Brotherly reconcilement preached in Oxford for the vnion of some, and now published with larger meditations for the vnitie of all in this Church and common-wealth: with an apologie of the vse of fathers, and secular learning in sermons. By Egeon Askevv of Queens Colledge.
THose Porters of the kingdome, who had taken away the Key of knowledge, Luke 11. did with their forged glosse (that false key ) so wrest the locke and sence of the Law, that sooner they could enter those secreta Iehouae, the priuie chamber of Gods secret counsell,
THose Porters of the Kingdom, who had taken away the Key of knowledge, Lycia 11. did with their forged gloss (that false key) so wrest the lock and sense of the Law, that sooner they could enter those secreta Iehouae, the privy chamber of God's secret counsel,
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For whereas Law was not only holy, to bind the hand from the action of bloodshed, Leuit. 19. 18. but spirituall also to bridle the hart from the affection of hatred, vers. 17. the Scribes and expounders of the Law (whose pen it seemes taught falshood by tradition) misconstruing the turbulent passions of anger, malice, and enuie (as Papists now do) to be but least matters of the law, Mat. 5. 19. 20. restrained by their glosse the sixt precept, Thou shalt not kill, to the outward act of murder, vers. 21. and openly professed out of, not Moses chaire,
For whereas Law was not only holy, to bind the hand from the actium of bloodshed, Levites 19. 18. but spiritual also to bridle the heart from the affection of hatred, vers. 17. the Scribes and expounders of the Law (whose pen it seems taught falsehood by tradition) misconstruing the turbulent passion of anger, malice, and envy (as Papists now do) to be but least matters of the law, Mathew 5. 19. 20. restrained by their gloss the sixt precept, Thou shalt not kill, to the outward act of murder, vers. 21. and openly professed out of, not Moses chair,
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and Mez〈 … 〉 - like 〈 ◊ 〉 the liuing spirit of this precept to the dead letter of the law, they stifled the life therof with the dead caracter, they murdred its soule with the killing letter,
and Mez〈 … 〉 - like 〈 ◊ 〉 the living Spirit of this precept to the dead Letter of the law, they stifled the life thereof with the dead character, they murdered its soul with the killing Letter,
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as wel as bloody hands, are guilty of murder and culpable of iudgment. Ver. 22. But I say vnto you, whosoeuer is angry with his brother vnaduisedly, shall be guiltie of iudgement:
as well as bloody hands, Are guilty of murder and culpable of judgement. Ver. 22. But I say unto you, whosoever is angry with his brother unadvisedly, shall be guilty of judgement:
he now plants the herbe Philanthropos or brotherly loue in the ground of their hearts, vers. 23. 24. to cure their malice, the Kings euill of the soule (so Chrysostome cals it) as that vegetiue healeth the Kings euill of the body, as Herbalists obserue.
he now plants the herb Philanthropos or brotherly love in the ground of their hearts, vers. 23. 24. to cure their malice, the Kings evil of the soul (so Chrysostom calls it) as that vegetive heals the Kings evil of the body, as Herbalists observe.
agree with thine aduersary quickly, &c. The briefe and summe whereof I haue here selected for the theame of my future discourse, Go thy way, first be reconciled to thy brother:
agree with thine adversary quickly, etc. The brief and sum whereof I have Here selected for the theme of my future discourse, Go thy Way, First be reconciled to thy brother:
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for agree, here is be reconciled; for aduersary, brother; for quickly, first. In which precept of our Sauiour, we may obserue a dismission from the altar, Go thy way: secondly, a commission of two, be reconciled to thy brother:
for agree, Here is be reconciled; for adversary, brother; for quickly, First. In which precept of our Saviour, we may observe a dismission from the altar, Go thy Way: secondly, a commission of two, be reconciled to thy brother:
Touching the first, if this dismission seeme so indefinit, that like Peter thou askest, Master, to whom shall I go? He tels thee thy whole arrant, Mat. 18. 15,
Touching the First, if this dismission seem so indefinite, that like Peter thou askest, Master, to whom shall I go? He tells thee thy Whole arrant, Mathew 18. 15,
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If thy brother of generatiō or regeneratiō by nature or grace, trespasse in word or deed, saith a writer, by iniury or conturnely, saith the glosse, against thee, that thou onely knowest it;
If thy brother of generation or regeneration by nature or grace, trespass in word or deed, Says a writer, by injury or conturnely, Says the gloss, against thee, that thou only Knowest it;
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But if propinquitie of place will oportune thine intent, go thou seruant with reuerence to thy master, thou companion louingly to thy fellow, thou maister with authoritie to thy seruant, sayth a writer.
But if propinquity of place will opportune thine intent, go thou servant with Reverence to thy master, thou Companion lovingly to thy fellow, thou master with Authority to thy servant, say a writer.
Et quae per irā sunt peccata in ea per iram 〈 ◊ 〉, and vnder pretence of correction, in our anger r•ufige the off•ce which through his anger he gaue vs:
Et Quae per irā sunt Peccata in ea per iram 〈 ◊ 〉, and under pretence of correction, in our anger r•ufige the off•ce which through his anger he gave us:
It was the lesson of Athenodorus the famous Philosopher, which at his departure from Rome he gaue to Octauius: Si succencere contingit o Imperator, &c. If thou chaunce to be angrie ô Emperor (saith he) say ouer the 24. letters of the Greeke Alphabet before thou burst forth into speech.
It was the Lesson of Athenodorus the famous Philosopher, which At his departure from Room he gave to Octavius: Si succencere contingit o Imperator, etc. If thou chance to be angry o Emperor (Says he) say over the 24. letters of the Greek Alphabet before thou burst forth into speech.
and laying him on the blocke with full intent to beate him, when he had lift vp his hand to fetch a blow, perceiuing himselfe in some passion of anger, held it in suspense and would not strike:
and laying him on the block with full intent to beat him, when he had lift up his hand to fetch a blow, perceiving himself in Some passion of anger, held it in suspense and would not strike:
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but being asked of one by, what he did, Exigo poenas ab homine iracundo, saith he, I am punishing an angry man and correcting his anger, Speusippus beate thou this youth for I am angrie.
but being asked of one by, what he did, Exact poenas ab homine iracundo, Says he, I am punishing an angry man and correcting his anger, Speusippus beat thou this youth for I am angry.
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Architas of Tarentum was not vnlike, who hauing found all things wrong in his field, perceiuing himselfe grieued in mind towards his Steward, touched him not then, but onely said departing:
Architas of Tarentum was not unlike, who having found all things wrong in his field, perceiving himself grieved in mind towards his Steward, touched him not then, but only said departing:
If these Moralists, Philosophers of discretion, durst not in heate of their wrath proceed to correction of their seruants, (which yet may seeme peculiar and an act legitimate for anger) lest they should exceede the golden meane of correction and oeconomicall iustice ▪ much lesse may we in ou• bile and cholericke passions march furiously like Iehu to admonition of our brother, (which shold be the purueyer of peace) lest for building we breake downe, for planting plucke vp.
If these Moralists, Philosophers of discretion, durst not in heat of their wrath proceed to correction of their Servants, (which yet may seem peculiar and an act legitimate for anger) lest they should exceed the golden mean of correction and economical Justice ▪ much less may we in ou• boil and choleric passion march furiously like Iehu to admonition of our brother, (which should be the purveyor of peace) lest for building we break down, for planting pluck up.
and therefore in pollicie and wisedome of the spirit sends the Apostle Lenitie before, as Admonitions harbinger, to prepare for his comming. 2. Tim. 2. 25. NONLATINALPHABET, in meekenesse not furie, Gods seruant must instruct,
and Therefore in policy and Wisdom of the Spirit sends the Apostle Lenity before, as Admonitions harbinger, to prepare for his coming. 2. Tim. 2. 25., in meekness not fury, God's servant must instruct,
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For as Phisitions forbid (saith Seneca ) to apply prescripts and medicines cùm morbus in accessu est, ac saeuit, when the hote fit cometh, and paroxisme begins to rage:
For as Physicians forbid (Says Senecca) to apply prescripts and medicines cùm morbus in accessu est, ac saeuit, when the hight fit comes, and paroxysm begins to rage:
So that Phisition of the hote ague of anger, prescribeth this season for her receipt, not to admonish her when the hot fit is vpon her, sed vbi tempore coeperit esse leuior, when by some protraction of time her extreame heate and hate is abated.
So that physician of the hight ague of anger, prescribeth this season for her receipt, not to admonish her when the hight fit is upon her, sed vbi tempore coeperit esse Levior, when by Some protraction of time her extreme heat and hate is abated.
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he giues the reason, Surda est & amens, it is then deafe and mad, and will take no receipt, no not the balme of Gilead: but whether thou pipe vnto her or lament, sing of mercie or iudgement,
he gives the reason, Surda est & amens, it is then deaf and mad, and will take no receipt, no not the balm of Gilead: but whither thou pipe unto her or lament, sing of mercy or judgement,
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like the deafe adder she stoppeth her eare•, and will refuse to heare the voice of the charmer, charme he neuer so wisely, Psal. 58. 4. It was both deafe and mad in those stif-necked Iewes at Stephens reproofe, Act. 7. Deafe, for when their hearts brast for anger, they stopped their eares saith Saint Luke: and mad, for they ran vpon him like mad dogs all at 〈 … 〉e, and gnashed their teeth:
like the deaf adder she stoppeth her eare•, and will refuse to hear the voice of the charmer, charm he never so wisely, Psalm 58. 4. It was both deaf and mad in those Stiffnecked Iewes At Stephen's reproof, Act. 7. Deaf, for when their hearts braced for anger, they stopped their ears Says Saint Lycia: and mad, for they ran upon him like mad Dogs all At 〈 … 〉e, and gnashed their teeth:
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Which season for angers cure we should the rather obserue, because though all other euils of the bodie (saith Plutarch ) admit remedies when the maladie rageth,
Which season for anger's cure we should the rather observe, Because though all other evils of the body (Says Plutarch) admit remedies when the malady rages,
yet anger brookes no medicin when the mind outrageth, but like a fired house fils all full of smoke and fire, that none can see for the one, no• for feare of the other dare come to quench it.
yet anger brooks no medicine when the mind outrageth, but like a fired house fills all full of smoke and fire, that none can see for the one, no• for Fear of the other Dare come to quench it.
And therefore when Rebekah saw Esau on fire of hell, that he fumed toward his brother for the blessing, ( Gen. 27. 42.) she wisely aduised her sonne Iaakob not then to go vnto him and tell him his fault,
And Therefore when Rebekah saw Esau on fire of hell, that he fumed towards his brother for the blessing, (Gen. 27. 42.) she wisely advised her son Jacob not then to go unto him and tell him his fault,
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but (as the Apostle speakes) dare locum irae, to giue place for a while to his wrath, vers. 43. My sonne (saith she) heare my voyce, arise and flie to Haran to my brother Laban, and tarry with him awhile till thy brothers fiercenesse be asswaged,
but (as the Apostle speaks) Dare locum irae, to give place for a while to his wrath, vers. 43. My son (Says she) hear my voice, arise and fly to Haran to my brother Laban, and tarry with him awhile till thy Brother's fierceness be assuaged,
Right so (saith Ambrose ) if any through enuie threaten and menace his brother, let patience like Rebekah (who by her counsell kept both the one brother from danger,
Right so (Says Ambrose) if any through envy threaten and menace his brother, let patience like Rebekah (who by her counsel kept both the one brother from danger,
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for Impatiens animus nec adhuc tractabilis arte Respuit atque odio verba monentis habet, the impatient mind which is yet vntractable hateth to be reformed,
for Impatiens animus nec Adhoc tractabilis arte Respuit atque odio verba monentis habet, the impatient mind which is yet untractable hates to be reformed,
lest his v•cers (saith Bernard ) being angred and exasperated more Phrenetici non solùm repellat, sed & mordere tentet medici manum, Like a madde man, not onely he reiect thy phisicke,
lest his v•cers (Says Bernard) being angered and exasperated more Phrenetici non solùm repellat, said & mordere tentet medici manum, Like a mad man, not only he reject thy physic,
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It was a caueat giuen the primitiue Church, and obserued by ancient Fathers in those bloudie times, Non corripere furentem tyrannum, not to rebuke a tyrant in his furie,
It was a caveat given the primitive Church, and observed by ancient Father's in those bloody times, Non corripere furentem tyrannum, not to rebuke a tyrant in his fury,
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Which Christian policie (I thinke) they learned of Saint Paule, who in his Epistle to the Romains did not so much as touch Nero their bloud-thirsting Emperour, (but willed euery soule be subiect to his power) lest that Lion (as wisely not in that,
Which Christian policy (I think) they learned of Saint Paul, who in his Epistle to the Romans did not so much as touch Nero their bloodthirsting Emperor, (but willed every soul be Subject to his power) lest that lion (as wisely not in that,
only he willeth Timothie to pray for the appeasing of such wrathfull Tyrants and Kings, that they might leade a quiet and peaceable life in all godlinesse and honestie, 1. Tim. 2. 2.
only he wills Timothy to pray for the appeasing of such wrathful Tyrants and Kings, that they might lead a quiet and peaceable life in all godliness and honesty, 1. Tim. 2. 2.
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lest not onely like swine they treade them vnder foote, sed illorum prebitorem persequantur, calumnijs ipsum impetentes & iniurijs afficientes, saith Iansenius, lest as mad dogs they turne againe all to rent you:
lest not only like Swine they tread them under foot, sed Illorum prebitorem persequantur, calumnijs ipsum impetentes & iniurijs afficientes, Says Jansenius, lest as mad Dogs they turn again all to rend you:
and come out of that snare of the diuell to amendement of life, 2. Tim. 2. 25. The child and sonne of God by nature and grace hath in spirituall wisedome obserued this caution,
and come out of that snare of the Devil to amendment of life, 2. Tim. 2. 25. The child and son of God by nature and grace hath in spiritual Wisdom observed this caution,
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as Iaakob fled from Esau, Moses from Phara•, Dauid from king Saul, Elias from I•sabel, Paul from the Damascens, and Christ himselfe from the Iewes, nec defuit eis refugium & consolatio, saith a Father,
as Jacob fled from Esau, Moses from Phara•, David from King Saul, Elias from I•sabel, Paul from the Damascens, and christ himself from the Iewes, nec defuite eis refugium & consolatio, Says a Father,
for Iaakob found fauour in Labans house, Moses a rich father in law, Dauid the kingdome, Elias an Angell to feede him, Paul spirituall brethren to comfort him, and Christ the comforter.
for Jacob found favour in Labans house, Moses a rich father in law, David the Kingdom, Elias an Angel to feed him, Paul spiritual brothers to Comfort him, and christ the comforter.
All these gaue place to wrath for a season, and when it came, most of them seeing the wrath of their enemies allayed, fitted oportunitie to pacifie their fury.
All these gave place to wrath for a season, and when it Come, most of them seeing the wrath of their enemies allayed, fitted opportunity to pacify their fury.
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Therefore the faults of offenders (saith Austine ) must estsoones craue silence for a season, (he meanes anger, wrath and fury) Ʋt aptiori tempore corrigantur, That in fitter time they may be corrected:
Therefore the Faults of offenders (Says Augustine) must eftsoon crave silence for a season, (he means anger, wrath and fury) Ʋt aptiori tempore corrigantur, That in fitter time they may be corrected:
so though thy heate be cooled, and thine anger dead out, yet if thou come to thy brother in the heate and flame of his fury, thou shalt but lay stickes vpon his fire (saith Syracides ) and increase the flame, Eccles. 8. 3. therefore his aduice is wise, vers. 10. Kindle not the coales of sinnes when thou rebukest them,
so though thy heat be cooled, and thine anger dead out, yet if thou come to thy brother in the heat and flame of his fury, thou shalt but lay sticks upon his fire (Says Syracides) and increase the flame, Eccles. 8. 3. Therefore his Advice is wise, vers. 10. Kindle not the coals of Sins when thou rebukest them,
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nor walk with the furious man least thou learne his wayes, and receiue destruction to thy selfe, Prou. 22. 24. the frenzy and strength of anger like the citie Ai (Iosh. 8. 5.) must be wonne by retiring from it for a season.
nor walk with the furious man lest thou Learn his ways, and receive destruction to thy self, Prou. 22. 24. the frenzy and strength of anger like the City Ai (Joshua 8. 5.) must be won by retiring from it for a season.
Tell him his fault, NONLATINALPHABET, reproue him, saith Mat. NONLATINALPHABET sharply rebuke him, saith Luke. The Apostle in his charge to Timothy ioyneth both these together, NONLATINALPHABET, reproue, rebuke,
Tell him his fault,, reprove him, Says Mathew sharply rebuke him, Says Lycia. The Apostle in his charge to Timothy Joineth both these together,, reprove, rebuke,
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or (as our english translation moderatly rendreth that word) Tell him his fault, that is, saith Aretius, Lay his trespasse before his eyes, the ground of his fault, the qualitie and quantitie of his offence.
or (as our english Translation moderately rendereth that word) Tell him his fault, that is, Says Aretius, Lay his trespass before his eyes, the ground of his fault, the quality and quantity of his offence.
vpbraid not the iniurie with reprochfull words, but admonish him louingly, reproue him friendly, and intreate him gently, that he do so no more euill intreate thee.
upbraid not the injury with reproachful words, but admonish him lovingly, reprove him friendly, and entreat him gently, that he do so no more evil entreat thee.
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Brethren (saith the Apostle) if a man be fallen by occasion into any fault, ye which are spirituall restore such a one, NONLATINALPHABET, with the spirit of meekenesse, considering thy selfe lest thou also be tempted, Gal. 6. 1. The Metaphor of restoring the Apostle borroweth from Surgeons or Bone-setters, (as some thinke) who softly handle a member out of ioynt, that more nimbly they may set it and restore the luxate member to his proper place:
Brothers (Says the Apostle) if a man be fallen by occasion into any fault, you which Are spiritual restore such a one,, with the Spirit of meekness, considering thy self lest thou also be tempted, Gal. 6. 1. The Metaphor of restoring the Apostle borroweth from Surgeons or Bone-setters, (as Some think) who softly handle a member out of joint, that more nimbly they may Set it and restore thee luxate member to his proper place:
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that is, not snappishly but gently, not with delusion but commiseration, not rigorously but meekly. And to induce thee therto, the Apostle vseth euery word as a motiue of meeknesse,
that is, not snappishly but gently, not with delusion but commiseration, not rigorously but meekly. And to induce thee thereto, the Apostle uses every word as a motive of meekness,
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and must therefore haue compassion on his infirmities, (as in naturall passions Christ our Lord was made in all things like his brethren, that he might be compassionate) that seeing thou maist be tempted in all things that he is, thou maist be touched with the feeling of his infirmities,
and must Therefore have compassion on his infirmities, (as in natural passion christ our Lord was made in all things like his brothers, that he might be compassionate) that seeing thou Mayest be tempted in all things that he is, thou Mayest be touched with the feeling of his infirmities,
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as that holy father in Saint Bernard, who hearing that his brother had trespassed against him, condoled his fall with this voice of pittie, Ille hodie & ego cras, he is fallen to day,
as that holy father in Saint Bernard, who hearing that his brother had trespassed against him, condoled his fallen with this voice of pity, Isle hodie & ego cras, he is fallen to day,
considering thy selfe by him, consider by thy selfe him, that is by thee, and marke euery thing, saith Syracides, Eccles. 31. 15. Considering thy selfe lest thou also be tempted.
considering thy self by him, Consider by thy self him, that is by thee, and mark every thing, Says Syracides, Eccles. 31. 15. Considering thy self lest thou also be tempted.
and there learne pittie to temper our reproofe to win a brother, and policie to couer the hook of admonition with the bait of pleasant speech, to catch a fish,
and there Learn pity to temper our reproof to win a brother, and policy to cover the hook of admonition with the bait of pleasant speech, to catch a Fish,
and but tell him his fault. For although when with Peter, Luk. 5. we fish with the net to catch a multitude of fishes, we may and must vtistrepitu & clamore, vt pisces cogantur in rete, as one speakes, Crie aloude,
and but tell him his fault. For although when with Peter, Luk. 5. we Fish with the net to catch a multitude of Fish, we may and must vtistrepitu & Noise, vt pisces cogantur in rete, as one speaks, Cry aloud,
and spare not to lift vp our voice like a trumpet, and rebuking them sharply, compell them to come in, that his net may be ful. (As he himselfe by this showting droue those many Iewes into the net,
and spare not to lift up our voice like a trumpet, and rebuking them sharply, compel them to come in, that his net may be full. (As he himself by this shouting drove those many Iewes into the net,
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and enclosed a great multitude of fishes, euen three thousand soules, Act. 2. 41.) Yet when with him ( Mat. 17.) we fish with an angle, Qua singularis est piscatio, & ad vnum tantum piscem capiendum dirigitur, as the same author addeth, which is for one fish in particular, to conuert a brother,
and enclosed a great multitude of Fish, even three thousand Souls, Act. 2. 41.) Yet when with him (Mathew 17.) we Fish with an angle, Qua singularis est piscatio, & ad One Tantum piscem capiendum dirigitur, as the same author adds, which is for one Fish in particular, to convert a brother,
and that worme that neuer dieth. Therefore do but tell him his fault saith Christ, restore him with the spirit of meeknesse saith his Apostle, count him not as an enemie,
and that worm that never Dieth. Therefore do but tell him his fault Says christ, restore him with the Spirit of meekness Says his Apostle, count him not as an enemy,
All care and diligence must be taken, saith he, Primum vt admonitio acorbitate, deinde obiurgatio contumeliae vacet, first that our admonition be void of bitternesse,
All care and diligence must be taken, Says he, Primum vt admonitio acorbitate, Deinde obiurgatio contumeliae vacet, First that our admonition be void of bitterness,
yet extenuating his offence, we remoue the fact farthest from contempt or violence, and rather impute it to some folly or lack of wit, to perturbation, to necessitie, or some misfortune.
yet extenuating his offence, we remove the fact farthest from contempt or violence, and rather impute it to Some folly or lack of wit, to perturbation, to necessity, or Some misfortune.
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as the mild admonisher propriorum spiratione sermonum with the cooling breath of mild instruction allay the quartaine yea quotidian ague of the impatients anger.
as the mild admonisher propriorum spiratione Sermons with the cooling breath of mild instruction allay the quartaine yea quotidian ague of the impatients anger.
