at peace This is new Ierusalem the vision of peace whither this one God and Father shal bring vs whom he made one bodie that its members might be knit by one spirit to serue him one Lord in one faith through one baptisme where the God of peace shal keepe sessions for eternall peace where conscience shall be the clarke of peace an Angell the crier of peace Messias the Iudge of peace Saints the Iury for peace Innocent the verdit of peace Come ye blessed of my Father the oye of peace and receiue the kingdome the sentence of peace To which country of peace the Father of peace bring vs through his Son of peace to whom with the holy Spirit three in person one in essence immortall and onely wise God be ascribed all honor maiestie glorie and dominion now and for euer And let all creatures say Amen Praise and glory and wisedome and thankes and honour and power and might be vnto our God for euermore Amen Apoc. 7. 12. Psalme 122. 6. O pray for the peace of Ierusalem let them prosper that loue thee 7. Peace be within thy walles and prosperitie within thy pallaces 8. For my brethren and companions sake I will wish thee now prosperitie An Apologie of the vse of Fathers and Secular learning in Sermons IN handling perswading this ChristiaÌ„ vnion if I haue borrowed Iewels of the Egyptians and called secular learning to serue and waite on her mistris Theologie thinke not good Christian that I feede thee with Onions and Pepins of Egypt in stead of heauenly Manna or leaue the fountaine of liuing water to dig cisternes that can hold no water of life as some humorists slaunder our maner of preaching While some in Athens and mother of all learning with their blacke coale grime and besmeare the face of the Muses and make collation betweene the auncient Fathers and moderne writers as if the gleanings of Ephraim were better then the vintage of Abiezer And what haue these done in comparison of them Others in most famous places of this land edifie Gods people by preaching or rather speaking against learneder preaching of others then themselues can attaine vnto so farre that if they can find in their text but Thus saith the Lord they make the Lord speake against cleanly and learned handling of his word when thus the Lord hath not said But thus saith the Lord of such men The Prophets prophesie lies in my name I haue not sent them neither did I command theÌ„ neither spake I thus vnto them but they prophesie vnto you a false vision a lying diuination and
it fully to euery mans conceipt Moses receiued the law from the Lord at mount Sinai bringeth he nought else to expound it to Israel The Prophets explane Moses pentatench bring they nought else to declare it to the Iewes Christ and his Apostles explane the Prophets did not the holy Spirit cause them to bring Allegories Tropes Parables and Similitudes with many other things which are not in the Prophets to expound them And how can we silly ones of our selues open all the meanings of all these shew the nature of things to which they allude note the right acceptatiō of words which are ambiguous find out the distance of places which they insinuate and such like without Philosophers Poets Historians who haue truly declared them at large The reason then followeth not The Prophets and Apostles in laying downe the will of God and grounds of faith spake nothing but what they receiued immediatly from the Lord therfore Preachers in further opening of this will may not bring any truth from writers to expound it or make it more plaine to the ignorant Why then are any expositions of commenters alledged why do we open it by our own discourse ranging one sentence beyond the very words of the word but onely because they and we speake that which consenteth with the doctrin of faith And why is it not as good from Philosophers Poets and Historians as from our owne braine when it suteth with truth of the word and is according to the analogie of faith 5. Other reasons kept the Prophets and Apostles from alleadging Secular learning to their people which restraine not vs Christians First there were few or no secular writers before Moses wrote as witnessed f Lib 1. contra Appion Iosephus with others therefore he could not cite any And yet being learned in all the wisdome of Egypt see how in his books especially Genesis Philosophie Astronomie Geographie Arithmetike Histonographie and the liberal Arts shew themselues without the axiomes maxims and principles wherof we see commentators cannot fully expound him And how then can we deuide that word aright and search his scriptures to the bottome as we are commaunded Iohn 5. without these helpes affoorded vs from the Lord Secondly for the Prophets for Christ and his Apostles to what end should they haue alleaged any learning of the prophane Gentils to the Iewes who hated them extreamely They abhorred their companie and would not meddle with them Iohn 4. 9. much more would they detest their doctrine according to that law Deut. 7. They thought it pollution to eate of their meate Acts 11. 3. much more to tast of their learning They thought it pollution to admit their persons into their Temple Acts 21. 28. 29. and g Ioseph lib. 2◠contra Appion made them stand without as strangers Luke 18. 