For indeede if thou diuulge priuate iniuries by a publike reproofe, thou art not a reprouer but a betrayer saith Austine: debate thy quarrell with thy neighbour alone, (the holy Ghost commaunds it by the mouth of Salomon ) and discouer not the secret to another,
For indeed if thou divulge private injuries by a public reproof, thou art not a reprover but a betrayer Says Augustine: debate thy quarrel with thy neighbour alone, (the holy Ghost commands it by the Mouth of Solomon) and discover not the secret to Another,
And therefore must thou debate the matter between thee and him alone, vt fama conseruetur, saith Thomas and Tostatus discussing this by question, that his name be not defamed,
And Therefore must thou debate the matter between thee and him alone, vt fama conseruetur, Says Thomas and Tostado discussing this by question, that his name be not defamed,
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and by open rebuke through shame apologize his offence, saith Ierome, and Saint Austine. And as Christ here by precept enioyneth vs all to respect in priuate reprehensions the fame of our brethren:
and by open rebuke through shame apologise his offence, Says Jerome, and Saint Augustine. And as christ Here by precept enjoineth us all to respect in private reprehensions the fame of our brothers:
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so haue the godly practised it euen in their publike rebukes, and tendred the name of their sisters, witnesse Saint Luke, who vncouering Mary Magdalens faults, discouered not her name,
so have the godly practised it even in their public rebukes, and tendered the name of their Sisters, witness Saint Lycia, who uncovering Marry Magdalene Faults, discovered not her name,
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but only saith, Behold there was a woman a sinner in the citie, Luke 7. 37: but Saint Marke recounting her deuout seruice and sweete ointments bestowed on Christs buriall, published her proper name:
but only Says, Behold there was a woman a sinner in the City, Lycia 7. 37: but Saint Mark recounting her devout service and sweet ointments bestowed on Christ burial, published her proper name:
Mary Magdalen, saith he, not a woman, but Mary Magdalen brought sweete ointments that she might embalme him, Mark 16. 1. Contrary to the practise of some, dealing with their brother as the Iewes did with Christ, who being forced with common rumor and report to admire his miracles,
Marry Magdalen, Says he, not a woman, but Marry Magdalen brought sweet ointments that she might embalm him, Mark 16. 1. Contrary to the practice of Some, dealing with their brother as the Iewes did with christ, who being forced with Common rumor and report to admire his Miracles,
and cried it at the crosse, not with Hic homo, but Iesus of Nazareth King of the Iewes, Iohn 19. 19. and that in three most famous tongues, Hebrew, Greeke and Latine, that it might be vnderstood and read of all men;
and cried it At the cross, not with Hic homo, but Iesus of Nazareth King of the Iewes, John 19. 19. and that in three most famous tongues, Hebrew, Greek and Latin, that it might be understood and read of all men;
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Thou must rather follow thy heauenly Father, who reprouing the wrath of the wicked, to win him to peace, tels him as it were betweene them two alone, These things hast thou done,
Thou must rather follow thy heavenly Father, who reproving the wrath of the wicked, to win him to peace, tells him as it were between them two alone, These things hast thou done,
but before thee, NONLATINALPHABET, before thine eyes, not in the sight of all men, or as the word, I will set, importeth rather, I will shew thee a catalogue of all thy sinnes:
but before thee,, before thine eyes, not in the sighed of all men, or as the word, I will Set, imports rather, I will show thee a catalogue of all thy Sins:
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He saith not, thou shalt winne satisfaction and recompence for his wrongs, but thou hast won thy brother, saith Chrysostome: shewing thee thereby that this enmitie was losse and de•riment to you both, to the one of his brother, to the other of his owne saluation,
He Says not, thou shalt win satisfaction and recompense for his wrongs, but thou hast wone thy brother, Says Chrysostom: showing thee thereby that this enmity was loss and de•riment to you both, to the one of his brother, to the other of his own salvation,
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This is Christs dismission in my text, Go thy way, amplified by that whole arrant in the 18. of Mathew, If thy brother, by nature or grace, trespasse, by word or deed, against thee, that thou only art cōscious of his offence;
This is Christ dismission in my text, Go thy Way, amplified by that Whole arrant in the 18. of Matthew, If thy brother, by nature or grace, trespass, by word or deed, against thee, that thou only art conscious of his offence;
thou in thy tempered mood, to him in the season of his abated heate, & tell him his fault, in the spirit of meeknesse betweene thee and him alone, tendring his fame;
thou in thy tempered mood, to him in the season of his abated heat, & tell him his fault, in the Spirit of meekness between thee and him alone, tendering his fame;
Thus Laban sought reconcilement with Iaakob, Genes. 31. 44. Iaakob with Esau, Gen. 33. Iaakobs children with Ioseph, Gen. 50. 17. and euen cursing Shime• with Dauid, 2. Sam. 19. 19. And of al other, famous is that going of Abraham to Lot, who sought reconcilement of his nephew,
Thus Laban sought reconcilement with Jacob, Genesis. 31. 44. Jacob with Esau, Gen. 33. Iaakobs children with Ioseph, Gen. 50. 17. and even cursing Shime• with David, 2. Sam. 19. 19. And of all other, famous is that going of Abraham to Lot, who sought reconcilement of his nephew,
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Is not the whole land before thee, take which hand thou wilt, Pacis studio de suo iure cedit, saith Iunius, He goes to buy peace with resignation of his owne right ▪ O si inuenem aliquem Iuristam adhibuisset in consilium, saith Luther, O if he had asked counsell of some yong Lawyer, he would haue aduised him not to go to Lot for vnitie,
Is not the Whole land before thee, take which hand thou wilt, Pacis study de Sue iure cedit, Says Iunius, He Goes to buy peace with resignation of his own right ▪ Oh si inuenem aliquem Iuristam adhibuisset in consilium, Says Luther, O if he had asked counsel of Some young Lawyer, he would have advised him not to go to Lot for unity,
I wish our contentious te••ers, Quibus trina nō sufficiunt fora, (as Seneca speaketh of such) whose strife three Courts (I may ad threescore termes) cannot decide, wold follow Christs precept or Abrahams practise,
I wish our contentious te••ers, Quibus trina nō sufficiunt fora, (as Senecca speaks of such) whose strife three Courts (I may and threescore terms) cannot decide, would follow Christ precept or Abrahams practise,
They go indeed, but they runne when they were not sent, for our Sauior bids them stay at home, Math. 5. 40. If any man (saith Christ) will sue thee at the law and take away thy cloake, let him haue thy coate also, which is nearer vnto thee,
They go indeed, but they run when they were not sent, for our Saviour bids them stay At home, Math. 5. 40. If any man (Says christ) will sue thee At the law and take away thy cloak, let him have thy coat also, which is nearer unto thee,
yea thy very shirt, saith Aretius. Let them heare the Apostles checke, expounding his Masters meaning, 1. Corinthans 6. 7. Now this is vtterly a fault among you,
yea thy very shirt, Says Aretius. Let them hear the Apostles check, expounding his Masters meaning, 1. Corinthians 6. 7. Now this is utterly a fault among you,
because ye go to law one with another, why rather suffer ye not wrong? why rather sustaine ye not harme? If they will not hearken to the mouth of wisedome, what their Aduocate with the Father teacheth, let them heare the tongue of policie, what the aduocate for their brother pleadeth ▪ let them hoth heare how with other mens mouthes they bite and deuoure,
Because you go to law one with Another, why rather suffer you not wrong? why rather sustain you not harm? If they will not harken to the Mouth of Wisdom, what their Advocate with the Father Teaches, let them hear the tongue of policy, what the advocate for their brother pleads ▪ let them hoth heare how with other men's mouths they bite and devour,
yea consume one another, that if the Gospell cannot schoole them in this Christian precept, the Law, I say the law may be their schoolemaister to bring them to Christ:
yea consume one Another, that if the Gospel cannot school them in this Christian precept, the Law, I say the law may be their Schoolmaster to bring them to christ:
for the Apostle allowes it in lawfull manner, 1. Cor. 6. 4. and the learned haue put it out of question, no, Currat lex & ••uat Rex, as the prouerbe ruuneth, The King by iudgment 〈 … 〉eth the country, Prou. 29. 4. and we know it true of both diuine and humane, that the law is good if a man vse it lawfully.
for the Apostle allows it in lawful manner, 1. Cor. 6. 4. and the learned have put it out of question, no, Currat lex & ••uat Rex, as the proverb ruuneth, The King by judgement 〈 … 〉eth the country, Prou. 29. 4. and we know it true of both divine and humane, that the law is good if a man use it lawfully.
But we should not go forth hastily to sue any man, saith Salomon not for toyes and trifles saith Gualther, but vse it as phisicke for those diseases which cannot otherwise be cured.
But we should not go forth hastily to sue any man, Says Solomon not for toys and trifles Says Gualtherus, but use it as physic for those diseases which cannot otherwise be cured.
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For as he not onely spends his purse, but spoiles his constitution, that 〈 ◊ 〉 the 〈 ◊ 〉 for 〈 ◊ ◊ 〉 of his stomack, which by a walke might be 〈 ◊ 〉 •• he also not only mis-spendeth his 〈 ◊ 〉, bu• distēpereth his mind, that goes to the Counseller for euery offēce that he stomacketh,
For as he not only spends his purse, but spoils his constitution, that 〈 ◊ 〉 the 〈 ◊ 〉 for 〈 ◊ ◊ 〉 of his stomach, which by a walk might be 〈 ◊ 〉 •• he also not only mis-spendeth his 〈 ◊ 〉, bu• distempereth his mind, that Goes to the Counsellor for every offence that he stomacketh,
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and for the other the Lawyers courts causlesly set open? The more blame and reproofe deserueth he, who (as that Philosopher addeth) not onely spends in law the greatest part of his life, being now a Plaintife,
and for the other the Lawyers Courts causelessly Set open? The more blame and reproof deserves he, who (as that Philosopher adds) not only spends in law the greatest part of his life, being now a Plaintiff,
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and draw others before Magistrates, Id { que } sapenumero exiguarum a•q•e vilissimarum rerum causa, and that often for very toyes and trifles of offence:
and draw Others before Magistrates, Id { que } sapenumero exiguarum a•q•e vilissimarum rerum causa, and that often for very toys and trifles of offence:
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surely as such a one may kill his brother with the law, so shal he find it at his death a killing letter to his cōscience, a dead letter to his good name,
surely as such a one may kill his brother with the law, so shall he find it At his death a killing Letter to his conscience, a dead Letter to his good name,
and if he will not heare thee, then tell it to the Church, Math. 18. VVe see Abraham tooke this word Brother for his aduocate to end strife betwixt him and Let: and we heare how many impo•etishe••y long law (like the woman that was twelue yeares in the Phisitians hands) haue suffered many things of many iudiciall Phisitians,
and if he will not hear thee, then tell it to the Church, Math. 18. We see Abraham took this word Brother for his advocate to end strife betwixt him and Let: and we hear how many impo•etishe••y long law (like the woman that was twelue Years in the Physicians hands) have suffered many things of many judicial Physicians,
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Howbeit if that Christian communitie which those primitiue Christians enioyed, Acts 2. or if that vnitie of minde and heart, wherein they ioyned, Acts 4. or (as the morall Philosopher could obserue) if charitie raigned among men, all lawes and statutes should be superfluous,
Howbeit if that Christian community which those primitive Christians enjoyed, Acts 2. or if that unity of mind and heart, wherein they joined, Acts 4. or (as the moral Philosopher could observe) if charity reigned among men, all laws and statutes should be superfluous,
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but seeing neither that community among men (who looke on their owne things) nor yet common vnitie with them (who looke not on the things of other men,
but seeing neither that community among men (who look on their own things) nor yet Common unity with them (who look not on the things of other men,
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but to lust after them) is so to be expected, but that some will sue thee forthy coate, Math. 5. 40. yea striue with thee causlesse when thou hast done him no wrong,
but to lust After them) is so to be expected, but that Some will sue thee forthy coat, Math. 5. 40. yea strive with thee causeless when thou hast done him no wrong,
and that nullo proposito lucro, contendendi tamen studio, not so much for his profit contend, as for thy disprofit through contention, as an heathen in his dayes obserued of some:
and that nullo Purpose lucro, contendendi tamen study, not so much for his profit contend, as for thy disprofit through contention, as an heathen in his days observed of Some:
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better it were for thee in pollicie and discretion to follow Saint Pauls counsel, Rather to suffer some wrong, rather to sustaine some harme, then (as a writer noteth) for to win thy coate, to lose thy cloke, and other clothes also:
better it were for thee in policy and discretion to follow Saint Paul's counsel, Rather to suffer Some wrong, rather to sustain Some harm, then (as a writer notes) for to win thy coat, to loose thy cloak, and other clothes also:
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for adiudicent tibi licet tunicam (saith he of their Lawyers) non prius tamen quam & pallium & omnia tua exsuxerint, although they adiudge thee thy coate,
for adiudicent tibi licet tunicam (Says he of their Lawyers) non prius tamen quam & pallium & omnia tua exsuxerint, although they adjudge thee thy coat,
I speake not this to damme vp the currant of iustice in legitimate decisions, but onely to perswade by Christs precept and Abrahams practise to go to thy brother who hath offended thee,
I speak not this to dam up the currant of Justice in legitimate decisions, but only to persuade by Christ precept and Abrahams practise to go to thy brother who hath offended thee,
For the beginner of strife openeth the waters, faith Salomon; therefore or euer the contention be medled with, leaue off, Prou. 17. 14. I speake it to perswade thee to stand pausing at this riuer Rubicon with C•sar, before thou plunge thy self in this water of Marah & contentiō, Etiam adhuc regredi possum••, Brother yet we may go backe againe to our home,
For the beginner of strife Openeth the waters, faith Solomon; Therefore or ever the contention be meddled with, leave off, Prou. 17. 14. I speak it to persuade thee to stand pausing At this river Rubicon with C•sar, before thou plunge thy self in this water of Marah & contention, Etiam Adhoc regredi possum••, Brother yet we may go back again to our home,
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Take heed then of opening these waters, beware of Caesars rash resolution, Eatur quo inimicorum 〈 ◊ 〉 vo•at •acta est alta, Let me go whither mine aduersaries trespasse calleth me, the dice is throwne, come what will come of the hazard and chance:
Take heed then of opening these waters, beware of Caesars rash resolution, Eatur quo Enemies 〈 ◊ 〉 vo•at •acta est Alta, Let me go whither mine Adversaries trespass calls me, the dice is thrown, come what will come of the hazard and chance:
much like Demosthenes the Counseller, who being entertained in the plea of the Athenians against the Embassadors of Miletum, first day indeed pleaded hard against them,
much like Demosthenes the Counsellor, who being entertained in the plea of the Athenians against the ambassadors of Miletus, First day indeed pleaded hard against them,
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and had so lost his voice that he could not speake a word against the Milesians. No Demosthenes (cried one of the company) Non NONLATINALPHABET pateris, thou hast not caught cold but gold,
and had so lost his voice that he could not speak a word against the Milesians. No Demosthenes (cried one of the company) Non pateris, thou hast not caught cold but gold,
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Thou maist meet with a procrastinating, or rather proterminating Aduocate, who like him Prou. 3. 28. will say vnto thee euery day, Come again to morrow, & wil procure thy strife til the next,
Thou Mayest meet with a procrastinating, or rather proterminating Advocate, who like him Prou. 3. 28. will say unto thee every day, Come again to morrow, & will procure thy strife till the next,
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Saepe causas tam diu deferunt, vt litigantibus plusquam totum auferant, saith Innocentius of such pleaders, Often they deferre the cases so long, that they begger their clients:
Saepe causas tam Diu deferunt, vt litigantibus plusquam totum auferant, Says Innocentius of such pleaders, Often they defer the cases so long, that they beggar their Clients:
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he giues the reason, quia maior est expensarum sumptus quàm sententiae fructus, because they spend more in the plea then the iudgement and sentence will profit them:
he gives the reason, quia maior est expensarum sumptus quàm sententiae fructus, Because they spend more in the plea then the judgement and sentence will profit them:
Not as though all delaying of sutes were altogether to be condemned, saith Peter Martyr: for often in courts of iudgement many things by delay are detected, which through the craft and subtiltie of wranglers were concealed:
Not as though all delaying of suits were altogether to be condemned, Says Peter Martyr: for often in Courts of judgement many things by Delay Are detected, which through the craft and subtlety of wranglers were concealed:
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and as truth is the daughter of time, so may a Iudge like Maximus, who ( cunctando restituit rem ) by deferring of iudgement bring things to light which were hid in darknesse.
and as truth is the daughter of time, so may a Judge like Maximus, who (cunctando Restituit remembering) by deferring of judgement bring things to Light which were hid in darkness.
or if he hath ought against thee pro contumeli• affectione, pro corporali l•sione, pro fam• denigratione, pro anim• l•sione, pro temper alium substractione, as Hugo speaketh, either for hurting him in his bodie,
or if he hath ought against thee Pro contumeli• affection, Pro corporali l•sione, Pro fam• denigratione, Pro anim• l•sione, Pro temper Alium substractione, as Hugo speaks, either for hurting him in his body,
And thou litigious quarreller, who hadst rather ride an hundred miles to the lawe, then go a furlong to thy brother for agreement, let me say vnto thee,
And thou litigious quarreller, who Hadst rather ride an hundred miles to the law, then go a furlong to thy brother for agreement, let me say unto thee,
to shame Christian gospellers, if in this they follow not the steps of their father Abraham, who haue both a menacing law to threaten the with iudgment if they neglect,
to shame Christian Evangelists, if in this they follow not the steps of their father Abraham, who have both a menacing law to threaten thee with judgement if they neglect,
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& a promising Gospell to reward thē with mercie, if they hearken to the voice of this I. This one letter from Absolons mouth was more persw•siue to his seruant• in wicked designes,
& a promising Gospel to reward them with mercy, if they harken to the voice of this I. This one Letter from Absolom Mouth was more persw•siue to his seruant• in wicked designs,
And surely as he spake to the woman of Samaria, Ioh. 4. If thou knewest or remembrest rather who it is that saith vnto thee, Go thy way to thy brother, if thou doest not runne when he bids thee go, more art thou disobedient then Absolons seruants, more refractarie then Pythagoras scholers,
And surely as he spoke to the woman of Samaria, John 4. If thou Knewest or Rememberest rather who it is that Says unto thee, Go thy Way to thy brother, if thou dost not run when he bids thee go, more art thou disobedient then Absolom Servants, more refractory then Pythagoras Scholars,
and rise vp in iudgement at the last day and condemne vs. We reade, that Aristippus the Philosopher in some choler raging towards Aeschines, when one by asked him, where is now your loue and amitie Aristippus? It is indeed asleepe (quoth he) but I am indeuoring to wake it vp againe:
and rise up in judgement At the last day and condemn us We read, that Aristippus the Philosopher in Some choler raging towards Aeschines, when one by asked him, where is now your love and amity Aristippus? It is indeed asleep (quoth he) but I am endeavouring to wake it up again:
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when his brother in a certaine braule threatened Euclide vengeance for his trespasse, Peream, nisi te vlciscar, let me perish if I reuenge not this wrong:
when his brother in a certain braule threatened Euclide vengeance for his trespass, periam, nisi te vlciscar, let me perish if I revenge not this wrong:
nor onely haue this candle to be a lanterne to our feete, but haue also the Day-starre of the Gospell to go before vs to Christ? Wherein yet it is a world to see,
nor only have this candle to be a lantern to our feet, but have also the Daystar of the Gospel to go before us to christ? Wherein yet it is a world to see,
For as Chrysostome noted a ridiculous custome in some fooles, Qui expectant vt priùs salutentur ab ob〈 … 〉s, whose greatnes expecteth that others first put off to them,
For as Chrysostom noted a ridiculous custom in Some Fools, Qui expectant vt priùs salutentur ab ob〈 … 〉s, whose greatness Expects that Others First put off to them,
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or else they salute not the obuious, deeming (as another obserueth) that their authoritie is impeached, their glorie eclipsed, their dignitie vilified,
or Else they salute not the obvious, deeming (as Another observeth) that their Authority is impeached, their glory eclipsed, their dignity vilified,
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So is it as notable a folly in some men of note, when they stand so much vpon their standing, that they deeme it disgrace to their person, preheminence,
So is it as notable a folly in Some men of note, when they stand so much upon their standing, that they deem it disgrace to their person, pre-eminence,
or if they considered the nature of honour, that it is rather in the giuer then in the receiuer thereof, as their Philosopher teacheth, they would at the Apostles aduice:
or if they considered the nature of honour, that it is rather in the giver then in the receiver thereof, as their Philosopher Teaches, they would At the Apostles Advice:
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as to go to Lot for agreement, the father of the faithfull to a then faithlesse sonne, the heire of the promise to a brother without inheritance, the superiour to the in•eriour, the senior to the iunior, the vncle to his nephew, the master to his scholer, a Prophet and a Priest to a no•ice in knowledge, as a Writer speaketh;
as to go to Lot for agreement, the father of the faithful to a then faithless son, the heir of the promise to a brother without inheritance, the superior to the in•eriour, the senior to the junior, the uncle to his nephew, the master to his scholar, a Prophet and a Priest to a no•ice in knowledge, as a Writer speaks;
surely whosoeuer will be the children of Abraham, must follow the steps of their father Abraham, and though elder, higher ▪ and more learned, go first to their brother with obliuion of their yeares ▪ descent from their dignity,
surely whosoever will be the children of Abraham, must follow the steps of their father Abraham, and though elder, higher ▪ and more learned, go First to their brother with oblivion of their Years ▪ descent from their dignity,
whom when Socrates by many reasons vrged to speake first to his brother Ch•rephon, and preuent him with conditions of peace, Thou speakest absurdly Socrates, saith he, who willest me that am iunior to begin, seeing good manners require that the elder go before.
whom when Socrates by many Reasons urged to speak First to his brother Ch•rephon, and prevent him with conditions of peace, Thou Speakest absurdly Socrates, Says he, who willest me that am junior to begin, seeing good manners require that the elder go before.
lest it redound to thy shame if thou preuent thy brother in well doing? No, no, (beloued brethren) good manners it is in this, to go before our betters,
lest it redound to thy shame if thou prevent thy brother in well doing? No, no, (Beloved brothers) good manners it is in this, to go before our betters,
if thy Lord for the greater glorie of thy saluation commands thee to make friendship with thine offendor, being by him hurt, thou oughtest rather first to intreat him, that thou maist get of thy Lord a double reward.
if thy Lord for the greater glory of thy salvation commands thee to make friendship with thine Offender, being by him hurt, thou Ought rather First to entreat him, that thou Mayest get of thy Lord a double reward.
and seemes to say to him, rather then to the offending these words of my text, Go to thy brother, if he hath ought against thee, he addeth not, iustly,
and seems to say to him, rather then to the offending these words of my text, Go to thy brother, if he hath ought against thee, he adds not, justly,
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which agreeth offendendi & offenso to both parties, whether offending or offended, as Chemnitius obserueth on my Text. Which as he there doth but insinuate,
which agreeth offendendi & offenso to both parties, whither offending or offended, as Chemnitz observeth on my Text. Which as he there does but insinuate,
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and first sought reconcilement, Gen. 13. 8. So Laban with Iaakob, Iaakob with Esau, Ioseph with his offending brethren, first begins to make friendship.
and First sought reconcilement, Gen. 13. 8. So Laban with Jacob, Jacob with Esau, Ioseph with his offending brothers, First begins to make friendship.
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Yea God himselfe first seekes reconcilement with his enemies which dwell on the earth, 2. Cor. 5. 19. God in Christ (saith the Apostle) reconciled the world to himselfe, not God was reconciled,
Yea God himself First seeks reconcilement with his enemies which dwell on the earth, 2. Cor. 5. 19. God in christ (Says the Apostle) reconciled the world to himself, not God was reconciled,
Seeing then the King of kings goeth to his rebellious subiects for vnitie, the Creator to the creature, loue it selfe to hatred it selfe, the potter to his vessell of earth, God to man, the Almightie to a worme crawling betweene heauen and earth;
Seeing then the King of Kings Goes to his rebellious Subjects for unity, the Creator to the creature, love it self to hatred it self, the potter to his vessel of earth, God to man, the Almighty to a worm crawling between heaven and earth;
and manifest our selues to them that asked not after vs, yea all the day long stretch foorth our hands of fellowship and friendship vnto a gaine-saying people.
and manifest our selves to them that asked not After us, yea all the day long stretch forth our hands of fellowship and friendship unto a gainsaying people.
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I haue heard some bragge (saith Chrysostome ) that they went not againe to them, who but once did not respect them, which yet their Lord sibi gloriae duxit, counted his great glorie.
I have herd Some brag (Says Chrysostom) that they went not again to them, who but once did not respect them, which yet their Lord sibi Glory duxit, counted his great glory.
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as he did Ierusalem, quoties volui, how often would I haue reconciled thee, and thou wouldst not? And in imitation of thy Sauiour say thou of thy brother, I will neuer desist to winne thee from hatred,
as he did Ierusalem, How often volui, how often would I have reconciled thee, and thou Wouldst not? And in imitation of thy Saviour say thou of thy brother, I will never desist to win thee from hatred,
Is it peace my brother, is thine heart vpright toward me, as mine is toward thee? Seeke him, sollicite him in the Apostles phrase, Peace be to this house, to this chamber, to this studie;
Is it peace my brother, is thine heart upright towards me, as mine is towards thee? Seek him, solicit him in the Apostles phrase, Peace be to this house, to this chamber, to this study;
He neglecteth his owne honour, that he may moue charitie towards thy neighbour. Let my seruice be interrupted (saith he) that thy loue may be restored:
He neglecteth his own honour, that he may move charity towards thy neighbour. Let my service be interrupted (Says he) that thy love may be restored:
Whereby (saith that Father) he teacheth vs, that he counts charitie the most acceptable oblation of Christians, and without it no Christian sacrifice he will accept.
Whereby (Says that Father) he Teaches us, that he counts charity the most acceptable oblation of Christians, and without it no Christian sacrifice he will accept.
and to harken then the fat of rammes, 1. Sam. 15. 22. Heare ô my people (saith God to the Iewes) and I will speake, hearken ô Israell for I will testifie against thee, I will not reprooue thee for thine oblations and burnt offerings because they were not alway before me.
and to harken then the fat of rams, 1. Sam. 15. 22. Hear o my people (Says God to the Iewes) and I will speak, harken o Israel for I will testify against thee, I will not reprove thee for thine Oblations and burned offerings Because they were not always before me.
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Almightie God in the first of Esay forgot his owne people to be the children of Iaakob, because they forgot this oblation of loue to be the sacrifice of a God.
Almighty God in the First of Isaiah forgotten his own people to be the children of Jacob, Because they forgotten this oblation of love to be the sacrifice of a God.
and asketh them in iealousie as hot a• fire, What haue I to do with the multitude of your sacrifices saith the Lord? I am full of your burnt offerings of rammes and the fat of fed beasts.
and asks them in jealousy as hight a• fire, What have I to do with the multitude of your Sacrifices Says the Lord? I am full of your burned offerings of rams and the fat of fed beasts.