13. much lesse would they admit their doctrine into their hearts though they heard it with their eares And yet Paul being taught by Gamaliel and skilfull in secular learning thought it fit to cite it to the Gentiles who he knew woud receiue and beleeue it which for the contrary reason he would not do to the Iewes Wherefore fith neither this reason hindreth vs for God hath giuen vs these helpes to explane and contestate to his word and seeing we learne these heathen authors from our youth to informe our vnderstandings and reforme our wils and know them to be truth from the Lord who is the author of al truth we may more lawfully vse them for opening of his word when we find them agreeable thereunto 5. Ob. Yea but Ieremie chap. 14. 14 counts them false Prophets who spake any thing which they had not from the Lord but prophesied their owne vision vanitie and deceitfulnesse of their owne heart And chap. 23. 21 They prophesied saith the Lord when I spake not vnto them But if they had stood in my counsel they would haue declared my words vnto my people and not haue prophesied the deceipt of their owne heart They thinke to cause my people to forget my name by their dreames which they tel euery man to his neighbour The Prophet that hath a dreame let him tell a dreame and he that hath my word let him speake my word faithfully What is the chaffe to the wheate saith the Lord Ergo they are false teachers who speake from any but the Lord in his reuealed word 1. Resp. This place toucheth them most who in a priuate spirit of singularitie refusing all other mens writings open and preach his word presumptuously relying wholy on their owne iudgement and so make the Scripture propriae explicationis condemned by the Apostle 2. Pet. 1. 20. It toucheth not them who follow the iudgement of Gods Church conduct of that spirit which animateth the whole bodie of Christ the true expositions of Fathers commentators and grather truth dispersed among the heathens seeing the truth in al these is onely from the Lord. 2. Ieremie reprooueth them who spake that which was not from the Lord but all truth in secular writers being frō the holy Ghost euen from the Lord as anone shall be shewed this place rather is for it then against it He counts them false Prophets because they spake their own vision that was falshood as he after expounds it vers 26. 27. and mixed their lies with his truth as chaffe with wheate as the auncient and moderne both expound it And if any preach falshood out of secular writers this place checketh his teaching if truth sutable to the rule and square of Gods word he speaketh frō the Lord who is author of all truth as in my next answer shall be shewed Wherefore as the Apostle prophesied of these latter times that some should so farre giue heed vnto spirits of errour and doctrine of diuels that they wold command to abstaine from some kind of meates 1. Tim. 4. so may I say of them that forbid vs the lawfull vse of prophane writers which God hath giuen to be receiued with thankesgiuing of them that beleeue and know the truth For as euery creature of God so euery truth frō God is good and nothing of it ought to be refused if it be receiued with thankesgiuing for it is sanctified by the word of God and prayer 6. Ob. Yea but Saint Paul chargeth euery Minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Tim. 1. 3. that he teach none other doctrine but keepe the patterne of wholesome words which we haue of Saint Paul 2. Tim. 1. 13. And if any man speake in the pulpit let him speake as the words of God 1. Pet. 4. Therefore neither may we speake any other thing nor otherwise then is in the word which is to adulterate and like hucsters to mingle it with humane deuices 2. Cor. 4. 1. Resp By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle meaneth teaching otherwise then agreeth with truth and analogie of faith in the scriptures as he expounds himselfe 1. Tim. 6. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c.
If any man teach otherwise and consenteth not to the wholesome words of our Lord Iesus Christ and to the doctrine which is according to godlinesse and no secular learning which consenteth not to Gods word may we bring I confesse 2. These places if they marke them make most for the vse of secular learning in sermons for the Apostle forbidding to teach any other doctrine then coÌ„senteth to Gods word implieth that we may bring ab extrinseco whatsoeuer is consonant thereunto He saith not If any man preach any other thing then the scripture but if he preach any other thing and consenteth not to the doctrine of godlinesse If he meant our doctrine should be nought but scripture why willes he it to consent thereunto He bids vs keepe the patterne of the wholesome word therefore allowes he to vse whatsoeuer truth is consonant to that pattern He saith not Keepe the wholesome word and speake nothing else but keepe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the patterne whereto all doctrines must accord We must vse it as a samplar of truth how is it a samplar and patterne if we bring nought else but it selfe Neither saith he If any speake let him speake the words of God and nought else but sicut loquatur let him speake as the words of God that is secundum analogiam fidei according to the measure proportion and analogie of faith in the word Rom. 12. 3. Wherefore the Apostle here alloweth Preachers to bring all truth whatsoeuer agreeth with the word of truth and consenteth to the doctrine of Christ 7. Ob. Christ sent me to preach the Gospell not with wisedome of words least the crosse of Christ should be made of none effect saith Paul 1. Cor. 1. 17. And I brethren when I came to you came not with excellencie of words or of wisedome neither stood my speech and my preaching in the intising speech of mans wisedome but in the plaine euidence of the spirit and of power that your faith should not be in the wisdome of men but in the power of God 1. Corin. 2. 1. 4. 5. Therefore all mans wisedome of secular learning and pleasant eloquence should be abandoned in the lips of the Preacher And this place is their Achilles that kils vs as they thinke 1. Resp. Hic locus placet crassis istis theologis qui sibi in coeli videntur esse quod procul absint ab omni eloquentia This place indeed saith h Schol in Ier 〈…〉 â—pi ad Pamâ—ach Erasmus pleaseth these grosse-pated Diuines who thinke themselues in heauen because they are farre from all eloquence Qui suae ignorantiae patrocinantur sentiunt Paulum hic damnnasse Rhetoricam eloquentiam exquisita selecta verba sermonem mundum tersum didacticam docendi rationem humanaÌ„ sapientiam suo in gradu consistentem They who patronage their ignorance saith Pomeranus on these words thinke Paul here condemned Rhetorical eloquence exquisite and choise words fine and cleanly speech and humane wisedome of words in it owne measure and degree Hoc loco abutuntur nonnulli contra bonas literas vt barbariem ruditatem defendant tanquam rem Euangelio congruentem cruditionem vero studium politioris sermonis in ministro minimè ferendum esse censent saith i Proâ—â—â— loc 151 eru litto mundana num in ministro Euangelij ferri debeat Aretius discussing this question and answering this place This place they abuse say these three learned men to pratronize their barbarous ignorance and rudenesse in preaching Shall I answer them with the auncient Fathers on this point No it were in vaine they are not ashamed to proclaime in Athens and eare of all learning Nos non curamus quid dicunt Patres we care not whatsoeuer the Fathers say Wherefore seeing in stead of the Fathers they haue children whom they make Princes in all lands I will answer them with Caluin P. Martyr Aretius Hemingius and Gualther on these words To begin with the chiefest and first Here two questions arise saith Caluin on this place one whether Paul here condemneth wholy the wisedome of words as aduersary to Christ No saith he à ratione valdè dissentaneum est It is very dissonant from reason that Saint Paul should condemne those arts which is euident are the excellent gifts of God wherby as with instruments men are helped to good vses The arts as they are not superstitious but containe solide learning so no doubt they came from the holy Ghost and the profite that commeth by them must be ascribed to none but the Lord. This therefore that Paul here speaketh must not be taken in contumeliam artiuÌ„ to disgrace the arts as if they were repugnant to pietie This Caluin on the first question that the Apostle speaketh nought in this place against the arts and secular learning or wisdome of words in the pulpit A second question he proposeth whether Paul meaneth there is so perpetuall contrarietie and iarre betweene the doctrine of the Gospell and eloquence that they cannot stand together and that the preaching of the Gospell is contaminated siquis ad eam ornandam eloquentie color adhibeatur for the Apostle saith the crosse of Christ is made of none effect if any wisedome of words be adioyned I answer saith he we must consider to whom Paul here speake namely to the Corinthians whose eares itched with a foolish desire of magniloquence Before other therefore were they to be called back to the humility of the crosse that they might learne to embrace nakedly Christ and simply the Gospell without deceipt and therefore came he not to them in the wisedome of words But what saith he if any now Paulo nitidiùs disserendo Euangelij doctrinam eloquentia illustret by preaching more elegantly then Saint Paul beautifieth the Gospell with eloquence and wisedome of words is he therefore to be refused as if he contaminated it or obscured the glory of Christ I answer first saith Caluin Eloquentiam nihil pugnare cum simplicitate Euangelij that eloquence is no way against the simplicitie of the Gospell which without disdaine not onely yeelds to it but subiecteth it selfe and like an handmaid serues and waites on her mistresse For as Austine speaketh He who gaue vs Peter a fisherman gaue vs also Cyprian a Rhetorician whereby he signifieth that both are of God howsoeuer the one which in dignitie was much superior was destitute of all grace of speech the other who sitteth at his feet excelled in eloquence His conclusion is This eloquence therefore is not to be condemned nor abandoned which aymeth not at this to hold Christians in the outward colour of words that it may inebriate their eares with vaine oblectation and delight but that it may bring vs by perswasion to receiue the simplicitie of the Gospell Vt denique tanquam praeconis officio fungatur ad comparandam piscatoribus illis idiot is audientiam That like a Cryer it may get those Idiots and fishermen audience qui nihil praeter