For he desired mercie more then sacrifice, and this knowledge of God more then burnt offerings, Hos. 6. 6. Thus he that is rather a God of the quickening spirit then of the dead letter, requireth more the quickening spirit of loue,
For he desired mercy more then sacrifice, and this knowledge of God more then burned offerings, Hos. 6. 6. Thus he that is rather a God of the quickening Spirit then of the dead Letter, requires more the quickening Spirit of love,
Wherewithall then shall I come before the Lord (saith his Prophet in the person of the people) and bow my selfe before the high God? Shall I come before him with burnt offerings and with calues of a yeare old? will the Lord be pleased with thousands of rammes,
Wherewithal then shall I come before the Lord (Says his Prophet in the person of the people) and bow my self before the high God? Shall I come before him with burned offerings and with calves of a year old? will the Lord be pleased with thousands of rams,
and to humble thy selfe to walke with thy God, Mich. 6. 8. This shal please the Lord better (saith Dauid ) then a bullocke that hath hornes and hoofes, Psal. 69. 31. And to loue God with all thy heart,
and to humble thy self to walk with thy God, Mich. 6. 8. This shall please the Lord better (Says David) then a bullock that hath horns and hoofes, Psalm 69. 31. And to love God with all thy heart,
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and thy neighbour as thy selfe, is more then all burnt offerings and sacrifices, saith Dauids sonne and Lord, Mark. 12. 33. Therefore would Abel be in charitie with Cain before he offered:
and thy neighbour as thy self, is more then all burned offerings and Sacrifices, Says David son and Lord, Mark. 12. 33. Therefore would Abel be in charity with Cain before he offered:
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prayer without loue, it is reiected, Esa. 1. 15. yea it is abhominable, Prou. 28. 9. nay no lesse then abhomination it selfe to the Lord, Prou. 15. 8. And it is impious that a wicked man in thought or deed shall come to pray,
prayer without love, it is rejected, Isaiah 1. 15. yea it is abominable, Prou. 28. 9. nay no less then abomination it self to the Lord, Prou. 15. 8. And it is impious that a wicked man in Thought or deed shall come to pray,
This is the salt which like that in the law must season our sacrifice, without which it is vnsauourie, Mark. 9. 49. and without this (like the Iewes in the Prophet Hos. 5. 6) we shal go with our sheepe and our bullockes (I meane our prayers the calues of our lippes, Hos. 14.) to seeke the Lord and shall not find him,
This is the salt which like that in the law must season our sacrifice, without which it is unsavoury, Mark. 9. 49. and without this (like the Iewes in the Prophet Hos. 5. 6) we shall go with our sheep and our bullocks (I mean our Prayers the calves of our lips, Hos. 14.) to seek the Lord and shall not find him,
Whether then we offer the sacrifice of prayer or thanksgiuing, in this must we lift vp pure hands without wrath, 1. Tim. 2. 8. and in that, out of one mouth must not proceed blessing of God,
Whither then we offer the sacrifice of prayer or thanksgiving, in this must we lift up pure hands without wrath, 1. Tim. 2. 8. and in that, out of one Mouth must not proceed blessing of God,
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and cursing of our neighbour, Iam. 3. 16. For when one prayeth and another curseth, whose voice will the Lord heare? And indeed how canst thou aske God forgiuenesse of thy sins,
and cursing of our neighbour, Iam. 3. 16. For when one Prayeth and Another Curseth, whose voice will the Lord hear? And indeed how Canst thou ask God forgiveness of thy Sins,
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when thou art not reconciled on earth to thy brother? How darest thou offer him a sacrifice of praise in those lips which are full of cursing and bitternesse? He will aske thee (saith Austine ) What hast thou here brought me? Offers munus tuum, & non es munus Dei, thou offerest me thy gift,
when thou art not reconciled on earth to thy brother? How Darest thou offer him a sacrifice of praise in those lips which Are full of cursing and bitterness? He will ask thee (Says Augustine) What hast thou Here brought me? Offers munus tuum, & non es munus Dei, thou offerest me thy gift,
And therefore if thy prayer be not of faith which worketh through loue, it doth but solemnize the funerall of thy faith, which thou before killedst through hatred.
And Therefore if thy prayer be not of faith which works through love, it does but solemnize the funeral of thy faith, which thou before killedest through hatred.
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so no wonder if God respected not his offering, whose person he for that cause despised, Quia etsi nec dum fratricida, iam tamen fideicidae te•ebatur, because though not yet he had killed his only brother,
so no wonder if God respected not his offering, whose person he for that cause despised, Quia Though nec dum fratricida, iam tamen fideicidae te•ebatur, Because though not yet he had killed his only brother,
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This then (saith Austine ) is the bond of peace, which both clerickes and laickes must bring with their sacrifice, sine qua non suscipitur sacerdotis oratio,
This then (Says Augustine) is the bound of peace, which both Clerks and laics must bring with their sacrifice, sine qua non suscipitur Sacerdote oratio,
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For seeing we must as well with one mind as one mouth praise and pray God the Father of Iesus Christ, Roman. 15. 6. surely vnlesse both (like those odours which were the prayers of the Saints) be kindled with this heauenly fire, they cannot ascend to the Lord of hosts,
For seeing we must as well with one mind as one Mouth praise and pray God the Father of Iesus christ, Roman. 15. 6. surely unless both (like those odours which were the Prayers of the Saints) be kindled with this heavenly fire, they cannot ascend to the Lord of hosts,
so must we with the elders, Apoc. 5. 8. when we offer vp these odours the prayers of the Saints, haue euery one his harpe, (which is a symbole of harmonie,
so must we with the Elders, Apocalypse 5. 8. when we offer up these odours the Prayers of the Saints, have every one his harp, (which is a symbol of harmony,
And therefore when the Psalmist exhorted euery Leuite in the temple to praise the Lord, Psal. 134. 1. 2. he tels them, the blessing of the Lord is not giuen vnto them therefore, till they all be one, vers. 3. The Lord blesse thee, not, the Lord blesse ye,
And Therefore when the Psalmist exhorted every Levite in the temple to praise the Lord, Psalm 134. 1. 2. he tells them, the blessing of the Lord is not given unto them Therefore, till they all be one, vers. 3. The Lord bless thee, not, the Lord bless you,
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Therefore came Christ to his disciples with a blessing of comfort, when on the sea they were rowing together, Mat. 14. 27. Therefore came he to his Apostles with a blessing of peace,
Therefore Come christ to his Disciples with a blessing of Comfort, when on the sea they were rowing together, Mathew 14. 27. Therefore Come he to his Apostles with a blessing of peace,
when in vnitie they were assembled together, Ioh. 20. 19. Therefore sent he not them the holy Ghost, till with one accord they were gathered together, Act. 2. 1. Therefore filled he his Saints with the holy Ghost,
when in unity they were assembled together, John 20. 19. Therefore sent he not them the holy Ghost, till with one accord they were gathered together, Act. 2. 1. Therefore filled he his Saints with the holy Ghost,
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when in one soule and one heart they conuersed together, Act. 4. 31. So true was his promise which he made to them all, Verily I say vnto you, that if two of you 〈 ◊ 〉 shal with harmony agree in any thing vpon earth, whatsoeuer ye shall desire, it shall be giuen you,
when in one soul and one heart they conversed together, Act. 4. 31. So true was his promise which he made to them all, Verily I say unto you, that if two of you 〈 ◊ 〉 shall with harmony agree in any thing upon earth, whatsoever you shall desire, it shall be given you,
for where two or three are gathered in my name, there am I in the middest of them, Math. 18. 19. And so needful it is that before we do offer the calues of our lips to our God, we be first vnited and reconciled to our brother.
for where two or three Are gathered in my name, there am I in the midst of them, Math. 18. 19. And so needful it is that before we do offer the calves of our lips to our God, we be First united and reconciled to our brother.
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Et quam diu illum placare non possumus, nescio an consequenter muner a nostra offeramus Deo, and so long as we cannot pacifie and appease him, I cannot tell (saith Ierome ) whether after we may offer our gifts of praise and prayer vnto God.
Et quam Diu Ilum Placare non possumus, nescio an Consequently muner a nostra offeramus God, and so long as we cannot pacify and appease him, I cannot tell (Says Jerome) whither After we may offer our Gifts of praise and prayer unto God.
For if (like the factious Corinthians) when ye come together in the Church to receiue, there be dissentions among you, the Apostle tels you, this is not to eate the Lords body,
For if (like the factious Corinthians) when you come together in the Church to receive, there be dissensions among you, the Apostle tells you, this is not to eat the lords body,
but to eate of the bread and drinke of the cup vnworthily to your owne damnation, 1. Cor. 11. 29. Let a man therefore first examine himselfe of his brotherly loue and reconcilement;
but to eat of the bred and drink of the cup unworthily to your own damnation, 1. Cor. 11. 29. Let a man Therefore First examine himself of his brotherly love and reconcilement;
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and till then not dare to eate of this bread and drinke of this cup. We read that the ancient Romanes ordained a feast, wherat men at enmitie were recōciled:
and till then not Dare to eat of this bred and drink of this cup. We read that the ancient Romans ordained a feast, whereat men At enmity were reconciled:
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& if any iar was risen vp among them, apud sacra mensae tollebantur, the breach was made vp at that solemne feast by their friends, which therefore they termed Charistia. The Saints in the Apostolicall times (whether they learned it from Christs supper before the communion,
& if any jar was risen up among them, apud sacra mensae tollebantur, the breach was made up At that solemn feast by their Friends, which Therefore they termed Charistia. The Saints in the Apostolical times (whither they learned it from Christ supper before the communion,
or from the Apostles as most suppose) at their receiuing of the Lords Supper, had their feasts also, 1. Cor. 11. 21. which S. Iude termeth NONLATINALPHABET, feasts of loue,
or from the Apostles as most suppose) At their receiving of the lords Supper, had their feasts also, 1. Cor. 11. 21. which S. Iude termeth, feasts of love,
and the faithfull continued them in the Primitiue Church, as the auncient Fathers obserue, wherein they ate their meate together with singlenesse of heart, that so they might examine their mutuall charitie when they receiued.
and the faithful continued them in the Primitive Church, as the ancient Father's observe, wherein they ate their meat together with singleness of heart, that so they might examine their mutual charity when they received.
Though we haue not those Agapas, yet haue we this great feast of loue, before which the Apostle requireth NONLATINALPHABET, brotherly loue, which we must examine before we eate of this bread and drinke of this c•p. 1. Cor. 11. 28. For if the Iewes might not eate the paschal Lamb,
Though we have not those Agapas, yet have we this great feast of love, before which the Apostle requires, brotherly love, which we must examine before we eat of this bred and drink of this c•p. 1. Cor. 11. 28. For if the Iewes might not eat the paschal Lamb,
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vnlesse their loines were first girded vp, their shooes on their feet, and their staues in their hands, Exod. 12. 11. much lesse may we eate of our Passeouer, which is Christ sacrificed for vs,
unless their loins were First girded up, their shoes on their feet, and their staves in their hands, Exod 12. 11. much less may we eat of our Passover, which is christ sacrificed for us,
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neither in the leauen of maliciousnesse and wickednesse, but with the vnleauened bread of sinceritie and truth, 1. Cor. 5. 8. as the Iewes while their feast lasted might eate none but bread vnleauened.
neither in the leaven of maliciousness and wickedness, but with the unleavened bred of sincerity and truth, 1. Cor. 5. 8. as the Iewes while their feast lasted might eat none but bred unleavened.
It is Salomons lesson to euery inuited guest at a carnal supper, Prou. 23. 1. When thou comest to eate with a Prince, consider diligently what is set before thee,
It is Solomon's Lesson to every invited guest At a carnal supper, Prou. 23. 1. When thou Comest to eat with a Prince, Consider diligently what is Set before thee,
we had need to take heed to our foot when we enter into the house of God, that we put off our shooes and sandals, our iniuries and scandals, seeing the place whereon we stand is so holy ground.
we had need to take heed to our foot when we enter into the house of God, that we put off our shoes and Sandals, our injuries and scandals, seeing the place whereon we stand is so holy ground.
And for the Prince with whom we eate, seeing he is King of kings, at whose messe we sit (saith Chrysostome ) whereof euen the Angels are attendants, with what diligence should we consider him who is set before vs? If Ioseph durst not come being inuited of Pharao, till he had first shauen his head and changed his rayment, Gen. 41. 14. how dare we come to this supper of the Lambe,
And for the Prince with whom we eat, seeing he is King of Kings, At whose mess we fit (Says Chrysostom) whereof even the Angels Are attendants, with what diligence should we Consider him who is Set before us? If Ioseph durst not come being invited of Pharaoh, till he had First shaven his head and changed his raiment, Gen. 41. 14. how Dare we come to this supper of the Lamb,
before we haue cut off excrementa malitiae, those excrements or superfluitie of maliciousnesse, and put on the new man of a wedding garment of charitie? And if Iaakobs sonnes did with such diligence addresse and make ready themselues,
before we have Cut off excrementa malitiae, those excrements or superfluity of maliciousness, and put on the new man of a wedding garment of charity? And if Iaakobs Sons did with such diligence address and make ready themselves,
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because at noone they should dine with Ioseph their princely brother, Gen. 43. how should we first prepare our selues, seeing we are to eate at the Lords table, who searcheth his guests if any want the wedding garment of loue? Mat. 22. 11. We know him that hath said:
Because At noon they should dine with Ioseph their princely brother, Gen. 43. how should we First prepare our selves, seeing we Are to eat At the lords table, who Searches his guests if any want the wedding garment of love? Mathew 22. 11. We know him that hath said:
But as those dogs and these swine he excludes from the holy citie and supper of the Lambe, Apoc. 22. so from the holy communion and supper of the Lord, 1. Cor. 11. with that Noli me tangere of the Apostle, touch not, tast not, handle not.
But as those Dogs and these Swine he excludes from the holy City and supper of the Lamb, Apocalypse 22. so from the holy communion and supper of the Lord, 1. Cor. 11. with that Noli me tangere of the Apostle, touch not, taste not, handle not.
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For albeit malicious Iudas he admitted to his former supper of the paschall lambe, Ioh. 13. 26. yet excluded he Iudas from this last supper of the Lambe of God, which was the banquet (as it were) of the former,
For albeit malicious Iudas he admitted to his former supper of the paschal lamb, John 13. 26. yet excluded he Iudas from this last supper of the Lamb of God, which was the banquet (as it were) of the former,
& sent him out with this prohibition, That thou dost do quickly, v. 27. & as soone he had receiued the soppe dipped in the dish of the paschall lambe, NONLATINALPHABET, he went out immediatly, saith Iohn, vers. 30. before the supper of the sacrament:
& sent him out with this prohibition, That thou dost do quickly, v. 27. & as soon he had received the sop dipped in the dish of the paschal lamb,, he went out immediately, Says John, vers. 30. before the supper of the sacrament:
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much more should we in keeping this fast of the true passeouer, purge out of our minds the old leauen of maliciousnesse, 1. Cor. 5. 7. And this we, rather then they that,
much more should we in keeping this fast of the true passover, purge out of our minds the old leaven of maliciousness, 1. Cor. 5. 7. And this we, rather then they that,
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because though by prescript he bid them eate theirs with soure herbes, Exod. 12. 8. yet vs by precept he forbids to eate ours with rootes of bitternesse, Heb. 12. 15. wherefore let all bitternesse,
Because though by prescript he bid them eat theirs with soure herbs, Exod 12. 8. yet us by precept he forbids to eat ours with roots of bitterness, Hebrew 12. 15. Wherefore let all bitterness,
so we that are many are one bread and one bloud, because we are al partakers of one bread and one cup, 1. Cor. 10. 17. doubtlesse this communion of bread and wine should cause a common vnion of body and spirit, that we be all of one mouth and one mind.
so we that Are many Are one bred and one blood, Because we Are all partakers of one bred and one cup, 1. Cor. 10. 17. doubtless this communion of bred and wine should cause a Common Union of body and Spirit, that we be all of one Mouth and one mind.
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We reade of Cataline, that to make his conspirators of one wicked will and affection, he caused them all to drinke each to other goblets of wine mixed with mans bloud, that consanguinitie of one cup which nature had not giuen, might vnite their affections.
We read of Cataline, that to make his conspirators of one wicked will and affection, he caused them all to drink each to other goblets of wine mixed with men blood, that consanguinity of one cup which nature had not given, might unite their affections.
And seeing contrariwise our Sauiour to make his followers of one mind and of one accord in the Lord, hath made them drinke of one cup of wine mystically mixed with no other but his owne bloud, saying, Bibite ex hoc omnes, drinke ye al of this, this is my bloud of the new testament:
And seeing contrariwise our Saviour to make his followers of one mind and of one accord in the Lord, hath made them drink of one cup of wine mystically mixed with no other but his own blood, saying, Bibite ex hoc omnes, drink you all of this, this is my blood of the new Testament:
and keepes the good wine till last) must not be put into old vessels, Mat. 9. 17. into vncleansed bodies saith Ambrose: let euery man know how to possesse his vessell in holines and honour, in charitie and loue, that no man oppresse or defraud his brother in any matter, but first purge himselfe from the rust of malice and canker of enuie, that he may be a vessell not of wood or earth,
and keeps the good wine till last) must not be put into old vessels, Mathew 9. 17. into uncleansed bodies Says Ambrose: let every man know how to possess his vessel in holiness and honour, in charity and love, that no man oppress or defraud his brother in any matter, but First purge himself from the rust of malice and canker of envy, that he may be a vessel not of wood or earth,
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Wherefore lay apart all filthinesse and superfluitie of maliciousnesse, and receiue with meeknesse the word, the essentiall word to be grafted in you, which is able to saue your soules.
Wherefore lay apart all filthiness and superfluity of maliciousness, and receive with meekness the word, the essential word to be grafted in you, which is able to save your Souls.
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let him imitate the serpent (saith Epiphanius and Bernard ) which when she comes to drinke of the riuer, Non accipit secum venenum, sed in latibulo relinquit, brings not her poison with her,
let him imitate the serpent (Says Epiphanius and Bernard) which when she comes to drink of the river, Non accipit secum venenum, sed in latibulo relinquit, brings not her poison with her,
Proinde & ipsi hoc miremur, saith Epiphanius, let vs also in this be wise as serpents, vt quando ad sacram Ecclesiam, aut ad preces, aut ad mysteria venerimus, malitiam & inimicitiam in cogitationibus nostris ne feramus:
Therefore & ipsi hoc miremur, Says Epiphanius, let us also in this be wise as Serpents, vt quando ad Sacrament Church, Or ad preces, Or ad Mysteries venerimus, Malitiam & inimicitiam in cogitationibus nostris ne feramus:
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For as the corporall meate and drinke (saith a Father) if it find a stomacke, opplet aduersis humoribus, with raw and indigested humors, hindreth more the concoction of those crudities, and hurteth both their digestions:
For as the corporal meat and drink (Says a Father) if it find a stomach, opplet aduersis humoribus, with raw and indigested humours, hindereth more the concoction of those crudities, and hurteth both their digestions:
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and NONLATINALPHABET saith Paul: For this very cause many are weake, and sicke among you, and many sleepe in their graues, 1. Cor. 11. 30. Wherefore before thou comest to this fountaine, that is, to the communion of the bodie and bloud of Christ, imitate the serpent saith Bernard, and cast vp thy poison, that is, thy hatred, thy anger, thy malice, thy enuie, thy euill will,
and Says Paul: For this very cause many Are weak, and sick among you, and many sleep in their graves, 1. Cor. 11. 30. Wherefore before thou Comest to this fountain, that is, to the communion of the body and blood of christ, imitate the serpent Says Bernard, and cast up thy poison, that is, thy hatred, thy anger, thy malice, thy envy, thy evil will,
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lest if, once hauing escaped from this filthinesse of the world, we be yet entangled therein againe and ouercome, the latter end with vs be worse then the beginning. 2. Pet. 2.
lest if, once having escaped from this filthiness of the world, we be yet entangled therein again and overcome, the latter end with us be Worse then the beginning. 2. Pet. 2.
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so this of the soule is so desperate, vt si relabantur, that if they fall backe againe and returne to their vomite, it is impossible they should be restored by repentance, Heb. 6. 6. seeing they crucifie againe to themselues the Sonne of God,
so this of the soul is so desperate, vt si relabantur, that if they fallen back again and return to their vomit, it is impossible they should be restored by Repentance, Hebrew 6. 6. seeing they crucify again to themselves the Son of God,
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and a good stomack for digestion of any wrong, least thou fall back againe. Behold, thou art made whole, sinne no more, least a worse thing come vnto thee.
and a good stomach for digestion of any wrong, lest thou fallen back again. Behold, thou art made Whole, sin no more, lest a Worse thing come unto thee.
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and garnished with hypocriticall colour of good will, then will he bring with him seuen other spirits worse then himselfe, which will enter in and dwell there;
and garnished with hypocritical colour of good will, then will he bring with him seuen other spirits Worse then himself, which will enter in and dwell there;
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But thou (beloued brother) like that good host in the Gospell, shew thou thy Sauiour the vpper chamber of thy heart, trimmed and prepared for his body,
But thou (Beloved brother) like that good host in the Gospel, show thou thy Saviour the upper chamber of thy heart, trimmed and prepared for his body,
and the sweet perfume of charitie, Ʋt tam beatus hospes nitido delectatus hospitio, stabilem a• perpetuam in nobis factat mansionem, that so blessed a guest delighted with his neate and sweet lodging, may abide with vs for euer,
and the sweet perfume of charity, Ʋt tam beatus Guest nitido delectatus hospitio, stabilem a• perpetuam in nobis factat mansionem, that so blessed a guest delighted with his neat and sweet lodging, may abide with us for ever,
And if there hath bin any iarre betwixt vs and our brother, let vs at least follow Scipio and Tiberius Gracchus, Qui ad cuius mensa sacra odio dissidentes venerant, ab ea & amicitia & affinitate iuncti discesserunt:
And if there hath been any jar betwixt us and our brother, let us At least follow Scipio and Tiberius Gracchus, Qui ad cuius mensa sacra odio dissidentes venerant, ab ea & Amicitia & affinitate iuncti discesserunt:
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and reuiling in the tongue, vers. 22. proportioneth a triple reconcilement, and paralele agreement, in tongue, hand and heart, all three implicitely wrapped in this one word of reconcilement, saith Musculus vers. 29. but by more equall correspondence (as I thinke) intended and implied in the words NONLATINALPHABET,
and reviling in the tongue, vers. 22. proportioneth a triple reconcilement, and paralele agreement, in tongue, hand and heart, all three implicitly wrapped in this one word of reconcilement, Says Musculus vers. 29. but by more equal correspondence (as I think) intended and implied in the words,
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and therefore that Father meting out a iust portion of reconcilement to the proportion of the offence, counter poiseth both with this equalitie and aequilibrium, Qualis praecessit offensio, talis debet sequi reconciliatio, wherein was the offence, therein should be the reconcilement.
and Therefore that Father meeting out a just portion of reconcilement to the proportion of the offence, counter poiseth both with this equality and Aequilibrium, Qualis Praecessit offensio, Talis debet sequi Reconciliation, wherein was the offence, therein should be the reconcilement.
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Yea our Sauior himselfe hauing censured a threefold breach, in heart, behauior, and speech with our brethren, vers. 22. not onely by analogie inferreth a correspondent agreement in my text,
Yea our Saviour himself having censured a threefold breach, in heart, behaviour, and speech with our brothers, vers. 22. not only by analogy infers a correspondent agreement in my text,
but explicitely proportioneth a three-fold reconcilement to these three, vers. 44. first as a Priest, the peace and reconcilement of the heart, Loue your enemies. Secondly as a Prophet, the peace and agreement of the tongue, Blesse them that curse you.
but explicitly proportioneth a threefold reconcilement to these three, vers. 44. First as a Priest, the peace and reconcilement of the heart, Love your enemies. Secondly as a Prophet, the peace and agreement of the tongue, Bless them that curse you.
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The beloued Disciple, an Euangelist in his Gospell, an Apostle in his Epistles, and a Prophet in his Apocalyps, prescribeth from his masters breast this trinitie of vnity, 1. Iohn 3. 18. Let vs not loue in word or tongue onely,
The Beloved Disciple, an Evangelist in his Gospel, an Apostle in his Epistles, and a Prophet in his Apocalypse, prescribeth from his Masters breast this trinity of unity, 1. John 3. 18. Let us not love in word or tongue only,
Wherfore treading in the steps of our blessed Sauiour, his holy Apostle, the grauest auncient Fathers, our soundest moderne interpreters, in the way of truth and naturall reason, giue me leaue (without censure of that fine subtilty,
Wherefore treading in the steps of our blessed Saviour, his holy Apostle, the Gravest ancient Father's, our soundest modern Interpreters, in the Way of truth and natural reason, give me leave (without censure of that fine subtlety,
our speech must be gracious alway, and poudred with salt, Col. 4. 6. and like that word of reconciliation, beseech and pray our enemies for Christs sake to be reconciled,
our speech must be gracious always, and powdered with salt, Col. 4. 6. and like that word of reconciliation, beseech and pray our enemies for Christ sake to be reconciled,
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for when such brawling and debate was risen betwixt his and Lots heard-men about grasing and pasture, that their maister Lot (like our quarelling Gentles) counting his seruants supposed iniury his owne indignitie, began to be inflamed;
for when such brawling and debate was risen betwixt his and Lots Herdsmen about grazing and pasture, that their master Lot (like our quarrelling Gentiles) counting his Servants supposed injury his own indignity, began to be inflamed;
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Abraham that blessed peace-maker comes to him like the Doue with an Oliue branch of peace in his mouth, Gen. 13. Let there be (I pray thee) no strife betweene me and thee,
Abraham that blessed peacemaker comes to him like the Dove with an Olive branch of peace in his Mouth, Gen. 13. Let there be (I pray thee) no strife between me and thee,
He saith not, What stirre is this my Nephew? Dare thy seruants or any of thy houshold open their mouth or mutter against me and my substance? Do they not remember how farre they are inferiour to vs? Whence hast thou so great abundance? was it not from my care and prouision? VVho made thee thus eminent and glorious among men? did not I, who was to thee in stead of all? I was a father to thee in all things,
He Says not, What stir is this my Nephew? Dare thy Servants or any of thy household open their Mouth or mutter against me and my substance? Do they not Remember how Far they Are inferior to us? Whence hast thou so great abundance? was it not from my care and provision? Who made thee thus eminent and glorious among men? did not I, who was to thee in stead of all? I was a father to thee in all things,
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and doest thou thus requite my seruice and charges? Did I for this hope alwayes take thee for my companion in my iourney? Be it so that nothing which I haue done for thee come into thy mind, oughtest thou not at leastwise to honour my crowne of age,
and dost thou thus requite my service and charges? Did I for this hope always take thee for my Companion in my journey? Be it so that nothing which I have done for thee come into thy mind, Ought thou not At leastwise to honour my crown of age,
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and reuerence my hoary haires? No, Abraham saith none of these things, saith Chrysostome, but parleth for peace with words of meeknesse and speeches of pacification.
and Reverence my hoary hairs? No, Abraham Says none of these things, Says Chrysostom, but parleth for peace with words of meekness and Speeches of pacification.
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And although Lot (as a Iew noteth) was Amicus suspectae fidei, no constant but a wauering friend, who often proudly and disdainefully vsed Abraham, yet see (saith Chrysostome ) how with faire words he intreates his agreement; and prayeth him be reconciled.
And although Lot (as a Iew notes) was Amicus suspectae fidei, no constant but a wavering friend, who often proudly and disdainfully used Abraham, yet see (Says Chrysostom) how with fair words he intreats his agreement; and Prayeth him be reconciled.
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We are brethren, saith he, brethren in the flesh, and kinsfolkes by bloud, brethren in the spirit and consorts in religion, in the midst of a naughtie and crooked nation,
We Are brothers, Says he, brothers in the Flesh, and kinsfolks by blood, brothers in the Spirit and consorts in Religion, in the midst of a naughty and crooked Nation,
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for yet the Canaanites and Perizzites dwell in this land, whose dissentions our discord will vnite, whose idolatrie this staining of our religion will aduantage,
for yet the Canaanites and Perizzites dwell in this land, whose dissensions our discord will unite, whose idolatry this staining of our Religion will advantage,
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This was Iaakobs practise to his brother Esau who sought his life, for he spake vnto him mildly by the mouth of his seruants, and submissiuely by his owne.
This was Iaakobs practise to his brother Esau who sought his life, for he spoke unto him mildly by the Mouth of his Servants, and submissively by his own.
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For indeed a soft answer putteth away wrath, saith Salomon, Prou. 15. 1. or (as with Ierome most reade it) breaketh wrath. A Metaphor (me thinkes) borrowed from two in a combat:
For indeed a soft answer putteth away wrath, Says Solomon, Prou. 15. 1. or (as with Jerome most read it) breaks wrath. A Metaphor (me thinks) borrowed from two in a combat:
When the Ephramites contended with G•deou for not calling them to •arre against the M•di•nites, he gaue them this soft answer, that he preferred their exploits so farre aboue his owne,
When the Ephraimites contended with G•deou for not calling them to •arre against the M•di•nites, he gave them this soft answer, that he preferred their exploits so Far above his own,
Faire language is a Phisition for the disease of anger, which is impatient, as that towne-Clearke of Ephesus, Ille regit dictis animos & pectora mulcet, with his soft answer appeased the rage of those seditious Citizens, Act. 19. •5.
Fair language is a physician for the disease of anger, which is impatient, as that towne-Clearke of Ephesus, Isle regit dictis Animos & pectora mulcet, with his soft answer appeased the rage of those seditious Citizens, Act. 19. •5.
as a lenitiue to supple the liuing flesh, the Apostles practise may warrant my doing, who came to exhort obedient Romaines with the spirit of meeknesse, and came to the foolish Galatians with a rod, and prepared a rod for the f••les, backe, as the Wiseman speaketh.
as a lenitive to supple the living Flesh, the Apostles practice may warrant my doing, who Come to exhort obedient Romans with the Spirit of meekness, and Come to the foolish Galatians with a rod, and prepared a rod for the f••les, back, as the Wiseman speaks.
and a sword in the other to cut downe all resistance, Neh. 4. 17. so the restorer of the breach of peace among the liuing stones of Ierusalem aboue, must both exhort with wholesome doctrine,
and a sword in the other to Cut down all resistance, Neh 4. 17. so the restorer of the breach of peace among the living stones of Ierusalem above, must both exhort with wholesome Doctrine,
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and rebuke the gaine-sayers and all gaine-doers too, Tit. 1. 9. This doctrine then (beloued in Christ Iesus) may first lesson vs frō Christs precept and Abrahams practise, to intreat peace with our offending brother:
and rebuke the gainsayers and all gaine-doers too, Tit. 1. 9. This Doctrine then (Beloved in christ Iesus) may First Lesson us from Christ precept and Abrahams practise, to entreat peace with our offending brother:
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If he hath slandered, backbited, railed or spoken euill of thee, saith Seneca, thinke whether thou hast not done so before, remember how thou hast spoken euill of many;
If he hath slandered, backbited, railed or spoken evil of thee, Says Senecca, think whither thou hast not done so before, Remember how thou hast spoken evil of many;
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Giue not thine heart to all the words that men speake, for oftentimes also thine heart knoweth that thou likewise hast spoken euill of others, Eccles. 7. 23. 24. Let vs thinke (saith that graue Philosopher) that some do not iniure vs,
Give not thine heart to all the words that men speak, for oftentimes also thine heart Knoweth that thou likewise hast spoken evil of Others, Eccles. 7. 23. 24. Let us think (Says that graven Philosopher) that Some do not injure us,
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Who so would thus retire into himselfe, how iust occasion of offence his tongue hath giuen to others, should quicken and extenuate his offenders speeches,
Who so would thus retire into himself, how just occasion of offence his tongue hath given to Others, should quicken and extenuate his offenders Speeches,
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and giue him verba remissionis, words of forgiuenesse, which is indeed the word of reconciliation. This word of remission our Sauiour thought the best meanes to winne him from discord,
and give him verba remissionis, words of forgiveness, which is indeed the word of reconciliation. This word of remission our Saviour Thought the best means to win him from discord,
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and spake kindly vnto them, Gen. 50. 21. We reade of Iulius Caesar, though an heathen and an Emperour, that he neuer conceiued so great displeasure and priuie grudge against mans speeches, which vpon offered occasion he would not willingly lay away:
and spoke kindly unto them, Gen. 50. 21. We read of Julius Caesar, though an heathen and an Emperor, that he never conceived so great displeasure and privy grudge against men Speeches, which upon offered occasion he would not willingly lay away:
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for when Caius Caluus after his infamous Epigrammes against him, made sute by his friends for his friendship againe, vltrò ac prior ad cum scripsit, of his owne accord he first wrote to him for reconcilement.
for when Caius Calvus After his infamous Epigrams against him, made suit by his Friends for his friendship again, vltrò ac prior ad cum scripsit, of his own accord he First wrote to him for reconcilement.
Yea when Catullus the virulent Poet, who diffamed him with some opprobrious verses, came to make him satisfaction, adhibuit coenae, he bad him to supper,
Yea when Catullus the virulent Poet, who diffamed him with Some opprobrious Verses, Come to make him satisfaction, adhibuit Coenae, he bade him to supper,
And when Caius Memmius his professed enemy, whose bitter inuectiues he answered, stood to be Consul, suffragator extitit, he gaue him his voice to be Consul.
And when Caius Memmius his professed enemy, whose bitter invectives he answered, stood to be Consul, suffragator Extitit, he gave him his voice to be Consul.
And as when thou art offended, thou must winne him with that word of reconcilement, I forgiue thee: so must thou when thou art offensiue woo him with that speech of submission, I confesse vnto thee: or else with Dauid when thou labourest for peace,
And as when thou art offended, thou must win him with that word of reconcilement, I forgive thee: so must thou when thou art offensive woo him with that speech of submission, I confess unto thee: or Else with David when thou labourest for peace,
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A brother offended (saith Salomon) is harder to winne then a strong citie, and their contentions are like the bar of a pallace which cannot be broken off.
A brother offended (Says Solomon) is harder to win then a strong City, and their contentions Are like the bar of a palace which cannot be broken off.
Wofull examples, as of Iaakob and Esau, Isaac and Isma•l, Eteocles and Polynices, Charephon and Chaerecrates, and many other both ciuill and spirituall brethren, manifest this truth of the Wiseman.
Woeful Examples, as of Jacob and Esau, Isaac and Isma•l, Eteocles and Polynices, Charephon and Chaerecrates, and many other both civil and spiritual brothers, manifest this truth of the Wiseman.
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The heathen man yeelds a reason, because great and weightie must needs be the causes which dissipate and loose so neare coniunction, whence their breach becomes irreconcilable.
The heathen man yields a reason, Because great and weighty must needs be the Causes which dissipate and lose so near conjunction, whence their breach becomes irreconcilable.
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Neuerthelesse if thou come with this peccaui and confession in thy mouth, brotherly loue (as a Father resembles it) is like the gra••e or cience of a tree, which though it be plucked off from the stocke, may be afterward ingrafted and beare fruite againe.
Nevertheless if thou come with this peccaui and Confessi in thy Mouth, brotherly love (as a Father resembles it) is like the gra••e or cience of a tree, which though it be plucked off from the stock, may be afterwards ingrafted and bear fruit again.
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Therefore when scandall is giuen, sends our Sauiour the stumbling blocke to his brother with this peccaus in his mouth, It repenteth me, Luke 17. 4. And as the Lord would haue all offenders to be penitentiaries,
Therefore when scandal is given, sends our Saviour the stumbling block to his brother with this peccaus in his Mouth, It Repenteth me, Lycia 17. 4. And as the Lord would have all offenders to be penitentiaries,
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And although Quidam insultant instant { que } submissis (as Seneca speaketh) some base natures insult and tread on them who lye prostrate at their feete for their fauour:
And although Quidam insultant instant { que } submissis (as Senecca speaks) Some base nature's insult and tread on them who lie prostrate At their feet for their favour:
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and like their heauenly father 1. Kin. 21. taking notice of their submission, will say, Seest thou how he is humbled before me? because he submitteth himselfe before me, I will accept him.
and like their heavenly father 1. Kin. 21. taking notice of their submission, will say, See thou how he is humbled before me? Because he submitteth himself before me, I will accept him.
Iosephs brethren who had sold him, came to their brother with Forgiue now we pray thee 〈 … 〉respass• of thy seruants, and he was appeased, Gen. 50. 17. Rebellious Shimei who cursed Dauid, came to him with a prostrate confession ▪ Let not my Lord (saith he) impute wickednesse vnto me, nor remember the thing that thy seruant did wickedly, that the King shold take it to hart,
Joseph's brothers who had sold him, Come to their brother with Forgive now we pray thee 〈 … 〉respass• of thy Servants, and he was appeased, Gen. 50. 17. Rebellious Shimei who cursed David, Come to him with a prostrate Confessi ▪ Let not my Lord (Says he) impute wickedness unto me, nor Remember the thing that thy servant did wickedly, that the King should take it to heart,
When Antilochus in Homer had incensed M•n•laus, and through some contention prouoked his displeasure; by submission of person, and confession of offence he recouered his former fauor:
When Antilochus in Homer had incensed M•n•laus, and through Some contention provoked his displeasure; by submission of person, and Confessi of offence he recovered his former favour:
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But alas, how many of vs come short of Iosephs brethren, nay wicked Shimei, and thinke it disgrace to acknowledge our faults, but either apologize them through pride,
But alas, how many of us come short of Joseph's brothers, nay wicked Shimei, and think it disgrace to acknowledge our Faults, but either apologise them through pride,
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How many (saith Austine ) haue offended their brethren, and will not acknowledge their faults, nor say Forgiue me? Non crubu•runt peccare, & crubescunt rogart:
How many (Says Augustine) have offended their brothers, and will not acknowledge their Faults, nor say Forgive me? Non crubu•runt Peccare, & crubescunt rogart:
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if ye shall find that ye haue spoken that which ye should not haue spoken, confesse your fault, aske forgiuenesse of your brethren, do it, be not ashamed to beg pardon.
if you shall find that you have spoken that which you should not have spoken, confess your fault, ask forgiveness of your brothers, do it, be not ashamed to beg pardon.
But as Agamemnon in Homer, excusing himselfe laid all his iarre with Achilles on Ate, NONLATINALPHABET, I am not the cause or author of this garboile (saith he) but Ate; NONLATINALPHABET, which wrongeth al men:
But as Agamemnon in Homer, excusing himself laid all his jar with Achilles on Ate,, I am not the cause or author of this garboil (Says he) but Ate;, which wrongeth all men:
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worse herein then that Grecian captaine, that whereas he made but Ate the euill spirit the cause of that discord, they say like Ahab it is à •e, it is thou my brother that troublest Israell,
Worse herein then that Grecian captain, that whereas he made but Ate the evil Spirit the cause of that discord, they say like Ahab it is à •e, it is thou my brother that troublest Israel,
so may such virulent tongues here iustly be reprooued, which cruelly, disdainefully, and dispitefully speaking against the righteous, condemne the innocent blood.
so may such virulent tongues Here justly be reproved, which cruelly, disdainfully, and despitefully speaking against the righteous, condemn the innocent blood.
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Iob had his part of such friends, How long will ye ve•ce my soule, and torment me with words? Ye haue now ten times reproched me, and are not ashamed: ye are impudent toward me.
Job had his part of such Friends, How long will you ve•ce my soul, and torment me with words? You have now ten times reproached me, and Are not ashamed: you Are impudent towards me.
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for they be all adulterers, and an assembly of rebels, For they haue bent their tongue like a bow for lies, their tongue is as an arrow shot out, Ier. 9. 2. 3. 8. Dauid sets downe all the weapons of their warfare, Psal. 37. 14. The wicked haue drawne their sword,
for they be all Adulterers, and an assembly of rebels, For they have bent their tongue like a bow for lies, their tongue is as an arrow shot out, Jeremiah 9. 2. 3. 8. David sets down all the weapons of their warfare, Psalm 37. 14. The wicked have drawn their sword,
The Lydians weapon of offence was a sword, and the Lybians was a bow: but these Gods archers (as Iob calleth them) or rather the diuels archers (as Origen termes them) like that king of Israell (2. King. 6. 22) fight gladio & arcu, with the sword and with the bow: Arcu eminus sanciant absentes, gladio cominus vulnerās praesentes, saith a writer:
The Lydians weapon of offence was a sword, and the Libyans was a bow: but these God's archers (as Job calls them) or rather the Devils archers (as Origen terms them) like that King of Israel (2. King. 6. 22) fight Gladio & arcu, with the sword and with the bow: Arcu eminus sanciant absentes, Gladio cominus vulnerans praesentes, Says a writer:
the bow (saith he) is their tongue, the arrowes are their intents and deuices, or (as Dauid expounds it) bitter words, and the quiuer is their heart: Ʋe•e•at is grauida sagittis, full of poisoned shafts.
the bow (Says he) is their tongue, the arrows Are their intents and devices, or (as David expounds it) bitter words, and the quiver is their heart: Ʋe•e•at is grauida sagittis, full of poisoned shafts.
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and those things which proceed out of the mouth come from the heart) and they shoote them out with their tongue, which they bend vp to wound their brethren:
and those things which proceed out of the Mouth come from the heart) and they shoot them out with their tongue, which they bend up to wound their brothers:
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but such stormie tempest should hereafter surcease, Gen. 9. 13. 16. so contrariwise the diuell hath set his bow in these cloudes without water, to suscitate and stirre vp tempests, to trouble serenitie and calmenesse in the soule of others, to discomfite peace, to make garboiles and warre, to raise vp whirlwinds and storms:
but such stormy tempest should hereafter surcease, Gen. 9. 13. 16. so contrariwise the Devil hath Set his bow in these Clouds without water, to suscitate and stir up tempests, to trouble serenity and calmness in the soul of Others, to discomfit peace, to make garboils and war, to raise up whirlwinds and storms:
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and such clouds are caried about with a tempest, to whom the blacke darkenesse is reserued for euer, 2. Pet. 2. 17. For when thou seest one passionibus agitatum, tossed of contrarie winds,
and such Clouds Are carried about with a tempest, to whom the black darkness is reserved for ever, 2. Pet. 2. 17. For when thou See one passionibus agitatum, tossed of contrary winds,
And their virulent arrowes were lesse poisonous, if onely in secret as our English readeth, NONLATINALPHABET as the 70. translate, in obscura luna, as Austine with others render it:
And their virulent arrows were less poisonous, if only in secret as our English readeth, as the 70. translate, in Obscure luna, as Augustine with Others render it:
They shall walke with me in white, for they are worthie, Apoc. 3. 4. Seeing they shoote at the vertue and innocencie of their brethren, at the vpright in heart, at the vpright in conuersation, at the innocent in soule, (as Dauid who was their white complained) surely as the bow in these cloudes is opposite and against the Sunne,
They shall walk with me in white, for they Are worthy, Apocalypse 3. 4. Seeing they shoot At the virtue and innocence of their brothers, At the upright in heart, At the upright in Conversation, At the innocent in soul, (as David who was their white complained) surely as the bow in these Clouds is opposite and against the Sun,
The archers grieued him, and shot against him, and hateth him, saith old Iaakob, Gen. 49. 23. Those archers were his brethren, saith Abulensis, euen his owne brethren, saith Chrysost•me, who conspiring together against him, accused him with ioynt consent to their Father, grieued him, shot against him, and hated him;
The archers grieved him, and shot against him, and hates him, Says old Jacob, Gen. 49. 23. Those archers were his brothers, Says Abulensis, even his own brothers, Says Chrysost•me, who conspiring together against him, accused him with joint consent to their Father, grieved him, shot against him, and hated him;
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they grieued him iniuria operis: they shot against him blasphemia oris: and they hated him inuidia cordis, saith Hugo: with iniurie of the hand, blasphemie of the tongue, and malice of the heart.
they grieved him Iniuria operis: they shot against him Blasphemy oris: and they hated him inuidia Cordis, Says Hugo: with injury of the hand, blasphemy of the tongue, and malice of the heart.
But his bow abode strong, and the armes of his hands were strengthened by the hands of the mightie God of Iaakob, saith his father, vers. 24. This indeed i• 〈 ◊ 〉 vnderstood of Iosoph• brethren, saith Lyr•, but mystically must be meant of other insolent yong men, who vexe with their tongues any who is not like to themselues:
But his bow Abided strong, and the arms of his hands were strengthened by the hands of the mighty God of Jacob, Says his father, vers. 24. This indeed i• 〈 ◊ 〉 understood of Iosoph• brothers, Says Lyr•, but mystically must be meant of other insolent young men, who vex with their tongues any who is not like to themselves:
young men indeed and children in vnderstanding, but in malitiousnesse of ripe yeares (as the Apostle count• their age) whose tongue in preaching peace and glad tidings, is like the rainebow without an arrow and chosen sh•••:
young men indeed and children in understanding, but in malitiousnesse of ripe Years (as the Apostle count• their age) whose tongue in preaching peace and glad tidings, is like the rainbow without an arrow and chosen sh•••:
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the bend of their bow like the arch of that, (as one obserues) is then turned from vs, their quiuer is then emptie and their tongue starts aside like a broken bow;
the bend of their bow like the arch of that, (as one observes) is then turned from us, their quiver is then empty and their tongue starts aside like a broken bow;
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L• the• they hand their bow (saith Dauid, ) and make readie their arrowes within the quiuet, that secretly they may hit them which are vpright in heart, to smite the bird while she singeth of peace;
L• the• they hand their bow (Says David,) and make ready their arrows within the quiuet, that secretly they may hit them which Are upright in heart, to smite the bird while she sings of peace;
but when like the Nightingale he sung sweetly of peace, then they bent their bow and made readie their arrowes within the quiuer to shoote at this vpright in heart:
but when like the Nightingale he sung sweetly of peace, then they bent their bow and made ready their arrows within the quiver to shoot At this upright in heart:
and let vs not giue heed• to any of his words, Ier. 18. 18. Stephen when he preached peace to the stif-necked Iewes, they had bent and drawne it so farre, that they brake their bow:
and let us not give heed• to any of his words, Jeremiah 18. 18. Stephen when he preached peace to the Stiffnecked Iewes, they had bent and drawn it so Far, that they brake their bow:
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Sometime the holy Ghost compareth them to dogs, Psal. 22 16. Many dogs are come about me, saith Dauid. Who are these dogs saith Austine, but they qui canine more latrant, nihil illis fit & l•trant:
Sometime the holy Ghost compareth them to Dogs, Psalm 22 16. Many Dogs Are come about me, Says David. Who Are these Dogs Says Augustine, but they qui canine more latrant, nihil illis fit & l•trant:
and they will aske me as did Hazael, 2. King. 8. Am I a dogge that I should do this thing? howbeit seeing with Shimei they barke at a Dauid, and with that Cinicke snarle at euery man, they may be tearmed with the one conuiciorum c•n•s, and with the other be called a dead dogge. For as we reade of some monsters in Scythia, which though they haue mans feature beneath,
and they will ask me as did hazael, 2. King. 8. Am I a dog that I should do this thing? howbeit seeing with Shimei they bark At a David, and with that Cinicke snarl At every man, they may be termed with the one conuiciorum c•n•s, and with the other be called a dead dog. For as we read of Some monsters in Scythia, which though they have men feature beneath,
Vah, quibus illum lacerarem modis? Sublimem medium arripere•, & capite primum in terram statuerem: Adolescenti ipsi eriperem oculos: post hac praecipitem darem, Caeteros ruerem, agerem, raperem, tunderem, & prosternerem.
Vah, quibus Ilum lacerarem modis? Sublimem medium arripere•, & capite primum in terram statuerem: Adolescenti ipsi eriperem Eyes: post hac praecipitem darem, Others ruerem, agerem, raperem, tunderem, & prosternerem.
but when anger (as Lactantius noteth) falleth vpon their minds, like that boisterous wind in the first of Ionah, it causeth a mightie tempest, it raiseth the waues,
but when anger (as Lactantius notes) falls upon their minds, like that boisterous wind in the First of Jonah, it Causes a mighty tempest, it Raiseth the waves,
If one with N•zianzene, who because at Constantinople he laboured more aboundantly then they all, glo••am subsequnta est inuidia was enuied for his paines,
If one with N•zianzene, who Because At Constantinople he laboured more abundantly then they all, glo••am subsequnta est inuidia was envied for his pains,
but her waters would cast vp mire and dirt, and these raging waues of the sea (the Apostle there baptiseth them with that name) would still fome out their owne shame.
but her waters would cast up mire and dirt, and these raging waves of the sea (the Apostle there baptizeth them with that name) would still foam out their own shame.