spiritus energiam gratiae habent who haue no grace of speech to perswade but onely the power and efficacie of the spirit The summe of his answer is that this place is no cloake for the rude and illiterate preaching of any seeing Paule speakes nought here against the vse of good arts in Sermons as if they were repugnant to pietie 2. That he spake but this to taxe the itching eares of the Corinths who thirsted after nought but eloquence in their preachers for which cause he preached to them onely in simplicitie of words to bring them backe from that humor 3. That a Minister may lawfully yea must necessarily nitidiùs Paulo disserere preach more eloquently then Paule that his eloquence like a cryer or perswader may allure auditors to the simplicitie of the Gospell and get audience to those fishermen and idiots who haue no grace of perswading but from the efficacie of the spirit What should I cite the rest Plato est instar omnium to these men Hemingius on this place iumpeth with Caluins exposition resoluing that a Preacher may adorne and beautifie the Gospel nitidiori sermone Paulo with more enticing speech of mans wisdome with wisedome of words and a more polished stile then Saint Paules Licet quidem omni eloquentiae gratia illustrare Euangelium It is lawfull saith he to illustrate and garnish the Gospell with al grace of eloquence so that men be not made drunk with vaine delight of words And in fine he aduiseth vs in what part of our Sermon we should vse it praestat it is best to vse plainnesse and simplicitie in teaching grandiloquence and eloquence in exhorting and confuting Peter Martyr agreeing with both their expositions giues two good lessons one to learned Preachers that although in preaching the Gospell they be decked with these good arts yet they trust not in them Another to illiterate and rude speakers Neque praetextu sermonis impolitioris diuinarum Scripturarum committere debent Ecclesiastici homines vt de industria putide loquantur Ministers and Ecclesiasticall men must not of purpose speake rudely vnder this pretence that the Scriptures stile is not so eloquent Gualther is of the same iudgement on this place and Aretius in his cited Problemes answereth this place so largely that I cannot cite him The reasons why the Apostles vsed not nor needed eloquence and why for vs it is more necessarie are these out of P. Martyr First perfect Rhetoricke was so rare a thing as Tully prescribed an Orator that none could attaine that Christ at first publishing of his Gospell chose not so rare hard and laborious a meanes because he had need of many who could not easily be found and when afterward they came he refused them not saith Chrysostome 2 It had bene suspitious to haue perswaded this new doctrine as it seemed by wisedome of words enticing speech of Orators Philosophers Poets and coloured eloquence lest the hearers should report they were allured by enticing speech to beleeue it and not forced by the spirit but we knowing it to be true and beleeuing it to be of God want onely eloquent preaching it to perswade vs obedience and to allure vs to follow it in our liues which cannot be effected without grace of speech and power from aboue as k Nequa quam per se satu valet quod dicitur etsi de se sic verius si◠〈◊〉 digmissiâ—um vt humana◠〈◊〉 maâ— queat instruere nisi diuinitùs virtus dicenti aâ— cesserit dictu gratia afforescat quae vtique nec siâ—e Deo his traâ—â—tur qui ad aliorum profectum â—oquuntur Lib 6. contr Celsum Origen obserues 3 The spirit wherewith they were inspired was more powerfull in them then it is in vs Paul spake in the euidence of the spirit 1. Cor. 2. and therefore as l Lib. 2 â—e ras concion Erasmus well obserueth Quoniam non omnibus fortè etiam nullis ea donorum vbertas obtingit à spiritu quae Apostolis nulla fuerit impiet as quod donis illius diminutum est supplere disciplinarum adminiculis Seeing few or none haue that power and gifts of the spirit that the Apostles had it is not amisse to supply that defect with eloquence and the arts 4 God gaue them power to worke miracles and when they preached the Lord wrought with them and confirmed and perswaded their word with signes that followed Mark 16. 20. God himselfe bare witnesse to their preaching both with signes and wonders and with diuerse miracles and gifts of the holy Ghost according to his owne will Heb. 2. 4. And therefore needed they not in eloquence because their preaching was with power of doing miracles 1. Cor. 2. as Theophilact and Chrysostom obserue Which power to perswade seeing we want with those other extraordinarie gifts 1. Cor. 12. Maioribus dicendi viribus opus est saith m Lib 4. de doc Christ cap 40. Austine Et quaecunque valuit ad commouendos animos sunt necessaria 5 It was meet rude and illiterate men should first plant the Gospell a new and strange doctrine to the Iewes that such weake things confounding the mightie and foolish things the wise it might appeare to be the finger of God and worke of his hands and therefore was it so maruellous in their eyes as we see Act. 2. 7. Act. 4. 13. But for vs id explodendum est saith Peter n Comment in 1. Cor. 2. 