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And therefore as Plutarch in his booke De capienda ex inimicis vtilitate, aduiseth such raging waters to keep still some enemies, on whom they may disgorge their cholericke affections,
And Therefore as Plutarch in his book De capienda ex inimicis vtilitate, adviseth such raging waters to keep still Some enemies, on whom they may disgorge their choleric affections,
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So politickly wise was his counsell, who like Onomademus in the sedition at Chios, aduised his fellowes of the stronger part, that they should not expell all their aduersaries of the other faction, alioqui periculum feret, ne omnibus amicis sublatis, cum amicis ipsis extiturae essent controuersiae:
So politicly wise was his counsel, who like Onomademus in the sedition At Chios, advised his Fellows of the Stronger part, that they should not expel all their Adversaries of the other faction, Otherwise periculum Feret, ne omnibus amicis Sublatis, cum amicis Ipse extiturae essent Controversiae:
For though the sea raging in a tempest casteth vp mire and dirt, yet here i• the difference (saith Plutarch) Mare tunc purgatur, the sea is then purged of her froth, which is sp•ma maris, the fome and scumme, the spuing and spittle of the sea:
For though the sea raging in a tempest Cast up mire and dirt, yet Here i• the difference (Says Plutarch) Mare tunc purgatur, the sea is then purged of her froth, which is sp•ma maris, the foam and scum, the spuing and spittle of the sea:
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but the heart when it raging with wrath casteth her stomacke of dirtie speeches, •• dicentis primum conspurcant, saith he, False testimonies, slaunders, reuiling and backbiting, these coming out of the hart within through the mouth, first defile a man, Mark.
but the heart when it raging with wrath Cast her stomach of dirty Speeches, •• dicentis primum conspurcant, Says he, False testimonies, slanders, reviling and backbiting, these coming out of the heart within through the Mouth, First defile a man, Mark.
Whose proscription that I may in briefe proclaime, let me shew these archers Gods arrow of vengeance, stemd with iudgment, and feathered with swift destruction.
Whose proscription that I may in brief proclaim, let me show these archers God's arrow of vengeance, stemmed with judgement, and feathered with swift destruction.
God shall suddenly shoote at them with a swift arrow (saith Dauid) that they shall be wounded, Psal. 64. 7. Their sword shall go through their owne heart, their bow shall be broken,
God shall suddenly shoot At them with a swift arrow (Says David) that they shall be wounded, Psalm 64. 7. Their sword shall go through their own heart, their bow shall be broken,
Their tongue is indeed a sharpe sword, Psalme 57. 4. and cutteth like a sharpe razor, saith Dauid of Doegs tongue, Psal. 52. 2. Howbeit it shall but cut off thy haire and superfluous excrements, saith Austine, and perchance thy excrementa malitiae, the excrements and superfluitie of maliciousnesse.
Their tongue is indeed a sharp sword, Psalm 57. 4. and cutteth like a sharp razor, Says David of Doegs tongue, Psalm 52. 2. Howbeit it shall but Cut off thy hair and superfluous excrements, Says Augustine, and perchance thy excrementa malitiae, the excrements and superfluity of maliciousness.
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the helmet of saluation, and the shield of faith, and a good conscience, wherewith you may quench all the fiery darts of these wicked, as Origen well applies it.
the helmet of salvation, and the shield of faith, and a good conscience, wherewith you may quench all the fiery darts of these wicked, as Origen well Applies it.
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Reiect the reproches of offered contumelies, saith Bernard, by despising them conquer the rebukes of mockers, by dissembling them contemne the errors of detractors,
Reject the Reproaches of offered Contumelies, Says Bernard, by despising them conquer the rebukes of mockers, by dissembling them contemn the errors of detractors,
though euery one irritate thee, though he incite thee, though he exasperate, though he insult, though he raile and reuile, though he accuse falsly, though he prouoke thee to strife,
though every one irritate thee, though he incite thee, though he exasperate, though he insult, though he rail and revile, though he accuse falsely, though he provoke thee to strife,
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though he loade thee with reproches, T•• si•e, •• ta•e, •• dissimula, •• contemne, •• non loquaris, Holde thy tongue, keepe silence, speake not, be dambe with Dauid, keepe thy mouth bridled while those vngodly are in thy sight, Ʋt capistro fren•tis a•entium ho••••um ignorantium, that with thy bit and bridle thou mayst hold the mouthes of these horse and mule (which haue no vnderstanding) least thy fall vpon thee. Away then with Zophars retaliation;
though he load thee with Reproaches, T•• si•e, •• ta•e, •• dissimula, •• contemn, •• non loquaris, Hold thy tongue, keep silence, speak not, be dambe with David, keep thy Mouth bridled while those ungodly Are in thy sighed, Ʋt capistro fren•tis a•entium ho••••um ignorantium, that with thy bit and bridle thou Mayest hold the mouths of these horse and mule (which have no understanding) lest thy fallen upon thee. Away then with Zophars retaliation;
Iob 11. 1. Should not the multitude of words be answered? should men hold their peace at thy lies? and when thou mockest others, should none make thee ashamed? No, no.
Job 11. 1. Should not the multitude of words be answered? should men hold their peace At thy lies? and when thou Mockest Others, should none make thee ashamed? No, no.
and other disgraces as the clamour and shout of enemies, and will endure bittter words as shafts shot at randon, rustling without wounding about thy helmet and head-peece;
and other disgraces as the clamour and shout of enemies, and will endure bittter words as shafts shot At random, rustling without wounding about thy helmet and headpiece;
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Or if these hawling Shimeis snarle and barke at thy good name, contumelious words (saith a Father) must be heard as the barking of curres which are not regarded.
Or if these hauling Shimeis snarl and bark At thy good name, contumelious words (Says a Father) must be herd as the barking of curs which Are not regarded.
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or not giue heed to all words that men speake, as Salomon aduiseth, Eccles. 7. 23. And therfore wisely did that Father, who contemning all their railings, said, I vse my selfe toward these,
or not give heed to all words that men speak, as Solomon adviseth, Eccles. 7. 23. And Therefore wisely did that Father, who contemning all their railings, said, I use my self towards these,
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And therefore Caesar did wisely, when hauing in that ciuill garboile intercepted a packet of letters written to Pompey from his fauorites, brake them not open, but burnt them immediatly.
And Therefore Caesar did wisely, when having in that civil garboil intercepted a packet of letters written to Pompey from his favorites, brake them not open, but burned them immediately.
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It was not without mysterie (as some obserue) that our Sauiour when he should be spitted on, buffetted and reuiled, wold be blindfold before, that as man he might not know his smiter and reuiler,
It was not without mystery (as Some observe) that our Saviour when he should be spitted on, buffeted and reviled, would be blindfold before, that as man he might not know his smiter and reviler,
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least with Paul he might be prouoked to reply, as after he did when he beheld his smiter, Iohn 18. Lessoning vs (it may be) to blindfold the eyes of our vnderstanding when we are smitten with the toong,
lest with Paul he might be provoked to reply, as After he did when he beheld his smiter, John 18. Lessoning us (it may be) to blindfold the eyes of our understanding when we Are smitten with the tongue,
neither is there any breath in their mouth to reply, Psal. 115. Dauid was as deafe and dumbe at reproch as any of these were, Psa. 38. 12, 13. They that seek after my life lay snares:
neither is there any breath in their Mouth to reply, Psalm 115. David was as deaf and dumb At reproach as any of these were, Psa. 38. 12, 13. They that seek After my life lay snares:
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For both he was deafe at their reproches ▪ and as one that heard not the tale-bearer, who raiseth contention among br•thren, Pro•er. 6. 19. Teaching vs thereby, that not onely we our selues be deafe at reuilings,
For both he was deaf At their Reproaches ▪ and as one that herd not the talebearer, who Raiseth contention among br•thren, Pro•er. 6. 19. Teaching us thereby, that not only we our selves be deaf At revilings,
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but also neither heare it from the talebearer, without whom strife ceaseth, as without wood the fire is quenched, Prouerb. 26. 20. And indeed seeing a Tale-bearer maketh diuision among Princes, and (as the Greeke interpreter reades it) NONLATINALPHABET, diuides friends themselues, we should not be talehearers,
but also neither hear it from the talebearer, without whom strife ceases, as without wood the fire is quenched, Proverb. 26. 20. And indeed seeing a Talebearer makes division among Princes, and (as the Greek interpreter reads it), divides Friends themselves, we should not be talehearers,
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Which the rather we should do, because when thus hucksterlike we take our notice at second hand, the reporters tongue proues oft that secunda lingua (as some reade it) and addeth more then the first did relate.
Which the rather we should do, Because when thus hucksterlike we take our notice At second hand, the reporters tongue Proves oft that Secunda lingua (as Some read it) and adds more then the First did relate.
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And therfore I wish that our tale-bearers, who neuer receiue a voice which they do not resound, would like the eccho, that true teltale, either carry nothing but what they heard, extremave verba remittant, or extenuate reproches by an halfe relation.
And Therefore I wish that our talebearers, who never receive a voice which they do not resound, would like the echo, that true telltale, either carry nothing but what they herd, extremave verba remittant, or extenuate Reproaches by an half Relation.
I wish these pratlers and busi-bodies in other mens matters, which like those women in Ephesus, being idle, go from house to house speaking things which are not conuenient, would follow Monica Saint Austins mother, who (as he confesseth) was such a peace-maker among disagreers, that when she heard many most bitter things spoken of the one partie in the absence of the other, nihil alteri de altera proderet, wold not disclose a word of the one side to the other,
I wish these prattlers and busi-bodies in other men's matters, which like those women in Ephesus, being idle, go from house to house speaking things which Are not convenient, would follow Monica Saint Austins mother, who (as he Confesses) was such a peacemaker among disagreers, that when she herd many most bitter things spoken of the one party in the absence of the other, nihil Alteri de altera proderet, would not disclose a word of the one side to the other,
yet should our eare, which trieth words as the mouth tasteth meate, be stopped at their report, with that of the Apostle, Touch not ▪ tast not, handle not:
yet should our ear, which trieth words as the Mouth tasteth meat, be stopped At their report, with that of the Apostle, Touch not ▪ taste not, handle not:
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and aske our informers Quis me tetigis? who hath touched me behind my back? least if there be no feare of God before our eares, Satan open our throates as sepulchers to send out that NONLATINALPHABET, rotten speech,
and ask our informers Quis me tetigis? who hath touched me behind my back? lest if there be no Fear of God before our ears, Satan open our throats as sepulchers to send out that, rotten speech,
yea eftsoones from very iesture and laughing, as he noteth, (so censuring, a phisiognomist is a suspitious conscience) we interprete worse then their words in charitable construction might import.
yea eftsoons from very gesture and laughing, as he notes, (so censuring, a phisiognomist is a suspicious conscience) we interpret Worse then their words in charitable construction might import.
When the men of Syria were at feud with the Romaines, they sent them but these foure letters by an Herald, S. P. Q. R. which in too much suspition of defiance they misconstrued, Syris populis quis resistet? who will resist the people of Syria? And answering them backe with the same characters, S. P. Q. R. too credulously they mis-expounded, Senatus populus que Romanus, the Senate and people of Rome.
When the men of Syria were At feud with the Romans, they sent them but these foure letters by an Herald, S. P. Q. R. which in too much suspicion of defiance they misconstrued, Syriac populis quis resistet? who will resist the people of Syria? And answering them back with the same characters, S. P. Q. R. too credulously they mis-expounded, Senatus populus que Romanus, the Senate and people of Rome.
Which letters the Romaines after that conquest ingrauing as an embleme of triumph in the forefront of their Temple for all to reade, a traueller reading them without vnderstanding, and asking what they meant;
Which letters the Romans After that conquest engraving as an emblem of triumph in the forefront of their Temple for all to read, a traveller reading them without understanding, and asking what they meant;
one of the citizens expounded them by this question, Sancte Petre quare rides? Saint Peter why do you laugh? And answered the foolish question backward with as wise an answer:
one of the Citizens expounded them by this question, Sancte Petre quare rides? Saint Peter why do you laugh? And answered the foolish question backward with as wise an answer:
Thus wittie malice in the Syrians and Romaines from not significancie collecteth enmitie, charitie in either (which thinketh not euill) might haue expounded, Sapiens populus quaerit, NONLATINALPHABET, VVise men seeke strength by vnitie.
Thus witty malice in the Syrians and Romans from not significancy collecteth enmity, charity in either (which Thinketh not evil) might have expounded, Sapiens populus Query,, Wise men seek strength by unity.
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Charitie (which reioyceth not in iniquitie, but in the truth) might with Bede haue interpreted them, Stultus populus quaerit Romam, Foolish people seeke to Rome.
Charity (which rejoices not in iniquity, but in the truth) might with Bede have interpreted them, Stultus populus Query Rome, Foolish people seek to Room.
yea an if and an and, or a no of contradiction, will grieue vncircumcised ea•es. Our eares are like Mice and Emmets, at which if one point but the finger,
yea an if and an and, or a no of contradiction, will grieve uncircumcised ea•es. Our ears Are like Mice and Emmets, At which if one point but the finger,
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A fault taxed by the Apostle in the wicked Gentils, who were full NONLATINALPHABET, Rom. 1. 29. which the Philosopher defines NONLATINALPHABET, to take al things in the euil part,
A fault taxed by the Apostle in the wicked Gentiles, who were full, Rom. 1. 29. which the Philosopher defines, to take all things in the evil part,
And I feare I may not only brand with Plutarch, but condemne with Paul, some wicked Gentiles, that are as he calleth them ful of his Paronomasiaes, NONLATINALPHABET and NONLATINALPHABET & NONLATINALPHABET & NONLATINALPHABET and NONLATINALPHABET:
And I Fear I may not only brand with Plutarch, but condemn with Paul, Some wicked Gentiles, that Are as he calls them full of his Paronomasiaes, and & & and:
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Et suspitiosi omnia ad contumeliam accipiunt, as he speaketh in the Comedie, being too mistrust full and suspitious, take all things in the euill part ▪ like Caius the humanist, Qui omnia contumelias putabat, who thought euery word was spoken to his disgrace:
Et suspitiosi omnia ad contumeliam accipiunt, as he speaks in the Comedy, being too mistrust full and suspicious, take all things in the evil part ▪ like Caius the humanist, Qui omnia contumelias putabat, who Thought every word was spoken to his disgrace:
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The Apostle cals this suspitiones malas, euill surmises of corrupt minds, which when mens tongues like bels giue an indefinite and not significant sound, imagine them •o speake and meane whatsoeuer their guistie conscience frame•• in their s••sie,
The Apostle calls this suspitiones malas, evil surmises of corrupt minds, which when men's tongues like Bells give an indefinite and not significant found, imagine them •o speak and mean whatsoever their guistie conscience frame•• in their s••sie,
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and whispereth in the eure strange warriers are their lusts, fighting in their members, which when the trumpet giues an vnocrtaine sound, prepare their selues to battell.
and whispereth in the eure strange warriors Are their Lustiest, fighting in their members, which when the trumpet gives an vnocrtaine found, prepare their selves to battle.
VVherefore seeing (as So••ca truly auouched) credulitie breedeth so much euill, his aduice is heauenly, suspition and coniecture, those two falcissima irritamenta, most false incitements of anger, must as roots of bitternesse be weeded out of the ground of the heart:
Wherefore seeing (as So••ca truly avouched) credulity breeds so much evil, his Advice is heavenly, suspicion and conjecture, those two falcissima irritamenta, most false incitements of anger, must as roots of bitterness be weeded out of the ground of the heart:
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And this is true magnanimitie, saith Seneca, Non sentire se percussum, to say wisely with that foole in the 23. of Prouerbs, They haue strucken me, but I was not sicke:
And this is true magnanimity, Says Senecca, Non sentire se percussum, to say wisely with that fool in the 23. of Proverbs, They have strucken me, but I was not sick:
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so our charitie beleeuing all things well meant, shall not be credulous to thinke euill: and so enduring all things of our foes, shall not be prouoked to anger, 1. C•••ith. 13.
so our charity believing all things well meant, shall not be credulous to think evil: and so enduring all things of our foes, shall not be provoked to anger, 1. C•••ith. 13.
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when their enemies were possessed with an euill spirit of wrath, which cryed out vpon them, Socrates when he was reuiled, was wont to slake and remit his voice,
when their enemies were possessed with an evil Spirit of wrath, which cried out upon them, Socrates when he was reviled, was wont to slake and remit his voice,
and thou complainedst with Dauid, that though long thou hast bene dumbe and kept silence, yet it is now paine and griefe vnto thee, thy heart is hote within thee,
and thou complainedst with David, that though long thou hast be dumb and kept silence, yet it is now pain and grief unto thee, thy heart is hight within thee,
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And therefore when Amasis the Egyptian king requested 〈 ◊ 〉 to reserue the best and worst peece of the sacrifice which he slue, linguam ••stulit, he tooke the tongue of the beast, saith 〈 ◊ 〉: as the seruant in Aesops apologues, being commanded by his maister Xanthus to buy the best and worst flesh in the shambles, linguas solas emit, he onely bought tongues, saith the Author.
And Therefore when Amasis the Egyptian King requested 〈 ◊ 〉 to reserve the best and worst piece of the sacrifice which he slew, Linguam ••stulit, he took the tongue of the beast, Says 〈 ◊ 〉: as the servant in Aesops apologues, being commanded by his master Xanthus to buy the best and worst Flesh in the shambles, linguas solas emit, he only bought tongues, Says the Author.
but the frowardnesse thereof is like the breath of the wind, Prou. 15. 4. Neuerthelesse this raw peece of flesh which offendeth so many queasie stomackes, thou must with Christ and his members digest through the heate of his spirit,
but the frowardness thereof is like the breath of the wind, Prou. 15. 4. Nevertheless this raw piece of Flesh which offends so many queasy stomachs, thou must with christ and his members digest through the heat of his Spirit,
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and thy warmth of loue which endureth all things, 1. Cor. 13. 7. We must smile at their reproches, saith Seneca; and as we suffer children to nick-name and mis-call vs,
and thy warmth of love which Endureth all things, 1. Cor. 13. 7. We must smile At their Reproaches, Says Senecca; and as we suffer children to nickname and miscall us,
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because that ye are wise, 2. Cor. 11. 19. for who will be angrie at a mad man? who will take in euill part the reproches and reuilings of a man in his feuer? The mind and affection should a wise man (saith Seneca ) carrie toward his impatients outrage, which Phisitions beare to their raging patients, whose vnhonest parts,
Because that you Are wise, 2. Cor. 11. 19. for who will be angry At a mad man? who will take in evil part the Reproaches and revilings of a man in his fever? The mind and affection should a wise man (Says Senecca) carry towards his impatients outrage, which Physicians bear to their raging patients, whose unhonest parts,
Yea a wise man (saith he) if by faire words he cannot pacifie his reuiler, contumeliatorem tanquam acrem canem obiecto cibo leniet, will like our Sauiour giue this for a soppe to appease his wrath,
Yea a wise man (Says he) if by fair words he cannot pacify his reviler, contumeliatorem tanquam acrem canem obiecto Cibo leniet, will like our Saviour give this for a sop to appease his wrath,
and giue the dogge a loafe to stoppe his mouth, as Aeneas in the fiction Melle soporatam & medicatam frugibus •ssam Obijcit. — Did cast Cerberus the helhound a sweet morsell, that he might not barke against him:
and give the dog a loaf to stop his Mouth, as Aeneas in the fiction Melle soporatam & medicatam frugibus •ssam Object. — Did cast Cerberus the hellhound a sweet morsel, that he might not bark against him:
and take away their Lytta: Take away their vngodlinesse and thou shalt find none. Thirdly and lastly, though these raging waues of the sea cast vp mire and dirt,
and take away their Lytta: Take away their ungodliness and thou shalt find none. Thirdly and lastly, though these raging waves of the sea cast up mire and dirt,
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euen those fiue rockes of offence, and stones to stumble at, (as Sain• Austine cals them) Reuiling, Nick-name, Swelling, Reuelation of faults, and priuie detractions: though the tongue of these wels without water,
even those fiue Rocks of offence, and stones to Stumble At, (as Sain• Augustine calls them) Reviling, Nickname, Swelling, Revelation of Faults, and privy detractions: though the tongue of these wells without water,
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It was diuellish counsell of Plutarch, that he shall exceedingly benefite himselfe, who emptying and powring out these turbulent affections of brawling, scolding, reuiling, wreaking, fretting, fuming,
It was devilish counsel of Plutarch, that he shall exceedingly benefit himself, who emptying and Pouring out these turbulent affections of brawling, scolding, reviling, wreaking, fretting, fuming,
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Isti enim in inimicos insumpti praui affectus, minùs molesti erunt amicis ▪ for these filthie affections (saith he) being exhaust and spent vpon our foes, will be lesse noisome to our friends.
Isti enim in inimicos insumpti praui affectus, minùs molesti erunt amicis ▪ for these filthy affections (Says he) being exhaust and spent upon our foes, will be less noisome to our Friends.
and not the cause of internall inflammation, saith Plutarch: but the tongue of angrie and raging men is both an euill signe that they are set on fire of hell,
and not the cause of internal inflammation, Says Plutarch: but the tongue of angry and raging men is both an evil Signen that they Are Set on fire of hell,
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thou art angrie, that is a waue, saith Austine. The wind therfore storming, and the waue tossing, thy ship like that of the disciples Mat. 8. is in ieopardie of wracke,
thou art angry, that is a wave, Says Augustine. The wind Therefore storming, and the wave tossing, thy ship like that of the Disciples Mathew 8. is in jeopardy of wrack,
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.
with Israel thou shalt safely pass through the midst of them, and the wicked with Pharaoh shall be drowned in those waves, through which they persecute and pursue thee.
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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:
yet the Lord that dwells on high is Mightier, Says David, Psalm 93. 4. yea thine own head shall be above these waves, swell they never so much: as David did assure him:
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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 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 shall Set me up upon a rock, and now shall he lift up mine head above mine Adversaries round about me, Psalm 27. 6. Only like the Disciples call on him who being alone the true Aeolus, can more then he command the winds and waves of the sea, and they obey him:
Tantâne vos generis tenuit fiducia vestri? Iam c•lum terram { que } meo sine numine venti Miscere, & tantas audetis tollere fluctus? Peace and bestill,
Tantâne vos Generis tenuit Fiducia Yours? Iam c•lum terram { que } meo sine numine venti Miscere, & Tantas audetis tollere Fluctus? Peace and bestill,
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.
yet as the Disciples in their ship rowed through the waves of Gennesaret with a contrary wind, Mark. 6. 48. so must we in this ship sail through these raging waves with that contrary breath, 1. Pet. 3 9. Not rendering rebuke for rebuke, but contrariwise, bless.
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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 ser•auit, saith a Writer:
Bless them that curse you, and pray for them that hurt you and persecute you, Luk. 6. 28. Et quam id sanctè praecepit, tam integre ser•auit, Says a Writer:
Being beaten with rods crowned with thornes, pierced with nailes, nayled to the crosse filled with reproches, vnmindfull of all his grie•es, he prayeth for his persecutors.
Being beaten with rods crowned with thorns, pierced with nails, nailed to the cross filled with Reproaches, unmindful of all his grie•es, he Prayeth for his persecutors.
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:
when he thus suffered he threatened not, but committed it to him that Judgeth righteously, Says his Apostle, 1. Pet. 2. 23. And see what he committed to that righteous Judge:
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!
he saw their treason, and he excused it by their ignorance: he felt their deadly hate, and he sued for their pardon. O love! strong as death: o heat of love!
The bloud indeed of Christ (saith Gregorie ) is well said by the Apostle to speake better things then that of Abel: for the bloud of Abel called for vengeance,
The blood indeed of christ (Says Gregory) is well said by the Apostle to speak better things then that of Abel: for the blood of Abel called for vengeance,
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He shall be perfect as his heauenly Father is perfect, Mat. 5. 48. He hath left vs an example, a copie to write our alphabet and Christs-crosse rowes after, that we should follow his steps,
He shall be perfect as his heavenly Father is perfect, Mathew 5. 48. He hath left us an Exampl, a copy to write our alphabet and Christ's-cross rows After, that we should follow his steps,
For how small are our sufferings of rebuke in comparison of his passions of reproch, saith Austine? He willingly sustained reuilings, derisions, contumelies, buffets, spittings, scourges, thornes,
For how small Are our sufferings of rebuke in comparison of his passion of reproach, Says Augustine? He willingly sustained revilings, derisions, Contumelies, buffets, spittings, scourges, thorns,
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.
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 reproach cast down and dejected.
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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,
Seeing then that his name was like ointment of love poured out, Cant 1. 2. which Blasphemies, Reproaches and revilings those dead flies could not cause to stink,
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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.
and Remember where he performed it, even upon the cross, in midst of all his torments and Reproaches, where he showed himself like a City on an hill for all to behold as an Exampl of humility, in blessing their blasphemers.
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Whose name Stephanus, as it signifieth a crowne, so coronam accepit suo sibi nomine impositam, saith Austine, he hath gotten that NONLATINALPHABET, the incorruptible crowne of glorie sutable to his name.
Whose name Stephanus, as it signifies a crown, so Crown accepit Sue sibi nomine impositam, Says Augustine, he hath got that, the incorruptible crown of glory suitable to his name.
As sailed the maister and Pilot Christ Iesus with his seruant and first Martyr Stephen, so rowed the Apostles, mariners of this shippe with a contrarie wind, with a contrarie breath, 1. Cor. 4. We are reuiled, and we blesse;
As sailed the master and Pilot christ Iesus with his servant and First Martyr Stephen, so rowed the Apostles, Mariners of this ship with a contrary wind, with a contrary breath, 1. Cor. 4. We Are reviled, and we bless;
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Blesse them that curse you, and pray for them that reuile you, and say all manner of euill against you, Mat. 5. 44. Pray for thy most virulent reuiler, to morrow of a blasphemer, he may become a blesser, and thou knowst not what a day may bring forth.
Bless them that curse you, and pray for them that revile you, and say all manner of evil against you, Mathew 5. 44. prey for thy most virulent reviler, to morrow of a blasphemer, he may become a blesser, and thou Knowest not what a day may bring forth.
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He that is now thine enemy in slaundering, railing, and reuiling thee, may to morrow be conuerted to repentance, saith Austine, and thy fellow Citizen in heauenly Ierusalem,
He that is now thine enemy in slandering, railing, and reviling thee, may to morrow be converted to Repentance, Says Augustine, and thy fellow Citizen in heavenly Ierusalem,
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Saul was Stephens greatest foe, for it was too little for him to stone him with his owne hands alone, omnium man•bus lapidabat, saith that Father, he stoned him with all their hands that threw stones, in keeping their clothes that better they might throw:
Saul was Stephen's greatest foe, for it was too little for him to stone him with his own hands alone, omnium man•bus lapidabat, Says that Father, he stoned him with all their hands that threw stones, in keeping their clothes that better they might throw:
and yet behold, with that contrarie breath, with that one prayer of Stephen, was he of a foe made a friend, of Saul a Paul, of a persecutor a preacher, of an impostor a pastor, a doctor of a seducer, of a pirate a prelate, of a blasphemer a blesser, of a theefe a shepheard,
and yet behold, with that contrary breath, with that one prayer of Stephen, was he of a foe made a friend, of Saul a Paul, of a persecutor a preacher, of an impostor a pastor, a Doctor of a seducer, of a pirate a prelate, of a blasphemer a blesser, of a thief a shepherd,
and thou shalt wisely lay the fault on his infirmitie, and giue pardon to thy brother, seeing it is onely the feauer of his soule, that thus hateth thee, saith a Father.
and thou shalt wisely lay the fault on his infirmity, and give pardon to thy brother, seeing it is only the fever of his soul, that thus hates thee, Says a Father.
euen like women that scold NONLATINALPHABET, as they go in the open streete. Thus are our hearts, not soft to breake the force of reproch which is obiected,
even like women that scold, as they go in the open street. Thus Are our hearts, not soft to break the force of reproach which is objected,
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Which quipping and taunting speech, as it is but the •ome of wit, so is such iesting iustly censured by the holy Ghost for foolish talking, Eph. 5. 4. Seeing it is that NONLATINALPHABET, Eph. 4. 29. as it were a stinking breath, which as Phisitions obserue, is a signe of inward putrifaction:
Which quipping and taunting speech, as it is but the •ome of wit, so is such jesting justly censured by the holy Ghost for foolish talking, Ephesians 5. 4. Seeing it is that, Ephesians 4. 29. as it were a stinking breath, which as Physicians observe, is a Signen of inward putrefaction:
and when our throates are thus open sepulchers, Psalme 5. 9. to belch out such vnsauory breath, it is an argument that like graues we are full of dead mens bones within,
and when our throats Are thus open sepulchers, Psalm 5. 9. to belch out such unsavoury breath, it is an argument that like graves we Are full of dead men's bones within,
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and prayed for their ruine, Psa•me 69. And when Sauls flatterers like miscreants combined their tongues to accuse him with one voice to the King, he did imprecate and wish euil to those foes, Psa. 109. He prayeth against their person, vers. 6. 7. 8. Set thou an vngodly man to be ruler ouer him,
and prayed for their ruin, Psa•me 69. And when Saul's Flatterers like miscreants combined their tongues to accuse him with one voice to the King, he did imprecate and wish evil to those foes, Psa. 109. He Prayeth against their person, vers. 6. 7. 8. Set thou an ungodly man to be ruler over him,
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,
Yea he Curseth their soul unto death, and Prayeth for their damnation. Vers. 14. 15. Let the wickedness of his Father's be had in remembrance with the Lord,
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,
Behold Here indeed as many imprecations of David against his enemies, as ever Callimachus the virulent Poet spent execrations on his Mortal foe Apollonius, and as bitter cursings as Ovid ever spent on his envious foe, whom in imitation of him he titled Ibis: yea as that banner ended his imprecatory invective with this summary execration, Haec tibi, Quae precibus Justis mea deuouet, ira Eueniant, Or his non leuiora malis, so concluded Here David his with not unlike imprecation, vers. 20. Let it thus happen from the Lord unto mine enemies,
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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 Austine resolues it, not so much from a desire and wish of their ruine,
yet if with a single eye we more nearly look into it, we shall find that this imprecation was non optantis voto sed spiritu praeuidentis, as Saint Augustine resolves it, not so much from a desire and wish of their ruin,
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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,
As our Saviour, when upbraiding the unthankful cities in the 11. of Matthew, he anathematized the inhabitants of Chorazin, Bethsaida and Capernaum, Non maleuolentia Optabat,
For Dauid (as a graue 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,
For David (as a graven writer notes) was not herein carried with a turbulent passion of choler to pour out his boil, (as most men wronged by their enemies intemperately give their tongue the reins) but the Spirit of God did dictate these imprecations to his Prophet, in Wisdom to discern these Reprobates from curable believers,
nor his example to be vsurped of any Christian, as Bala• of Rome doth in hiring his Baalams of Saint Francis order daily to pronounce this spalme in execration against those whom they hate,
nor his Exampl to be usurped of any Christian, as Bala• of Rome does in hiring his Baalams of Saint Francis order daily to pronounce this spalme in execration against those whom they hate,
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,
If any for farther satisfaction require a larger discourse of these imprecations, I refer him to Martin Bucers disputation of prayer, in his explanations on the fift Psalm,
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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.
His ambassadors, the Apostle of the Gentiles from his masters Mouth hath enjoined it, Rom. 12. 14. Bless them that persecute you, bless (I say) and curse not.
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But here (beloued brethren) we must not stay, In atrio reconciliationis, in the vtter court of reconcilement, where men like the common people stay without,
But Here (Beloved brothers) we must not stay, In atrio reconciliationis, in the utter court of reconcilement, where men like the Common people stay without,
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,
but all being Priests by our Christian profession, to offer up spiritual 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,
For we haue a Ioab that will speake peaceably to Abner, and yet vpon aduantage smite him for the bloud of his brother Asahel: that will giue Amasa words softer then oile, Art thou in health my brother? and yet with his precious balmes breake his head,
For we have a Ioab that will speak peaceably to Abner, and yet upon advantage smite him for the blood of his brother Ashahel: that will give Amasa words Softer then oil, Art thou in health my brother? and yet with his precious balms break his head,
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 Therefore if our love and unity will speak truly, we must pass from this atrium to the sancta, from word to works, from the tongue of friendship to the Deeds of agreement:
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and his charge hereof is plaine without deducement, and peremptory without insinuation, verse 44. where he exacteth of all, not 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:
and his charge hereof is plain without deducement, and peremptory without insinuation, verse 44. where he exacteth of all, not only the Diligite of the heart the treasurer of love, Love your enemies; nor only the benedicite of the tongue, loves broker and interpreter, bless them that curse you:
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For thus out of the abundance of the hart, both the mouth speaketh and hand worketh, Mat. 15. 19. And therefore he who is NONLATINALPHABET 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, NONLATINALPHABET 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:
For thus out of the abundance of the heart, both the Mouth speaks and hand works, Mathew 15. 19. And Therefore he who is Job 7. 20. the keeper of man as a clock, he seeing all the motions of his heart to be out of course and only evil, all day long, Genesis. 9. 5. for the motion and setting of the wheel within, he Says to the heart, Love your enemies: for the stroke and sounding of the bell above, he Says to the tongue, Bless them that curse you:
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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 to him that lookes on the o••ward appearance as a passenger on the Diall;
And although this bell as it did in Ioab, found right above, yet if the hand smite and point wrong without, it is not only an argument ad hominem to him that looks on the o••ward appearance as a Passenger on the Dial;
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but euen ad Deum too, to him that seeth not as a man seeth, but beholdeth the heart and tryeth the reines, that the clocke goes wrong within, that all the thoughts and turning wheeles of the heart,
but even ad God too, to him that sees not as a man sees, but beholdeth the heart and trieth the reins, that the clock Goes wrong within, that all the thoughts and turning wheels of the heart,
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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,
who sith he will censure with Eternal doom, and judge every man secundum opera (as the phrase in Scripture still Runneth) according to his handiwork,
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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 Therefore as God himself who beholdeth the wheel within, and trieth the reins, asks of his enemies their heart, Give me thy heart, Prou. 23. 26. so man which looks only on the outward appearance,
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and iudgeth of the clocke by the diall, asketh the hand of his enemie, as Glaucus and Diomedes when they would make sure amitie each to the other, NONLATINALPHABET,
and Judgeth of the clock by the dial, asks the hand of his enemy, as Glaucus and Diomedes when they would make sure amity each to the other,,
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which vsually in Scripture by an Hebraisme importeth any or all kind of sustenance, & being panis with the Latines of the Greek NONLATINALPHABET, which signifieth all, implyeth there any thing necessarie to his maintenance,
which usually in Scripture by an Hebraism imports any or all kind of sustenance, & being Paris with the Latins of the Greek, which signifies all, Implies there any thing necessary to his maintenance,
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and therefore for feeding the Apostle vseth the emphaticall word NONLATINALPHABET, which (as Erasmus well obserues) signifieth either fauourably to feede with a soppe dipped in the dish, as Christ did Iudas at the supper:
and Therefore for feeding the Apostle uses the emphatical word, which (as Erasmus well observes) signifies either favourably to feed with a sop dipped in the dish, as christ did Iudas At the supper:
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practised in some resemblance by our father Abraham, who gaue iarring Lot the choice of his owne inheritance to buy peace thereby, Gen. 13. practised by his children, who walked in the steppes of their father Abraham: practised by Iacob, who sent presents to his hostile brother Esau who sought his life,
practised in Some resemblance by our father Abraham, who gave jarring Lot the choice of his own inheritance to buy peace thereby, Gen. 13. practised by his children, who walked in the steps of their father Abraham: practised by Iacob, who sent presents to his hostile brother Esau who sought his life,
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,
then they sold him to the Ismaelites for twenty Pieces of silver, Gen. 37. 28. and they to get by the bargain carried him with their other wares into Egypt,
and to make their gaine 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 lord ouer all Pharaohs house,
and to make their gain raised the price, and sold him again At second hand At a higher rate to Potiphar King Pharaohs steward, vers. 36. But though Ioseph, whom they sold to be a bondslave in Egypt, became afterwards lord over all Pharaohs house,
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For whereas they had stript him of his parti-coloured coate, in recompence of that he gaue them all change of raiment, he gaue them a measure running ouer into their bosome.
For whereas they had stripped him of his particoloured coat, in recompense of that he gave them all change of raiment, he gave them a measure running over into their bosom.
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.
and feasted them sumptuously with delicate fare, and sent them Dishes from his own princely measse, Gen. 43. 33. 34. and with what measure they had met to him, he would not meet to them again.
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yea when this fouler 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 •lie away and be at rest;
yea when this Fowler hunted him like a partridge to the Mountains, so that his soul was feign to ask for the wings of a Dove, that he might •lie away and be At rest;
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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,
and took him napping, he spared his life which was in his hand, and to give him a second warning, took away his pot of water and his spear that was sticked At his bolster, 1. Sam. 26. and Therefore might this Dove safely contestate his harmless mind and innocent hands to Cushies accusation, that he sought Saul's life, Psalm 7. O Lord my God,
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And as did Dauid, so did his sonne and Lord, Christ Iesus the sonne of righteousnes, from whose brightnesse these starres borrowed this light of grace:
And as did David, so did his son and Lord, christ Iesus the son of righteousness, from whose brightness these Stars borrowed this Light of grace:
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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,
whose words of truth as they were instructions to their minds, so were his works and actions medicines and cures to the bodies of his deadly foes, healing their sick, cleansing their leapers, restoring their lame to their legs, making their blind to see,
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:
Yea when their sin was a bloody sin, a scarlet sin, a crimson sin, Isaiah 1. 18. of a double die, died in the thread, being a seed of the wicked and corrupt children:
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:
and their scarlet Sins white as snow? Yea when with the malice of hell, in greatest industry they went about the act of his condemnation, most mercifully with greater diligence he went about the work of their salvation:
nor iustly weighed as it ought, euen of the godly themselues, as one noteth, yet in it selfe of great estimate and value, seeing by these two, Sunne and raine, all things (as he noteth) are begotten and bred,
nor justly weighed as it ought, even of the godly themselves, as one notes, yet in it self of great estimate and valve, seeing by these two, Sun and rain, all things (as he notes) Are begotten and bred,
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For seeing the whole condition of mans life dependeth on these two, Christ did fitly instance in them, saith Abulensis, because the former being the cause of siccitie and heate, the latter of moisture and frigiditie, (which foure qualities,
For seeing the Whole condition of men life dependeth on these two, christ did fitly instance in them, Says Abulensis, Because the former being the cause of siccity and heat, the latter of moisture and frigidity, (which foure qualities,
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as our 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:
as our master in the school of nature Teaches, the food and nourishment of all living creatures) they comprise omnia Bona nostra, all our earthly blessings as the Causes of their effects:
for the earth hath he giuen to the children of men, and made all mankind to dwell on the face of the earth, his fire warmeth the bad as the good, his bread doth feede,
for the earth hath he given to the children of men, and made all mankind to dwell on the face of the earth, his fire warmeth the bad as the good, his bred does feed,
as both Iob and Dauid with admiration complained, he giueth NONLATINALPHABET, Act. 17. 25. all things to all kind of persons, He is the Sauiour of all men temporally,
as both Job and David with admiration complained, he gives, Act. 17. 25. all things to all kind of Persons, He is the Saviour of all men temporally,
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as 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.
as Hugo moralizeth those words, the First rain of present grace, and the latter rain of future glory, Rom. 6. 22. The fruit in holiness, and the end everlasting life.
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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,
Howbeit if any miscreant of them all, shall open his Mouth against heaven, and barking At the Sun, plead against his bountiful benefactor, that the Sun and rain Are not his special favours to them,
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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;
but indifferent and general donatives due by the law of nature and necessity, let him know from the Mouth of Wisdom, that these Are not nature's donation, but God's donatives;
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Neither are they the blessings of fate and necessitie, falling on his enemies by his leaue and permission (as Erasmus mi•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,
Neither Are they the blessings of fate and necessity, falling on his enemies by his leave and permission (as Erasmus mi•rendred that word Exoriri sinit) he gives leave and suffers the Sun to rise on the evil and unjust (though in his notes on this place, better observing the force of the word, he makes God not only a permissite,
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and raine to descend, but NONLATINALPHABET and NONLATINALPHABET, which being (as 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 rain to descend, but and, which being (as Some observe) in the Form of the conjugation of Hiphil with the Hebrews, it intends the words as the Syriacke and our English translator well rendered them, He makes his Sun to arise on the evil,
Though these naturall effects then of sun-shine and raining, in themselues be necessary, and determinate from the 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 Abulensis, and waite on his word to execute his will, as the Psalmist speaketh.
Though these natural effects then of sunshine and raining, in themselves be necessary, and determinate from the day of their creation, wherein he gave them a law which shall not be broken, Psalm 148. 6. yet in God their author, their Lord and director, Are they wholly free and spontaneous, Says Abulensis, and wait on his word to execute his will, as the Psalmist speaks.
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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,
And though the wicked impute them to necessity, nature and destiny, and extenuating his bounty and love, upbraid him with unkindness, like them in the First of Malachy, Wherein hast thou loved us? yet Are they in truth his greater favours towards the evil and unjust,
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Foolishnesse then was the wisedome of that wise and disputer of the world, 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,
Foolishness then was the Wisdom of that wise and disputer of the world, who confessed that indeed, Sceleratis sol oritur, & Deus quaedam in vniuersum Human generi dedit, à quibus Excluditur nemo, that the Sun arises on the evil and unjust,
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,
but the wicked (Says he) being mixed with the godly, of necessity receive them, Quia ex corpore singulos non potuerunt, Because they could not miss the ungodly,
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 frō the euil & vniust for three yeares and sixe moneths at Elias intreatie,
neither rose up from his place in three days, when the children of Israel had Light where they dwelled, Exod 10. 22. And he can withhold his rain from the evil & unjust for three Years and sixe months At Elias intreaty,
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,
thus the Sun of righteousness himself shined on the wicked, and thus the Father of lights makes his sun to arise on the evil, whose steps thou Shouldst follow, to feed thine enemy if he hunger,
The reason of which doctrine, Saint Paul from Salomon subnecteth, For in so doing thou shalt heape coles of fire vpon his head, Rom. 12. 20. not for his greater iudgement,
The reason of which Doctrine, Saint Paul from Solomon subnecteth, For in so doing thou shalt heap coals of fire upon his head, Rom. 12. 20. not for his greater judgement,
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.
that being overcome At length with thy good turns, and inflamed with the heat of thy love, Inimicus esse Desinat, he leave off wrath, and let go displeasure.
and becomming sory for his misdoings repent of his wronging thee. Some interpreters indeed, both auncient and moderne, vnderstand it of coales of iudgement and vengeance.
and becoming sorry for his misdoings Repent of his wronging thee. some Interpreters indeed, both ancient and modern, understand it of coals of judgement and vengeance.
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And it cannot be meant of coales of vengeance and hell fire, saith Thomas, because that intent of feeding him is contrary to charitie, whereunto the Apostle in this whole chapter exhorteth.
And it cannot be meant of coals of vengeance and hell fire, Says Thomas, Because that intent of feeding him is contrary to charity, whereunto the Apostle in this Whole chapter exhorteth.
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Assuredly thy feeding him shal not be in vain, but either shalt thou heape on his head those fiery coales of loue and flame of God to inflame his affection, Cant. 8. 6. or those fiery coales of Gods wrath, Psalme 140. 10. which will burne vp the vngodly.
Assuredly thy feeding him shall not be in vain, but either shalt thou heap on his head those fiery coals of love and flame of God to inflame his affection, Cant 8. 6. or those fiery coals of God's wrath, Psalm 140. 10. which will burn up the ungodly.
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and he subnecteth his strongest motiue thereto, That ye may be the children of your heauenly Father, Math. 5. 45. Peace-makers NONLATINALPHABET shall be called the children of God, ver. 9. but by doing good to your foes, NONLATINALPHABET, ye may be made the children of this father, and heires of his kingdome;
and he subnecteth his Strongest motive thereto, That you may be the children of your heavenly Father, Math. 5. 45. Peacemakers shall be called the children of God, ver. 9. but by doing good to your foes,, you may be made the children of this father, and Heirs of his Kingdom;
Ye may be. Hearing of this precept indeede is an earemark of Christs sheepe, as witnesseth the chiefe shepheard, Iohn 8. He that is of God, heareth Gods word:
You may be. Hearing of this precept indeed is an earemark of Christ sheep, as Witnesseth the chief shepherd, John 8. He that is of God, hears God's word:
But his sheepe must not haue this earemarke alone, but an hand-marke too, Math. 7. 24. Iames 1. 22. and therefore NONLATINALPHABET by this (saith he) shall all men know that ye are my sheepe, Iohn 13. not so much NONLATINALPHABET,
But his sheep must not have this earemarke alone, but an hand-marke too, Math. 7. 24. James 1. 22. and Therefore by this (Says he) shall all men know that you Are my sheep, John 13. not so much,
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if in word and will ye loue one another, vers. 34. as NONLATINALPHABET, if ye haue loue in your hearts one towards another, whereby ye shall be made his children. For wherein shall it be knowne and discerned (saith Chrysostome ) that we are Gods children,
if in word and will you love one Another, vers. 34. as, if you have love in your hearts one towards Another, whereby you shall be made his children. For wherein shall it be known and discerned (Says Chrysostom) that we Are God's children,
his right hand latitudo, qua tribuit affluenter, which is spred out all day long vnto a rebellious people, to giue largesse to his enemies, Esai. 65. 2. and his left hand fortitudo, qua defendit potenter, which is stretched out all day long to protect a gainesaying people, Rom. 10. 21. and they that will shew they are his children, must kisse them,
his right hand latitudo, qua tribuit affluenter, which is spread out all day long unto a rebellious people, to give largess to his enemies, Isaiah. 65. 2. and his left hand fortitudo, qua defendit potenter, which is stretched out all day long to Pact a gainsaying people, Rom. 10. 21. and they that will show they Are his children, must kiss them,
and be like him in both these hands, saith Bernard, but chiefly his hand latitude of bounty, which hand when he openeth, he filleth al things liuing with his plenteousnesse, Psal. 145. 16. For as his loue to his foes consisteth in donando & condonando, in giuing & forgiuing, Psal. 103. 3. & 5. so his childrens loue must both beare and forbeare, giue and forgiue, be bountifull and patient, 1. Corinth. 13. And as the Italians say of Dutch-mens dexteritie in cunning hand-crafts, that their wits dwell in their fingers ends:
and be like him in both these hands, Says Bernard, but chiefly his hand latitude of bounty, which hand when he Openeth, he fills all things living with his plenteousness, Psalm 145. 16. For as his love to his foes Consisteth in donando & condonando, in giving & forgiving, Psalm 103. 3. & 5. so his Children's love must both bear and forbear, give and forgive, be bountiful and patient, 1. Corinth. 13. And as the Italians say of Dutch-mens dexterity in cunning handcrafts, that their wits dwell in their fingers ends:
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so skilfull Christians that will worke out their saluation, must not only haue that verball, but also reall charitie, Iam. 2. 16. not to dwell in the tongues end, but in their finger ends;
so skilful Christians that will work out their salvation, must not only have that verbal, but also real charity, Iam. 2. 16. not to dwell in the tongues end, but in their finger ends;
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and loue not in word and tongue only, but NONLATINALPHABET, in work and indeed, 1. Iohn 3. 18. and by this shall they be made the children of their heauenly father, who acknowledgeth none for his sonnes here on earth, saith Saint Austine, who haue not this affection of their Father in heauen.
and love not in word and tongue only, but, in work and indeed, 1. John 3. 18. and by this shall they be made the children of their heavenly father, who acknowledgeth none for his Sons Here on earth, Says Saint Augustine, who have not this affection of their Father in heaven.
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if without twinckling and conniuence he can behold that splendant luster, Et filius agnoscitur, and she acknowledgeth him to be her broode, saith Austine: but if without watery eyes he can not gaze vpon that light, adulterinus iudicatur, he is then counted spurious and adulterate:
if without twinkling and connivance he can behold that splendant luster, Et filius agnoscitur, and she acknowledgeth him to be her brood, Says Augustine: but if without watery eyes he can not gaze upon that Light, adulterinus iudicatur, he is then counted spurious and adulterate:
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and beareth them on his wings of mercie, Deut. 32. so like the Eagle also he setteth here the eyes of his children (who must be tried Eagles also) on the Sunne of righteousnesse,
and bears them on his wings of mercy, Deuteronomy 32. so like the Eagl also he sets Here the eyes of his children (who must be tried Eagles also) on the Sun of righteousness,
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And indeed if as those Indian Philosophers could gaze on the Sunne with stedfast eyes, we could with Eagle Iohn not onely videre but spectare, stand looking on this bright glorie,
And indeed if as those Indian Philosophers could gaze on the Sun with steadfast eyes, we could with Eagl John not only To see but spectare, stand looking on this bright glory,
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for NONLATINALPHABET, by this are Gods children knowne, and the children of the diuell, 1. Ioh. 3. 10. Noble mens sons (saith Chrysostome ) are not so well known by their chaine of gold,
for, by this Are God's children known, and the children of the Devil, 1. John 3. 10. Noble men's Sons (Says Chrysostom) Are not so well known by their chain of gold,
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Let all signe themselues with the signe of the crosse ▪ saith Austine, let them answer Amen at thy giuing of thankes, let all sing Alleluia, let all be baptised, let all go to church and heare Sermons,
Let all Signen themselves with the Signen of the cross ▪ Says Augustine, let them answer Amen At thy giving of thanks, let all sing Alleluia, let all be baptised, let all go to Church and hear Sermons,
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They which haue it are borne of God, they which haue it not are not borne of God, Magnum iudicium, magna discretio, so great a distinction it maketh betweene the children of God and the children of the diuell.