6. Martyr quòd multi falsò arbitrantur They are to be hissed at who falsly thinke that Paul or the Gospell doth tollere aut debilit are either take away or lessen this wisedome of the world It is not condemned of the Apostle but in that the false Apostles so mingled it with religion that they left Christ troubled the Church with scisme eique primas darent summam iudicij de pietate and preferred it before the doctrine of the Gospell making it the chiefest Iudge and Vmpier in matters of faith which none in this Church doth I am sure The summe of his answer is that although Christ for good reasons vsed not then this externall eloquence in first planting the Gospell yet refuseth he it not when it commeth as we see in all ages For as o Homil. 3. in 1. Cor. 1. Chrysostome well noteth on this place which they vrge He who at first needed not learned men if afterward he tooke them to preach it was quoniam noluit vllam facere differentiam because he would not make any difference of either and afterward when they came he refused them not Secondly whereas they pleade the impolished and rude stile of the Scripture for a cloake of their homely if not barbarous speaking they build vpon a false ground It is not so naked as they thinke nor so incult as their manner of teaching It appeareth saith p Homil. 15. in Gen. 45. 46. Origen Scripturam diuinam non vt plurimis videtur inerudito agresti sermone
a reason to proue this point in hand 5. Saint Paul 1. Thess 5. commaundeth vs to trie all things and keepe that which is good And in this precept Socrates before cited thinkes the Apostle commaundeth Preachers to search for learning in all bookes for their people that we be exquisiti numularij quo omnia exploremus and it is euident saith he that the Doctors of the Church frō their youth to their last old age in Gentilium disciplinis se exercuisse idque partim diserti sermonis mentis exercendae causa partim vt eos ipsos scriptores doctrinae qua tradenda errore lapsi sunt penitùs conuincerent They tried all secular writers and for their vse tooke out of them that which was good So x Probl. loc 150. Aretius vnderstandeth this place of the Apostles precept commaunding Preachers to reade and trie any secular authors and take out of them that which is good Vt apum more per omne scriptorum genus volitemus ac quicquid boni apud singulos deprehenderimus in vsum nostrum transferamus One saith he will teach vs methode another purer speech a third examples of vertues This author history that piety for our people And there is no booke as Plinie noteth so bad out of which some good may not be learned Our Sauiour in his sermons bad the people trie bruite beasts and learne of them that which is good and why may not we bid our people trie Poets Philosophers Historians learne of them that which is good Esai bad the people trie Oxe and Asse and learne of them that which is good and why not much more of wise and prudent men Ieremie the Swallow Turtle and Crane and why not we much more Plato Aristotle and Xenophon Salomon the Ant and why not Aristides Ieremie Dragons and why not heathens Our Sauiour rauens lillies and fowles of the ayre and why not Poets Philosophers and Historians He taught the people from vintners husbandmen builders pipers sowers marchants fishers dough-kneaders weather-wise and wizards butchers and what not and why not we from any that which is good He said to his people Learne of the Lillies of the field learne of the fowles of the heauen and why may not we say of Tully of Plato and such like Wherefore if they be bid trie all things in any authors and keepe that which is good let them looke to it who trie none nor take ought at all from strange authors Paul saith Trie all and keepe that which is good As Christ said to Peter Arise Peter take and eate but they answer Not so Lord for no vncleane thing hath euer entred into our mouthes 6. Seeing secular learning is not forbid by the word we should not withhold it from the people who desire to heare heathens and infidels witnesse Gods truth and this after Pauls example 1. Corinth 9. who became all to all to winne the more And this place y Lib. 5. Strom. Clemens Alexandrinus vrgeth for this point in hand Saint Paul became all things to al men that by al meanes he might saue some that is changed all shapes in things indifferent saith Caluin as the matter required and put on diuers persons of men for the more profit of his hearers To the Iewes he became as a Iew not onely in manners when for them z Acts 16 3. he circumcised Timothy a Acts 21. 26. purified himselfe b Acts 18. 18. shore his head in Cenchrea and obserued some legall rites of which he discharged the Gentiles Acts 15. but in his doctrine also when disputing with the Iewes he vsed the testimonie of the Prophets and not of the Apostles as c Enarrat in Tit. 1. 12. Theophylact obserueth that he might winne the Iewes To the Gentiles that were without law he became as a Gentile as if he had bin without law in preaching to Philosophers not from Scripture but from Philosophy and Poets when he tooke the inscription and epigramme of their altar for his text whereon he made his sermon as Theophylact Ierome Chrysostome Ambrose P. Martyr and Gualther expound this place that he might thus win them without law that were indeed without law Solent enim omnes ex proprijs cognitis argumentis conuinci saith d Ib. in Tit. 1. 