They which have it Are born of God, they which have it not Are not born of God, Magnum iudicium, Magna Discretion, so great a distinction it makes between the children of God and the children of the Devil.
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This marke (saith he) the wicked cannot participate with vs, they may be partakers of our baptisme, they may communicate with vs at the supper of the Lord, they may ioyne with vs in prayer, they may be mixt with vs in the Church:
This mark (Says he) the wicked cannot participate with us, they may be partakers of our Baptism, they may communicate with us At the supper of the Lord, they may join with us in prayer, they may be mixed with us in the Church:
but this foe-feeding charitie they cannot participate with vs. For in this saith Christ ( Ioh. 13.) and in this alone shall all men know that ye are my disciples,
but this foe-feeding charity they cannot participate with us For in this Says christ (John 13.) and in this alone shall all men know that you Are my Disciples,
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As if he had said (it is S. Austines paraphrase) Other my gifts haue other with you which are not my children, not onely nature, life, sense and reason,
As if he had said (it is S. Austine's Paraphrase) Other my Gifts have other with you which Are not my children, not only nature, life, sense and reason,
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but also the gift of tongues, mysteries prophesie, knowledge, miraculous faith, and such like: but because they haue not this loue, they shall profite them nothing.
but also the gift of tongues, Mysteres prophesy, knowledge, miraculous faith, and such like: but Because they have not this love, they shall profit them nothing.
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nay, if like Herod thou haue the voice of God and not of man, if thou had Prophesie with Saul, if thou know all secrets with Iudas, if thou had all knowledge with Scribes and Pharisees,
nay, if like Herod thou have the voice of God and not of man, if thou had Prophesy with Saul, if thou know all secrets with Iudas, if thou had all knowledge with Scribes and Pharisees,
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if thou had perfect faith with those diuel-driuers in the 7. of Mathew, if thou gaue thy bodie to be burned with Arius, these iffes and ands shall profite thee nothing if thou hast not this loue.
if thou had perfect faith with those diuel-driuers in the 7. of Matthew, if thou gave thy body to be burned with Arius, these iffes and ands shall profit thee nothing if thou hast not this love.
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thy trecherous mind of Iudas shall make thy knowledge of all secrets like Vrias letters which secretly he caried against himselfe, it shall not profite thee:
thy treacherous mind of Iudas shall make thy knowledge of all secrets like Vrias letters which secretly he carried against himself, it shall not profit thee:
and thy scismatical spirit of Arius shall make the burning of thy body but the kindling of that fire which neuer shall be quenched, it shall not profite thee.
and thy Schismatical Spirit of Arius shall make the burning of thy body but the kindling of that fire which never shall be quenched, it shall not profit thee.
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Without this thou art not a sonne of Seth but of Caine, not of Abraham but of Abadon, not of grace but of wrath, not of pitie but perdition, not of Gods church but of the synagogue of Sathan, not of the king though outwardly of the kingdome, not a sonne of God but of Sathan:
Without this thou art not a son of Seth but of Cain, not of Abraham but of Abaddon, not of grace but of wrath, not of pity but perdition, not of God's Church but of the synagogue of Sathan, not of the King though outwardly of the Kingdom, not a son of God but of Sathan:
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but his sunne to rise on thee, and his raine to descend on thee, it may teach thee (saith Saint Austine ) how bountifull to thy foes thou shouldst be of his basket, whereof thou art but almner, and an eleemosinarie thy selfe.
but his sun to rise on thee, and his rain to descend on thee, it may teach thee (Says Saint Augustine) how bountiful to thy foes thou Shouldst be of his basket, whereof thou art but almner, and an eleemosinarie thy self.
And seeing he maketh the one to arise on both good and euill, and the other to descend on the iust and vniust, it may lesson thee (saith that Father) to communicate thine almes, thy beneficence, thy good turnes, thy charitie,
And seeing he makes the one to arise on both good and evil, and the other to descend on the just and unjust, it may Lesson thee (Says that Father) to communicate thine alms, thy beneficence, thy good turns, thy charity,
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if being borne of God and so royally descended, we degenerate from our Fathers nature, from the godly nature whereof we are partakers, into brutish crueltie:
if being born of God and so royally descended, we degenerate from our Father's nature, from the godly nature whereof we Are partakers, into brutish cruelty:
Wherefore seeing this foe-feeding loue and reall reconcilement maketh vs children most like our heauenly Father, let vs heare his voice, who saith to his children as Paul to his Corinthians, I write not these things to shame you,
Wherefore seeing this foe-feeding love and real reconcilement makes us children most like our heavenly Father, let us hear his voice, who Says to his children as Paul to his Corinthians, I write not these things to shame you,
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As Christ hath loued vs. For if we cannot like Henock walke with God, nor treade in the steppes of our heauenly Father, (for who can take such a steppe of loue as did God, from heauen his throne to earth his footstoole?) yet as that boy Ascanius followed his father, non passibus aequis, let vs follow him though with vnequall paces:
As christ hath loved us For if we cannot like Enoch walk with God, nor tread in the steps of our heavenly Father, (for who can take such a step of love as did God, from heaven his throne to earth his footstool?) yet as that boy Ascanius followed his father, non passibus aequis, let us follow him though with unequal paces:
and left vs an example that we should follow his steppes, 1. Pet. 2. 21. For as the oyle of loue (wherewith he was annointed aboue his fellowes) descended from this our head to all his members,
and left us an Exampl that we should follow his steps, 1. Pet. 2. 21. For as the oil of love (wherewith he was anointed above his Fellows) descended from this our head to all his members,
and therefore shapeth Paul our wedding garment of loue according to his white robe of mercie, Col. 3. 12. Now therefore (saith he) as the elect of God, holy and beloued, put on the bowels of mercie, kindnesse, modestie, meeknesse and long-suffering, forbearing one another,
and Therefore shapeth Paul our wedding garment of love according to his white robe of mercy, Col. 3. 12. Now Therefore (Says he) as the elect of God, holy and Beloved, put on the bowels of mercy, kindness, modesty, meekness and long-suffering, forbearing one Another,
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and forgiuing one another, sicut, euen as Christ forgaue you. As the elect of God: that is, if ye haue any internall seale to your soules of your election:
and forgiving one Another, sicut, even as christ forgave you. As the elect of God: that is, if you have any internal seal to your Souls of your election:
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but NONLATINALPHABET NONLATINALPHABET, put on neuer to put off againe, the bowels of mercie toward the vnmercifull, kindnesse toward the vnkind, modestie toward the immodest: meeknesse toward the cruell:
but, put on never to put off again, the bowels of mercy towards the unmerciful, kindness towards the unkind, modesty towards the immodest: meekness towards the cruel:
New, because now confirmed with greater examples of God the Father and Christ his sonne: new, because though iudiciall and ceremoniall, yet this euangelicall loue remaineth for euer:
New, Because now confirmed with greater Examples of God the Father and christ his son: new, Because though judicial and ceremonial, yet this Evangelical love remains for ever:
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and new because though to day discharged, tomorrow it must be renewed, to loue one another, sicut, euen as he loued vs. And what was the measure (deare Christian) of that sicut? His Apostle meteth it out by foure adiuncts of our basenesse and demerit:
and new Because though to day discharged, tomorrow it must be renewed, to love one Another, sicut, even as he loved us And what was the measure (deer Christian) of that sicut? His Apostle meteth it out by foure adjuncts of our baseness and demerit:
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Christ when we were yet of no strength died for the vngodly, Rom. 5. 6. Christ the onely Sonne of God, died the most shamefull death of the crosse, for vs when we were yet of no strength by nature,
christ when we were yet of no strength died for the ungodly, Rom. 5. 6. christ the only Son of God, died the most shameful death of the cross, for us when we were yet of no strength by nature,
We had neither strength to stand in iudgement, nor righteousnesse to satisfie the law, nor godlinesse to moue mercie, nor friendship to procure pardon:
We had neither strength to stand in judgement, nor righteousness to satisfy the law, nor godliness to move mercy, nor friendship to procure pardon:
and yet (saith the Apostle) yet notwithstanding, or rather withstanding all these, Christ when we were yet all these died for vs. Christ suffered (saith Peter ) the death most ignominious:
and yet (Says the Apostle) yet notwithstanding, or rather withstanding all these, christ when we were yet all these died for us christ suffered (Says Peter) the death most ignominious:
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because his mercie was for euer without end; because it reached to the deepe below; because his mercie was ouer al his workes, as the Psalmist speaketh:
Because his mercy was for ever without end; Because it reached to the deep below; Because his mercy was over all his works, as the Psalmist speaks:
it was a sic dilexit, a loue-sicke affection, strong as death, that he should loue vs, Tantus & tantum, tantillos & tales, he so great, vs so little, such enemies and with such loue, saith Bernard, alluding to those foure dimensions of Saint Paul, O that I had the tongue of men and Angels to decipher his loue to thee his enemie, that this loue of Christ might constraine to do good to thy foes!
it was a sic dilexit, a lovesick affection, strong as death, that he should love us, Tantus & Tantum, Tantillos & tales, he so great, us so little, such enemies and with such love, Says Bernard, alluding to those foure dimensions of Saint Paul, Oh that I had the tongue of men and Angels to decipher his love to thee his enemy, that this love of christ might constrain to do good to thy foes!
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but wounds and swellings, and sores full of all corruption, leauing vs not halfe (like that traueller) but quite dead in trespasses and sinnes, Ephes. 2. 1. and forget not (deare Christian) how then this good Samaritane,
but wounds and swellings, and sores full of all corruption, leaving us not half (like that traveller) but quite dead in Trespasses and Sins, Ephesians 2. 1. and forget not (deer Christian) how then this good Samaritan,
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as he iourneyed and came from the bosome of his father, cured vs, when both Priest and Leuite like Iobs friends, Phisitions of no value, passed by vs, no eye pitied vs to do any thing vnto vs,
as he journeyed and Come from the bosom of his father, cured us, when both Priest and Levite like Jobs Friends, Physicians of no valve, passed by us, no eye pitied us to do any thing unto us,
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as the Sunne did in the diall of Ahaz, and tooke on him the forme of a seruant, that in the rags of our flesh he might C•drus - like tast death for his people.
as the Sun did in the dial of Ahaz, and took on him the Form of a servant, that in the rags of our Flesh he might C•drus - like taste death for his people.
and tooke out not two pence, siluer and gold, or corruptible things, but his precious blood, that great price of our redemption, 1. Corinth. 6. saying for man his enemie to his offended father,
and took out not two pence, silver and gold, or corruptible things, but his precious blood, that great price of our redemption, 1. Corinth. 6. saying for man his enemy to his offended father,
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This he performed for vs sinners, and said indeed for his enemies as Nisus for his friend, Whom seeke ye? Coram quem quaeritis, adsum, I am he whom ye seeke to be crucified:
This he performed for us Sinners, and said indeed for his enemies as Nisus for his friend, Whom seek you? Coram Whom Seeking, adsum, I am he whom you seek to be Crucified:
Here for them I giue my backe to the smiters, my cheekes to the nippers, and wil not hide my face from shame and spitting. When sinfull man, that like a wandring sheepe was caught in the briars,
Here for them I give my back to the smiters, my cheeks to the nippers, and will not hide my face from shame and spitting. When sinful man, that like a wandering sheep was caught in the briers,
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and with the Ramme might haue truly bin sacrificed for this, Isaac might truly haue replied, Mea fraus omnis nihil iste nec fecit nec p•tuit, he did no sinne,
and with the Ram might have truly been sacrificed for this, Isaac might truly have replied, Mea fraus omnis nihil iste nec fecit nec p•tuit, he did no sin,
Thus the partition wall of ordinances betweene Iew and Gentile was broken downe by him who made of two people one man, Ephes. 2. Thus the partition wall of our sinnes, which separated betweene vs both and our God, was taken away by him who reconciled both to one God,
Thus the partition wall of ordinances between Iew and Gentile was broken down by him who made of two people one man, Ephesians 2. Thus the partition wall of our Sins, which separated between us both and our God, was taken away by him who reconciled both to one God,
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Thus our Iosua made sinne or in-bred Cananite, which dwelleth in our mortall bodie, and cannot quite be cast out, tributary vnto vs, that we may raigne ouer it, and bring it into subiection.
Thus our Iosua made sin or inbred Canaanite, which dwells in our Mortal body, and cannot quite be cast out, tributary unto us, that we may Reign over it, and bring it into subjection.
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and to witnesse it the more, stileth he vs with al names of loue, as seruants, Iohn 15. 15. if that be too litle, his friends; if that be not enough, his kinsmen: if that be too little, his brethren: if that be not enough, his sisters: if that be too farre off, his children: if that be not •nough, his mother: if that be not enough, his spouse, which is the greatest,
and to witness it the more, styleth he us with all names of love, as Servants, John 15. 15. if that be too little, his Friends; if that be not enough, his kinsmen: if that be too little, his brothers: if that be not enough, his Sisters: if that be too Far off, his children: if that be not •nough, his mother: if that be not enough, his spouse, which is the greatest,
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and passing loue of women: and all this to shew he loued vs with all kind of loues possible, the seruants loue, a friends loue, kinsmens loue, brethrens loue, sisters loue, childrens loue, mothers loue,
and passing love of women: and all this to show he loved us with all kind of loves possible, the Servants love, a Friends love, kinsmen's love, Brothers' love, Sisters love, Children's love, mother's love,
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Wherefore as him selfe spake of washing his Disciples feet, Iohn 13. 14. Siego, If I (saith he) I your Lord and Maister, haue stouped to wash your feet, ye ought also to wash one anothers feet:
Wherefore as him self spoke of washing his Disciples feet, John 13. 14. Siege, If I (Says he) I your Lord and Master, have stooped to wash your feet, you ought also to wash one another's feet:
so may I reason strongly with his Apostle, Beloued, if God, if Christ so loued vs, we ought also to loue one another, 1. Iohn 4. 11. And indeed (beloued Christian) thou canst neuer loue truly,
so may I reason strongly with his Apostle, beloved, if God, if christ so loved us, we ought also to love one Another, 1. John 4. 11. And indeed (Beloved Christian) thou Canst never love truly,
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If considering thine owne weaknesse and infirmitie, Deficis sub praecepto, comfortare in exemplo, saith Austine, if thou thinkest the precept an hard saying to flesh and blood, who can beare it, be comforted in the example of him who performed it.
If considering thine own weakness and infirmity, Deficis sub praecepto, Be comforted in exemplo, Says Augustine, if thou Thinkest the precept an hard saying to Flesh and blood, who can bear it, be comforted in the Exampl of him who performed it.
and he is present with thee, vt praebeat auxilium, qui praebuit exemplum, saith that Father, to draw thee after him, who bids thee Come follow his steppes.
and he is present with thee, vt praebeat auxilium, qui praebuit exemplum, Says that Father, to draw thee After him, who bids thee Come follow his steps.
behold, and see, if euer there was loue sicut amor eius, like his loue) if we cannot go with him in his sicut and quantitie yet let vs runne after him in the sic and qualitie of his loue, as Bernard doth distinguish.
behold, and see, if ever there was love sicut amor eius, like his love) if we cannot go with him in his sicut and quantity yet let us run After him in the sic and quality of his love, as Bernard does distinguish.
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yet let vs ambulare cum Dauide, go cheeke by cheeke with Dauid our fellow-seruant, who rendring good for euill to his arch-enemie Saul, made him ashamed of his enmitie,
yet let us Ambulare cum David, go cheek by cheek with David our Fellow servant, who rendering good for evil to his archenemy Saul, made him ashamed of his enmity,
and heaped such coales of fire on his head, that he kindled his affection to cry out in admiration, Is this thy voice my sonne Dauid? and weeping he lift vp his voice, and said to Dauid: Thou art more righteous then I,
and heaped such coals of fire on his head, that he kindled his affection to cry out in admiration, Is this thy voice my son David? and weeping he lift up his voice, and said to David: Thou art more righteous then I,
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and now thou hast shewed this day, that thou hast dealt well with me, for as much as when the Lord had enclosed me in thy hands, thou killedst me not;
and now thou hast showed this day, that thou hast dealt well with me, for as much as when the Lord had enclosed me in thy hands, thou killedest me not;
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for who shall find his enemie at such aduantage and let him go free with a good turne? Wherefore the Lord render thee good for that thou hast done to me this day, 1. Sam. 24. Yea when afterward he repented of this repentance,
for who shall find his enemy At such advantage and let him go free with a good turn? Wherefore the Lord render thee good for that thou hast done to me this day, 1. Sam. 24. Yea when afterwards he repented of this Repentance,
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and with the dogge returned to his vomite, yet Dauid againe ouercame his euill with goodnesse, that he cryed out with a peccaui in his mouth, I haue sinned, come againe my sonne Dauid, for I will do thee no more harme,
and with the dog returned to his vomit, yet David again overcame his evil with Goodness, that he cried out with a peccaui in his Mouth, I have sinned, come again my son David, for I will do thee no more harm,
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behold, I haue done foolishly and erred exceedingly, 1. Sam. 26. 21. With such loue was Dauid annointed when he was annointed with the horne of oyle to be king, this was the strength of his loue,
behold, I have done foolishly and erred exceedingly, 1. Sam. 26. 21. With such love was David anointed when he was anointed with the horn of oil to be King, this was the strength of his love,
Remaineth there yet none of the house of Saul, on whom I may shew the mercie of God? the mercie of God, NONLATINALPHABET, which signifieth bountifulnesse and largesse, not ordinarie,
Remains there yet none of the house of Saul, on whom I may show the mercy of God? the mercy of God,, which signifies bountifulness and largess, not ordinary,
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and in our thirst giue vs vineger to drinke, Psal. 69. 21. Our loue must be miscricordia Dei, the largesse of God, who maketh his sunne rise on his enemies,
and in our thirst give us vinegar to drink, Psalm 69. 21. Our love must be miscricordia Dei, the largess of God, who makes his sun rise on his enemies,
and not like angry Doeg cause one sunne to rise on our friend Saul, and our canis iram and bile on our foe Dauid, nor affoord him a c of our beneficence and bountie.
and not like angry Doeg cause one sun to rise on our friend Saul, and our canis iram and boil on our foe David, nor afford him a c of our beneficence and bounty.
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Which partiall affection, if it onely were found in the taile and dregs of the people, which like Moab are setled vpon their lees, it were lesse lamentable:
Which partial affection, if it only were found in the tail and dregs of the people, which like Moab Are settled upon their lees, it were less lamentable:
Wheras our tongue should blesse, and our hand deale a blessing where the Lord hath euen cursed, and do good to all though specially to the houshold of faith;
Whereas our tongue should bless, and our hand deal a blessing where the Lord hath even cursed, and do good to all though specially to the household of faith;
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What therefore hast thou to accuse thy foe of? that he hath taken part of thy land, that he hath wronged thee in thy grounds, that he hath transgressed the bounds of his house, that he hath wiled away thy seruants, that he hath offered thee violence, that he hath detained thy goods vnlawfully, that he hath beggered thee? but yet he hath not taken away thy life, which Saul did attempt.
What Therefore hast thou to accuse thy foe of? that he hath taken part of thy land, that he hath wronged thee in thy grounds, that he hath transgressed the bounds of his house, that he hath wiled away thy Servants, that he hath offered thee violence, that he hath detained thy goods unlawfully, that he hath beggared thee? but yet he hath not taken away thy life, which Saul did attempt.
But if this once or twice, or thrice, or often he assayed, yet not rewarded of thee with so many good turnes as Saul was of Dauid, yet not preserued and his life saued,
But if this once or twice, or thrice, or often he assayed, yet not rewarded of thee with so many good turns as Saul was of David, yet not preserved and his life saved,
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but thou art come to mount Sion, and to Iesus the Mediator of a better testament, stablished on better promises, to serue in the newnesse of the spirit, Heb. 12. He was but a son of Agar the bondwoman, I meane the law which ingendred vnto bondage,
but thou art come to mount Sion, and to Iesus the Mediator of a better Testament, established on better promises, to serve in the newness of the Spirit, Hebrew 12. He was but a son of Agar the bondwoman, I mean the law which engendered unto bondage,
but thou art a sonne of the freewoman Sara, the Gospell which is free, that libertie wherwith Christ hath made vs free, Gal. 4. He was directed but with the law, a light shining in a darke place,
but thou art a son of the freewoman Sarah, the Gospel which is free, that liberty wherewith christ hath made us free, Gal. 4. He was directed but with the law, a Light shining in a dark place,
O if Dauid (saith that Father) had heard Christs precept, Do good to your enemies, Mat. 5. or the Lords prayer, Forgiue men their trespasses as your Father shall forgiue yours, Mat. 6. or the iudgement of the mercilesse debter, that would not forgiue his fellow-seruant an hundred pence when his master had forgiuē him ten thousand talents, Mat. 18. or Christ giuing his life for his enemies, Mat. 20. or his innumerable sermons of louing and helping our foes, Luk. 6. how great would his loue haue bene with these, who without them did so recompence his arch-enemie Saul, and reward his posteritie? Here is an example for vs to follow:
O if David (Says that Father) had herd Christ precept, Do good to your enemies, Mathew 5. or the lords prayer, Forgive men their Trespasses as your Father shall forgive yours, Mathew 6. or the judgement of the merciless debtor, that would not forgive his Fellow servant an hundred pence when his master had forgiven him ten thousand Talents, Mathew 18. or christ giving his life for his enemies, Mathew 20. or his innumerable Sermons of loving and helping our foes, Luk. 6. how great would his love have be with these, who without them did so recompense his archenemy Saul, and reward his posterity? Here is an Exampl for us to follow:
and if ye go no further what reward shall ye haue? This is but imperfectae charitatis, saith Thomas out of Austine, a point and signe of imperfect charitie;
and if you go no further what reward shall you have? This is but imperfectae charitatis, Says Thomas out of Augustine, a point and Signen of imperfect charity;
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and be perfect in this as he is perfect, we be found but equall and perchance inferior to the very Gentils that know not God? if when we are commaunded to exceede Scribes and Pharisees in our righteousnesse, we come short of the Ethnick pagans, what torments shall we suffer?
and be perfect in this as he is perfect, we be found but equal and perchance inferior to the very Gentiles that know not God? if when we Are commanded to exceed Scribes and Pharisees in our righteousness, we come short of the Ethnic Pagans, what torments shall we suffer?
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in reward of which brutish kindnesse he made him a tombe at his death, and called the towne Bucephalon after his horses name, as many histories report.
in reward of which brutish kindness he made him a tomb At his death, and called the town Bucephalon After his Horses name, as many histories report.
What shall I tell you of Antiochus his horse? who to reuenge his masters death by Centoratus, when that enemie after conquest triumphantly ascended him, head-strongly gallopped to a steepe,
What shall I tell you of Antiochus his horse? who to revenge his Masters death by Centoratus, when that enemy After conquest triumphantly ascended him, headstrong galloped to a steep,
And if we go no further then these, our gold is but drosse and horse-gold, our charitie is but vsurie and horse-loue, who claweth his fellow to be clawed againe.
And if we go no further then these, our gold is but dross and horse-gold, our charity is but Usury and horse-loue, who claweth his fellow to be clawed again.
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There shall ye see, that an Elephant grieuously wounded with Porus in the warre against Alexander, neglected his owne hurts, softly with his trunke pulled the darts out of his masters body, till by extreame bleeding he perceiued him to faint,
There shall you see, that an Elephant grievously wounded with Porus in the war against Alexander, neglected his own hurts, softly with his trunk pulled the darts out of his Masters body, till by extreme bleeding he perceived him to faint,
But why do I speake of these milder beasts? the very ramping and roring Lion, who feareth not any, at whose roare the beasts of the field do tremble, is not behind men in this behalfe.
But why do I speak of these milder beasts? the very ramping and roaring lion, who fears not any, At whose roar the beasts of the field do tremble, is not behind men in this behalf.
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For when one Androcles a seruant, for some notable misdemeanure in Rome, had run from his master into the wildernesse of Africa, there to shade himselfe from the scorching of the sun he entred a caue which was a Lions lodging gone about his prey;
For when one Androcles a servant, for Some notable misdemeanure in Room, had run from his master into the Wilderness of Africa, there to shade himself from the scorching of the sun he entered a cave which was a Lions lodging gone about his prey;
after which cure, the Lion for his fee fed him as his guest, and gaue him his diet of his pray (if stories store not vp vntruth) for three yeares together.