12. Theophylact Id ipsum facit Deus cum singulos hisce ex rebus trahit ad sui cognitionem quibus insueuerunt magis credunt As himselfe taught Balaam by the mouth of his Asse Numb 22. and by his foolish beast whereon he rode forbad the foolishnesse of that Prophet Saul by the witch he confuted whom he beleeued 1. Sam. 28. The soothsayers by the Oxen that caried the Arke 1. Sam. 6. He called the wise men of the East by a starre Mat. 2. because they were giuen to Astronomie and starre-gazing as Musculus obserueth and why not we then by Astronomie who are giuen to that most He drew fishermen vnto him by a draught of fish Luke 5. and why shold not fishers of men baite their hooke with stories of fishes and draughts to catch fisher-men alike Vnto the Capernaits that followed him for bread he preached of heauenly bread gaue them food from heauen Iohn 6. Vnto the Samaritane that came to draw water at Iaakobs well he discoursed of other water and opening the fountaine of Dauid gaue her water of life Iohn 4. Et hoc exemplo Doctores Euangelij monentur saith e In Math. 4. Musculus by this example are we admonished to become all to all that by all meanes we may saue some and winne the moe Thus as Caluin spake of his Apostle Paul Omnes formas mutauit diuersas hominum personas indui◠To Marie in the garden he appeared like a gardener and why should not we to planters and grafters appeare from Plinie Dioscorides and herbalists with the nature of trees and plants as the Scripture doth To those two trauellers Luk. 24. he appeared like a traueller and why should not we speake vnto trauellers of peregrinations iourneyes by sea and land out of stories To strong Iaakob he appeared like a wrastler Gen. 32. 24. 25. and so should we to souldiers with stories of battell and warres as oft doth the Scripture Thus appeared he to his people in preaching with similitudes parables allegories stories and what not Thus his Apostle was made all to all to winne the moe that is saith Piscator Omnium ingenijs se accōmodauit and so should we in sermons frame our selues to all mens knowledge and nature to husbandmen with stories of husbandrie from Columella to Philosophers with axioms of Astronomie from Aristotle to Phisitions with aphorismes of medicine from Galen and Hippocrates to Lawyers with maxims of law from Iustinian and to Atheists with naturall reason and testimonies from heathen and kill Goliah with his owne sword Christ prooued the resurrection to the Sadduces not by Iob 19. which is the most pregnant and plaine
alij sua eruditione aut ingenij dexteritate as there are some who so malepartly despise learning and other gifts of God that meane while they trust and take more pride in their ignorance and rudenesse then other in their learning and dexteritie of wit Thou shalt find also some at this day who stiffely pretend this example of the Lord for a cloake of their slothfulnesse and idlenesse and when they are reproued for their idlenesse in handling the word that they apply not the Scriptures neglect to learn tongues that better they may handle the word they haue alwaies in their mouth God called not many wise after the flesh Whom we must answer Neither called he many euill beasts and slow bellies qui sanctam eruditionem adeò contemnunt operatione spiritus tanta oscitantia fidurt Who so much contemne sanctified learning and in their great idlenesse trust too much on the spirits extâ—mporall suggestion The summe of all is this the gifts of God learning skill in the tongues and painfulnesse in handling the Scripture are to be sought after and highly esteemed Againe many * Pluâ—â—nt rursus â—u â—â—â—die c. drones at this day thrust themselues into the ministerie fitter for any thing else who not onely that they may cloake their slouthfulnesse but euen c Spiritus titulo impiâ— venditent palam è suggestu audent damnare impurissimo eâ—e prosciâ—â—erâ— impiously boast of the spirit dare stoutly condemne and with a most impure mouth raile on the studie of the tongs and diligent decking of the Scripture openly in the pulpit Againe Enarrat in Mat. 13. 52. Euery Scribe saith he taught to the kingdom of God must bring old and new things not onely from the old and new Testament but affatim quâ—libet any truth from any Writer as the maister of the familie brings to his guests d all kind of meates and dainties that they may want nothing whose liberalitie he must follow plenteously teaching all things whereby the mind is sed and delighted Againe Explanat in Psal 1. 6. Though God saith he for our soules hath giuen vs the Scriptures yet for repressing of fleshly affections for framing of our life to Gods glorie and good of others multa alia praeclarè scripta impartijt he hath giuen vs many other excellent writings For all truth as Austine truly writeth is from the holy Ghost wherefore whatsoeuer truth and goodnesse is any where commaunded legis Dei nomine iure censebitur it may lawfully be called the law of God for what things soeuer any way pertaine to true godlinesse and sound righteousnesse vniuersa quidem at non singula sacris literis explicata sunt they are in generall laid downe but not particularly explaned in the Scriptures For the Gentiles therefore the Lord both before and after he made them partakers of the Scriptures gaue many things of excellent and admirable wisedome to be written of Poets Philosophers Historians and Law-makers whereby he expounded that eternall and boundlesse force of his law and called mankind to a good and godly life Quare ingrati Deo sunt sibi ipsis salutaria monita inuident c. Wherefore they are both vnthankfull to God and depriue themselues of wholesome admonitions that disdaine to reade and gather out most things as well of heathens as the holy Scriptures while they may For it was not without the speciall and notable blessing of God that so many notable things which haue so excellent meanes of making a good life should both be written of Poets Historians and Philosophers and also be preserued for vs. If any thing in the workes of mechanicall arts smell of a more excellent wit Gods mercifull bounty who gaue that wit we iustly admire and those things which of vertues of religion of all good and right liuing most Philosophers and Poets by an vnimitable dexteritie and elegancie Immita 〈…〉 dexterâ—tate atque 〈◊〉 haue written shall we not admire kisse and as Gods singular blessings highly to be reuerenced embraced and accepted with both armes Non faciemus quicunque Deum ritè veneramur Christi vox est quicquid verum est quicquid recti aliquid praecipit eam vndecunque sonuerit exaudiamus atque sequamur We will not do this wrong to the gifts of God so many of vs as worship and feare God aright it is Christs voice whatsoeuer is truth whatsoeuer commaundeth any right thing by whomsoeuer he spake it let vs heare and follow it Therefore vnder the name of Gods law both in place before all will we first count the holy Scriptures which containe the law that is absolute doctrine of God euery way perfect which we grant to none other Writers and in this also without choice will we adore and reuerence all things The next place in our account shall the writings and monuments of them haue who of purpose giue precepts of Christs religion and innocencie of life although nothing of theirs without iudgement and diligent collation with Gods commaundements we will embrace In the last place wil we not disdaine to reade and vse all kind of prophane Writers when time and place shall require For if Plinie said truly that there is no booke so bad out of which some fruite may not be gathered and they bring no fruite vnlesse they be the words of God Certè Dei verba contempserit qui vel Ethnicorum scripta in totum repudiet Certainly he contemneth the words of God who wholly refuseth the writings of the heathen Thus Bucer And let them looke to it whether they despise not part of Gods lawe and contemne his words who disdaine to vse his truth in heathens when they preach to his people I cannot yet leaue Bucer he is so excellent in this point for Enarrat in Ioh. 4. 38. on that Other men haue laboured and ye are entred into their labours he vnderstandeth by these former labourers not onely the Prophets among the Iewes but also the Philosophers among the Gentiles who taught them good Per â—es quos di cit laâ—crasse intelligo quicunque doceâ—dis homâ—nibus operam suam impenderunt aequè Ethnicos atque Iudees life For they wrote many bookes of religion of duties of the bounds of good things and euill c. which they had got of the Iewes and so prepared the Gentiles for the Gospell as the law was the Iewes schoolemaister vnto Christ But let it not offend any man saith he that I thinke the labour of Philosophers furthered the Gospell for all truth is of God and certainly much truth is read in the writings of Philosophers and Poets and how little soeuer it be which they deliuered of the truth ad Deum certè animos hominum attraxerunt eoque Euangelio illos prâ—pararunt they drew without doubt mens mindes vnto God and therefore prepared them for the Gospell For he is the God not onely of the Iewes but of the Gentiles also in whose hearts he wrote the worke
put against me when I vrged this practise of all writers and it was verbatim this But M. Caluin vseth not humanitie in sermons Wonder deare Christian and now marke if these be not the men whom Zanchius as I said before marked in this Church Sunt plerique etiam inter nostros quibus religio est ab interpretationibus suorum praeceptoruÌ„ vel minimum deflectere ita fit vt ipsi sponte se priuent vera scripturae intelligentia dum suos praeceptores in omnibus per omnia volunt tueri turbas excitant in Ecclesia Res est perspicua vel me tacente And indeed if Caluin had worne cap with surplisse and vsed humanitie in sermons I thinke neither that controuersie about ceremonies nor this about the manner of preaching against the auncient Fathers and late writers had bene maintained Caluin was learned indeed and a light of the Church but when thus they pinne themselues to his sleeue and do sacrifice vnto him as the men of Lystra would haue done to Saint Paul saying Gods are come downe to vs in the likenesse of men they abuse him Acts 14. with his learning and if he were now aliue could teare his clothes hereat and crie out with the Apostle Men and brethren why do ye these things we are men subiect to like passions that ye be But though Caluin as a Doctor weekly reading writing very much as we see by his Tomes could not as a Pastor preach so exactly but of little meditation to his people yet his iudgement is that secular learning may lawfully be vsed in Sermons for comment in 1. Cor. 15. 33. he is peremptorie in this point saying Paulus vtitur testimonio Poetae Menandri quemadmodum vndique mutuari nobis licet quicquid à Deo est profectum Quum autem omnis veritas à Deo sit non dubium quin Dominus in os posuerit etiam impijs quaecunque veram salutarem doctrinam continent sed huius argumenti tractationem peti malo ex oratione Basilij ad iuuenes Saint Paul saith Caluin vseth the testimony of the Poet Menander as in like manner it is lawfull for vs to borrow from any whatsoeuer came from God And seeing all truth is from God there is no doubt but the Lord put into the mouth euen of the wicked whatsoeuer things containe true and wholesome doctrine But the handling of this matter I would rather to be taken out of Basils oration to his nephewes Who could haue said more matter in fewer words for the vse of secular learning in sermons And least any should think he thought so but once and afterward changed his opinion he secondeth it againe comment in Tit. 1. 12. where speaking of Pauls citing Epimenides the Poet he strongly concludeth Colligimus ex hoc loco Superstitiosos esse qui ex profanis scriptoribus nihil mutuari audent Nam quum omnis veritas à Deo sit si quid scitè verè ab impijs dictum est non debet repudiari quia à Deo est profectuÌ„ Deinde quuÌ„ omnia Dei sint cur fas non esset in eius gloriam applicare quicquid in eum vsum aptè conferri potest sed de hac re legatur Basilij oratio ad iuuenes We gather from this place saith Caluin that they are superstitious who dare borow nothing of prophane writers For seeing all truth is of God if any thing be well and truly spoken of the wicked it ought not to be refused because it came from God Againe seeing al things belong to God why should it not be lawfull to vse and apply to his glorie whatsoeuer may fitly be bestowed to that vse but for this point reade Basils oration to his nephewes Caluins iudgement we plainely see is that Preachers may cite any truth from all heathen authors though neuer so wicked His reason is because it came to them from God who put into their mouth things containing true and wholesome doctrine If true then to be vsed in controuersie if wholesome in exhortation And for reproofe of our Puritanes he calleth them superstitious men that stand too much on points who dare not vse it nay that it ought not to be refused sith it came from God and belongeth vnto him but must be vsed to his glorie Wherefore to conclude all seeing the scripture forbids not secular learning in popular sermons as in examination of their obiected places I haue shewed seeing God himselfe preached it to the people for the knowledge of himselfe Rom. 1. 19. seeing the knowledge thereof taught the people to do the things of the law Rom. 2. 14. Seeing the Apostle forbids onely the vaine deceit of it to the people Col. 2. 8. Seeing Saint Paul chargeth vs to trie all things in any author and keepe that which is good 1. Thess 5. Seeing Preachers in things not forbidden must be all to all to Iewes in the law as Iewes to Gentiles without law as Gentiles that they may winne the mo by al meanes saue some 1. Cor. 9. Seeing they must deuide the word aright to their people 2. Tim. 2. which without this knife they cannot do but pull it asunder and teare it with their teeth Seeing the heathens doctrine which is true is taken out of the scriptures sith truth remaineth stil truth wheresoeuer we find it Seeing we thinke it fit to season our children and new vessels for their knowledge and good manners Seeing for the vse of it we study it many yeares furnish our studies with profane authors stay in the Vniuersities and frequent libraries Seeing lastly the auncient Fathers and precisest late-writers haue thought and iudged it lawfull and much vsed it themselues when they preached to their people at least seeing Caluin thinks so this might perswade theÌ„ if they were not of a priuat spirit that secular learning yea much of it is not only not vnlawful but also necessary in popular sermons Rob the Egyptians of this gold siluer and raiment borrow these iewels of the heathens but make not a calfe thereof to worship and adore and leaue the word of God If there be any such as f Sed dicam innum quod tameÌ„ verissimum esse comperi esse permulcos sic prosanu addictos literu vt inerudituÌ„ vt infaâ—â—s vt sordidum videatur vbicunque Christianae professionu vocabula viderent Romuli Caâ—â—illâ— Fabricij Julij 〈◊〉 delectantur ad Christi ad Pauli Bart 〈…〉 vocabula nauseant Erasmus in vita Ierom. praefix Ierâ—â— Erasmus complaineth of who delight more to heare the names of Poets theÌ„ Apostles of Philosophers then Prophets in sermons I tell them with Hugo coment in Tit. 1. 12. secular learning must ancillari Theologiae non principari errant qui sequuntur Philosophos non Theologos magis innituntur vanitati quà m vtilitati No his word onely is the glasse by looking whereinto we are transformed into his image as by the spirit of the Lord 2. Cor. 3. And