After which cure, the lion for his fee fed him as his guest, and gave him his diet of his prey (if stories store not up untruth) for three Years together.
And therefore when some Courtiers about Alphonsus defended, that some beasts excelled many men, as the Turtle in chastitie, the Emmet in prouidence, the dog in sagacitie, the Storke in pietie,
And Therefore when Some Courtiers about Alphonsus defended, that Some beasts excelled many men, as the Turtle in chastity, the Emmet in providence, the dog in sagacity, the Stork in piety,
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It was diuellish policie which that Florentine Machiuell (one that hath done much euill to politicians of our age) gaue his statist, that one should neuer offer nonis benefi• ijs veterem iniuriarum obliuionen• inducere, to benefite or do good to him whom notoriously he had wronged,
It was devilish policy which that Florentine Machiuell (one that hath done much evil to politicians of our age) gave his statist, that one should never offer nonis benefi• ijs veterem iniuriarum obliuionen• inducere, to benefit or do good to him whom notoriously he had wronged,
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But this wisedom of the flesh is enmitie against God, and is twelue times infatuated by the wisedom of God, Rom. 12. fashion not your selues like vnto this world,
But this Wisdom of the Flesh is enmity against God, and is twelue times infatuated by the Wisdom of God, Rom. 12. fashion not your selves like unto this world,
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but be ye changed by the renewing of your mind, that ye may proue what is the good will of God, acceptable and holy. Let loue be without dissimulation:
but be you changed by the renewing of your mind, that you may prove what is the good will of God, acceptable and holy. Let love be without dissimulation:
abhorre that which is euill, and cleaue vnto that which is good. Be affectioned to loue one another with brotherly kindnesse. Blesse them that persecute you:
abhor that which is evil, and cleave unto that which is good. Be affectioned to love one Another with brotherly kindness. Bless them that persecute you:
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Howbeit, if neither our heauenly Fathers example, nor Christ our elder brothers example, nor Dauid our fellow-seruants samplar, can moue vs to exceed either Publicanes and beastly men,
Howbeit, if neither our heavenly Father's Exampl, nor christ our elder Brother's Exampl, nor David our Fellow servants sampler, can move us to exceed either Publicans and beastly men,
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or the beasts of the field, yet with Moses let vs haue respect to the recompence of reward, seeing by this we shall be perfect as our heauenly Father is perfect, and haue great reward in heauen, Luk. 6. 35. For whereas (saith a Father) he blessed the meeke but with inheriting the earth, Mat. 5. 5. and the poore in spirit but with appropriating to them the kingdome: and the mourners but with hope of future comfort:
or the beasts of the field, yet with Moses let us have respect to the recompense of reward, seeing by this we shall be perfect as our heavenly Father is perfect, and have great reward in heaven, Luk. 6. 35. For whereas (Says a Father) he blessed the meek but with inheriting the earth, Mathew 5. 5. and the poor in Spirit but with appropriating to them the Kingdom: and the mourners but with hope of future Comfort:
euen they haue dealt vnfaithfully with thee, and they haue cryed out all together vpon thee, beleeue them not though they speake faire to thee, Ier. 12. 6. And therefore compareth Dauid them to bees, Psal. 118. They came about me like bees:
even they have dealt unfaithfully with thee, and they have cried out all together upon thee, believe them not though they speak fair to thee, Jeremiah 12. 6. And Therefore compareth David them to Bees, Psalm 118. They Come about me like Bees:
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Iudas, surely he is not our enemy though he come with swords and staues, Friend wherefore art thou come? Yes (blessed Sauiour) it is Iudas thy burser, who was a theefe and caried the bagge:
Iudas, surely he is not our enemy though he come with swords and staves, Friend Wherefore art thou come? Yes (blessed Saviour) it is Iudas thy burser, who was a thief and carried the bag:
and sellest him for thirty pence, who is the price of the world, and the ransome of mankind? and that with a kisse? with a pledge of affection doest thou giue a wound? with a kisse of loue dost thou execute hatred,
and sellest him for thirty pence, who is the price of the world, and the ransom of mankind? and that with a kiss? with a pledge of affection dost thou give a wound? with a kiss of love dost thou execute hatred,
like a theefe in the Castle yard, he walkes vp and downe the Scripture with this bolt at his heeles, Iudas Iscariot one of the twelue, which also betrayed him, the gingling of which bolt at his heeles, tels all that heare it, he is in that infernall prison kept vp in chaines of darknesse, because when he brought hony in his mouth, he brought a sting in his taile,
like a thief in the Castle yard, he walks up and down the Scripture with this bolt At his heals, Iudas Iscariot one of the twelue, which also betrayed him, the gingling of which bolt At his heals, tells all that hear it, he is in that infernal prison kept up in chains of darkness, Because when he brought honey in his Mouth, he brought a sting in his tail,
Helpe Lord, for there is not one godly man left, for the faithfull are minished from among the children of men, they speake deceitfully euery one to his neighbour, they do but flatter with their lips,
Help Lord, for there is not one godly man left, for the faithful Are minished from among the children of men, they speak deceitfully every one to his neighbour, they do but flatter with their lips,
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and a mans enemies are they of his owne house, Mich. 7. 2. Which caution, that better he may imprint, Ierom exemplifieth it with several instances of vnkindnesse:
and a men enemies Are they of his own house, Mich. 7. 2. Which caution, that better he may imprint, Jerom exemplifieth it with several instances of unkindness:
a testimonie wherof, though in Scripture thou canst not find (saith he) yet are there so many examples thereof in dayly experience, that rather we should weepe there are so many, then search them out.
a testimony whereof, though in Scripture thou Canst not find (Says he) yet Are there so many Examples thereof in daily experience, that rather we should weep there Are so many, then search them out.
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Moses is cast out by his parents into the riuer, but though his father and mother forsooke him ▪ yet the Lord taketh him vp by the hand of Pharaoes daughter, who nourished him for her owne sonne.
Moses is cast out by his Parents into the river, but though his father and mother forsook him ▪ yet the Lord Takes him up by the hand of Pharaoh's daughter, who nourished him for her own son.
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And as it was then, euen so is now, when we are fallen into the worst times, into the last part of Nebuchadnezzars image, whose feet were of iron and clay, into the last age, wherof he speaketh, De duro est vltima ferro, which is of hard iron,
And as it was then, even so is now, when we Are fallen into the worst times, into the last part of Nebuchadnezar's image, whose feet were of iron and clay, into the last age, whereof he speaks, De duro est Ultima Ferro, which is of hard iron,
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thus counterfeits vnder the colour of gold, and false brethren vnder the vizard of friendship eftsoone, betray vs. It was a common tricke in his dayes, who beholding it complained, Tuta frequens { que } via est per amici fallere nomē:
thus counterfeits under the colour of gold, and false brothers under the vizard of friendship eftsoon, betray us It was a Common trick in his days, who beholding it complained, Tuta Frequent { que } via est per Friends fallere nomē:
And as it was then, euen so is it now in these perilous times, wherein (as the Scribe speaketh) vnrighteousnesse and voluptuousnesse haue gotten the vpper hand vpon earth, wherein the land shall be barren from faith (as he prophesied) and iniquitie shall be increased more then thou hast seene,
And as it was then, even so is it now in these perilous times, wherein (as the Scribe speaks) unrighteousness and voluptuousness have got the upper hand upon earth, wherein the land shall be barren from faith (as he prophesied) and iniquity shall be increased more then thou hast seen,
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because of a flood of iniquitie (as one expounds it) where men are frozen in their dregs, the loue of many shall be cold, or frozen (as Bucer doth interprete it.) For as an inundation of much water, freezeth in those regions from which the Sunne is fare remote;
Because of a flood of iniquity (as one expounds it) where men Are frozen in their dregs, the love of many shall be cold, or frozen (as Bucer does interpret it.) For as an inundation of much water, freezeth in those regions from which the Sun is fare remote;
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so a flood of iniquitie in those parts from which the Sunne of righteousnesse is farre distant, hath made such a frost of charitie, that frater infidelis (to vse the words of Hugo) fratrem fidelem, one brother betrayeth another ▪ as our Sauiour prophesied Math. 24. 10. and breaketh the knot of friendship, Etiā cum familiarissimis, euen with their dearest friends and familiars,
so a flood of iniquity in those parts from which the Sun of righteousness is Far distant, hath made such a frost of charity, that frater Infidels (to use the words of Hugo) fratrem Fidelium, one brother betrayeth Another ▪ as our Saviour prophesied Math. 24. 10. and breaks the knot of friendship, Etiā cum familiarissimis, even with their dearest Friends and familiars,
And if Iudas brought vp in Christs bosom, if the worme bred in virenti ligno, in the greene timber, did thus fret and consume that tree of righteousnes: quid fiet in arido (as himself reasoneth) what will this worme do in drie wood, Luke 23. 31. If the head drinke deepe of this wormewood from the hands of his owne, who gaue him gall in his meate, and vineger in his drinke:
And if Iudas brought up in Christ bosom, if the worm bred in virenti ligno, in the green timber, did thus fret and consume that tree of righteousness: quid fiet in arido (as himself reasoneth) what will this worm do in dry wood, Lycia 23. 31. If the head drink deep of this wormwood from the hands of his own, who gave him Gall in his meat, and vinegar in his drink:
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what may the members of his bodie expect, but to pledge their head, in receiuing that potion into themselues? If these Bees of his owne hiue, brought our head hony in theis mouthes,
what may the members of his body expect, but to pledge their head, in receiving that potion into themselves? If these Bees of his own hive, brought our head honey in these mouths,
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or buttered words, (as the Psalmist speaketh) Art thou in health my brother? And felin corde & fraudem in factis, an heart full of gall and bitternesse, and an hand full of blood.
or buttered words, (as the Psalmist speaks) Art thou in health my brother? And Felin cord & fraudem in factis, an heart full of Gall and bitterness, and an hand full of blood.
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Thus speake they friendly to their neighbours, when mischiefe is in their hearts, Psalme 28. 3. Art thou in health my brother? It is the voice of Ioab, when he meant to be his butcher.
Thus speak they friendly to their neighbours, when mischief is in their hearts, Psalm 28. 3. Art thou in health my brother? It is the voice of Ioab, when he meant to be his butcher.
Et venenum animi linguae mella tegunt, like cunning Phisitians that should poison, they couer the poison of their heart with sugred words, that more easily we may receiue their bitter potion,
Et venenum animi linguae Mella tegunt, like cunning Physicians that should poison, they cover the poison of their heart with sugared words, that more Easily we may receive their bitter potion,
and drinke their cup of deadly wine. VVith Iudas they kisse their brethren, but osculo oris non charitatis (saith Austine ) with the kisse of Iudas, not of Iesus;
and drink their cup of deadly wine. With Iudas they kiss their brothers, but Kiss oris non charitatis (Says Augustine) with the kiss of Iudas, not of Iesus;
And he there giues his censure of such fawning spaniels, NONLATINALPHABET, these fawning dogs (saith he) are worse then common barking curres, that very honestly giue vs warning of their teeth before they bite:
And he there gives his censure of such fawning spaniels,, these fawning Dogs (Says he) Are Worse then Common barking curs, that very honestly give us warning of their teeth before they bite:
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nor snarle in their anger, nor shew any rancor in outward behauiour towards others, (as those barking curres which I sneaped in the verball reconcilement:) NONLATINALPHABET &c. but secretly they concinnate and fainedly forge deceites,
nor snarl in their anger, nor show any rancour in outward behaviour towards Others, (as those barking curs which I sneaped in the verbal reconcilement:) etc. but secretly they concinnate and fainedly forge Deceits,
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They imagine mischiefe and practise it, that they may keepe secret among themselues euery man in the deep of his heart, Psal. 64. 5. 6. Thus false brethren (among whom Paul himselfe was in perill) speake with the voice of Iaakob, when indeed they haue the hands of Esau. Exteriora serenitas tenet, & interiora tempestas, (as one speaketh of some Monkes, such euill beasts and slow bellies, which being fruges consumere nati, like the frogges and grashoppers of Egypt, eate vp the greene hearbes and fat of the land.) They speake friendly to their neighbors, but imagine in their hearts.
They imagine mischief and practise it, that they may keep secret among themselves every man in the deep of his heart, Psalm 64. 5. 6. Thus false brothers (among whom Paul himself was in peril) speak with the voice of Jacob, when indeed they have the hands of Esau Exteriora serenitas tenet, & interiora Tempestas, (as one speaks of Some Monks, such evil beasts and slow bellies, which being Fruges consumere Nati, like the frogs and grasshoppers of Egypt, eat up the green herbs and fat of the land.) They speak friendly to their neighbours, but imagine in their hearts.
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but when pater domus tuae, the father of thy house fulfilleth Christs prophesie, and betrayeth his owne bowels into the hands of sinfull men, this is most vnnaturall, Improbus ille pater crudelis tu quoque mater, thy father is an Amorite and thy mother an Hittite,
but when pater domus tuae, the father of thy house fulfilleth Christ prophesy, and betrayeth his own bowels into the hands of sinful men, this is most unnatural, Improbus Isle pater crudelis tu quoque mater, thy father is an Amorite and thy mother an Hittite,
More cruell then the dragons in the wildernesse to their young, yea then the Ostrich, who sheweth himselfe cruell to his young ones as if they were not his, are those which like Moses his parents expose their owne sonne to the waues of the riuer:
More cruel then the dragons in the Wilderness to their young, yea then the Ostrich, who shows himself cruel to his young ones as if they were not his, Are those which like Moses his Parents expose their own son to the waves of the river:
yet cry these peace, peace, and would be called peace-makers, that so steale they might that blessing from their heauenly Father in the apparell of Christ the elder brother.
yet cry these peace, peace, and would be called peacemakers, that so steal they might that blessing from their heavenly Father in the apparel of christ the elder brother.
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My deare brethren (saith he) from the first beginning of our Order and religion conscientia, conscience did flourish: but honestie decaying by little and little, the first syllable is lost,
My deer brothers (Says he) from the First beginning of our Order and Religion conscientia, conscience did flourish: but honesty decaying by little and little, the First syllable is lost,
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and would be called) viewing their mores & scientiam, how they are liu'd and learn'd, may as iustly complaine, not with him that they haue multum scientiae, parum conscientiae: much science, and little conscience:
and would be called) viewing their moors & scientiam, how they Are lived and learned, may as justly complain, not with him that they have multum scientiae, Parum conscientiae: much science, and little conscience:
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and the whole head is sicke, and the disease of the head is falen vpon the hart, that the child in vnderstāding may cry with the Shunamites boy, Mine head, mine head, and his mother cannot mend him:
and the Whole head is sick, and the disease of the head is fallen upon the heart, that the child in understanding may cry with the Shunamites boy, Mine head, mine head, and his mother cannot mend him:
And if they either had like those Iewes conscientiam sine scientia, zeale and loue without knowledge, we might hope they would be simple as Doues without gall, and looke to their hart:
And if they either had like those Iewes conscientiam sine scientia, zeal and love without knowledge, we might hope they would be simple as Dove without Gall, and look to their heart:
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or if they had lost onely the first syllable of their conscience, and had scientiam sine conscientia, like the Corinths, knowledge without loue, we might expect they would be wise as serpents to defend and look to their head:
or if they had lost only the First syllable of their conscience, and had scientiam sine conscientia, like the Corinths, knowledge without love, we might expect they would be wise as Serpents to defend and look to their head:
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but seeing like those Franciscanes they haue lost both syllables of their conscience, (strange, that in Paradise a place of puritie, shold neither grow the tree of life nor the tree of knowledge) that only they remain pura entia, pure and meare things (as that gouernor spake of them) statues and images which haue heads and vnderstand not,
but seeing like those Franciscans they have lost both syllables of their conscience, (strange, that in Paradise a place of purity, should neither grow the tree of life nor the tree of knowledge) that only they remain Pura Entities, pure and mere things (as that governor spoke of them) statues and Images which have Heads and understand not,
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I wish, as these golden images are set vp in the temple (by them who commit the greatest idolatrie in setting vp such images in the Church of God) and adored by their simple Saints, (though it be but as the people honoured the Asse that caryed Isis, with a non tibi, sed religioni, not because they are pure siluer,
I wish, as these golden Images Are Set up in the temple (by them who commit the greatest idolatry in setting up such Images in the Church of God) and adored by their simple Saints, (though it be but as the people honoured the Ass that carried Isis, with a non tibi, sed Religion, not Because they Are pure silver,
but like Caesars brasse penny, Caesaris effigiem qui libet, assis habet, Asses may haue Caesars image and superscription: ) so they wold not like Nebuchadnezzars golden image procure the death of them, who in wisdome like Daniel fall not downe and worship them.
but like Caesars brass penny, Caesaris effigiem qui libet, Ashes habet, Asses may have Caesars image and superscription:) so they would not like Nebuchadnezar's golden image procure the death of them, who in Wisdom like daniel fallen not down and worship them.
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nor Temperance, nor Long-suffering, nor Gentlenesse, nor Peace, nor Meeknesse, nor Goodnesse, yet Charitati templum facerent, they would edifie themselues in loue, and build themselues a temple to Concord and Charitie.
nor Temperance, nor Long-suffering, nor Gentleness, nor Peace, nor Meekness, nor goodness, yet Charitati Templum facerent, they would edify themselves in love, and built themselves a temple to Concord and Charity.
Like L. Opimius the Consul, who slue 3000. of the faction of the Gracchi, and yet forsooth built a temple to the goddesse Concord. But what was this else quàm irrisio Deorum, to mocke the God of peace, saith Austine, to build a temple to that goddesse, who if she had bin in the citie, it had not bene rent with so many dissentions.
Like L. Opimius the Consul, who slew 3000. of the faction of the Gracchi, and yet forsooth built a temple to the goddess Concord. But what was this Else quàm Irrisio Gods, to mock the God of peace, Says Augustine, to built a temple to that goddess, who if she had been in the City, it had not be rend with so many dissensions.
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And he that like old Isaac is dimme-sighted, may be easily deceiued with the voice of Iaakob, and faire tongue of supplanters, till he feele the rough hands of Esau. Yea Ahijah the Prophet himselfe,
And he that like old Isaac is dimme-sighted, may be Easily deceived with the voice of Jacob, and fair tongue of supplanters, till he feel the rough hands of Esau Yea Ahijah the Prophet himself,
Yea charitie that is neither simple nor subtill, (as Bias spake wisely of her) or rather not onely simple as a doue to thinke no euill, but also wise as a serpent to discerne all things, and see what is euill, could subscribe on the night this Epigram to the inscription of the Consuls temple, Actus vecors templum facit Concordiae, bloudie and warrish hands build a temple to Concord.
Yea charity that is neither simple nor subtle, (as Bias spoke wisely of her) or rather not only simple as a dove to think no evil, but also wise as a serpent to discern all things, and see what is evil, could subscribe on the night this Epigram to the inscription of the Consuls temple, Actus vecors Templum facit Concordiae, bloody and warrish hands built a temple to Concord.
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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 High Priest they carrie the inscription of Holinesse to the Lord, and amitie to their brother:
And we in this wise charity may judge, that though themselves they inscribe with the Temple of Concord, though in their forehead and front like the High Priest they carry the inscription of Holiness to the Lord, and amity to their brother:
though they make a shew of loue, yet haue they so denyed the power thereof, that in their stonie heart like that Athenian altar, we may iudge is written:
though they make a show of love, yet have they so denied the power thereof, that in their stony heart like that Athenian altar, we may judge is written:
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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 b•xes we shall find them no lesse,
Art thou in health my brother? or like Iudas, God save thee master, yet do they flatter with their tongue, Says David, for their inward parts Are very wickedness, Pal. 5. 9. And when we open these b•xes we shall find them no less,
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 speaketh,
then they Are with the things themselves which they signify, I wish these men, whose heart is so deceitful and wicked above all things that none can know it, had in their pretence of love that fenestratum pectus, glass windows in their breast, (which Momus in Plutarch looked for and found lack of in the fabric of men body) Tunc si mentes recluderentur, possent aspici Laniatus & ictus, as one speaks,
But seeing nature hath not set that glasse window in their brest, yet holdeth grace the glasse of the word before their eyes, which being a 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 seeing nature hath not Set that glass window in their breast, yet holds grace the glass of the word before their eyes, which being a discerner of the intents and secrets of the heart, Cast such a reflex of their inward meanings, that in it as in a glass we may behold, not darkly,
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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,
For every one of them speaks peaceably to his neighbour with his Mouth, but in his heart Layeth wait for him, Jeremiah 9. 8. Wherefore let every one take heed of his neighbour,
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,
And he, before whom the graven it self is naked, Job 26. 6. shall open these whited tombs, which appear outward so beautiful and amiable to their brothers, that men going over them perceive not,
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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 Comedie) causeth it to putrifie and stinke in the nostrils of the Almightie) to that last opening of all hearts and secret things.
to leave these Apothecary boxes, (whose ointment of love those dead flies, injuries, suspicions, enmities, truce, war, and yet again seeming peace (as the servant told Phaedria in the Comedy) Causes it to putrify and stink in the nostrils of the Almighty) to that last opening of all hearts and secret things.
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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;
and Are Friends to day, that to morrow they may be foes; so friendly to all that faithful to none: now praising and straight dispraising; now fawning and presently biting;
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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 makes the counsel of the wicked foolish, yea Scattereth the devises of the crafty, 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:
and to leave lastly these masked Hypocrites (who in the theater of this world Are now the Devils stageplayers) to that last catastrophe (when they have acted their parts of dissimulation) Exite Maledicti in Ignem aeternum, Go out you cursed into everlasting fire:
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Which doctrine, as it vnmasketh the face of hypocriticall Ioabs, so bindeth it the hands of blood-thirstie Esawes, vnder whatsoeuer their pretence of reuenge.
Which Doctrine, as it unmasketh the face of hypocritical Ioabs, so binds it the hands of bloodthirsty Esau's, under whatsoever their pretence of revenge.
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,
and whosoever will compel thee to go a mile, go with him twaine, Math. 5. 39. Under which triple injury, of our person, If any smite thee; and of our good, If any sue thee; and of our body,
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for neither Christ himselfe, nor Paul his Apostle turned the other cheeke to their smiters, (as Iulian that messenger of Satan, being sent to buffet the Christians,
for neither christ himself, nor Paul his Apostle turned the other cheek to their smiters, (as Iulian that Messenger of Satan, being sent to buffet the Christians,
and beat them with this text, as the fowler smote the Eagle with that shaft which was feathered with her owne quill) for praeparationem cordis non ostensionem operis intelligit (saith Austine) He vnderstandeth greatest patience and moderation of mind, saith Chrysostome with some other expounders, that after one wrong, thou be more ready to receiue a second then requite the former:
and beatrice them with this text, as the Fowler smote the Eagl with that shaft which was feathered with her own quill) for praeparationem Cordis non ostensionem operis intelligit (Says Augustine) He understandeth greatest patience and moderation of mind, Says Chrysostom with Some other expounders, that After one wrong, thou be more ready to receive a second then requite the former:
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as Paul was readie, not onely to be bound, but to die also at Ierusalem for the name of the Lord Iesus, Acts 21. 13. or as the Corinths suffered this three-fold wrong of their false Apostles, If they brought their persons into bondage, or tooke their goods, or smote them on the face, 2. Cor. 11. 20. Thus must we turne the other cheeke to our smiter, that is, Duplicat am iniuriam perpeti quam referre talionem, be more ready to receiue another wrong then retaliate the former.
as Paul was ready, not only to be bound, but to die also At Ierusalem for the name of the Lord Iesus, Acts 21. 13. or as the Corinths suffered this threefold wrong of their false Apostles, If they brought their Persons into bondage, or took their goods, or smote them on the face, 2. Cor. 11. 20. Thus must we turn the other cheek to our smiter, that is, Duplicate am iniuriam perpeti quam refer talionem, be more ready to receive Another wrong then retaliate the former.
which blow comming but from the left and weaker hand by nature (saith Austine ) is lesse sore and grieuous, thou must turne the other, the left cheeke to receiue a greater blow from his right hand, which is stronger then the left,
which blow coming but from the left and Weaker hand by nature (Says Augustine) is less soar and grievous, thou must turn the other, the left cheek to receive a greater blow from his right hand, which is Stronger then the left,
and gaue his backe to the smiters, his cheekes to the nippers, and hid not his face from shame and spitting, Esa. 50. yea offered his head to the thornes, his mouth to the vineger, his hands and feete to the nailes,
and gave his back to the smiters, his cheeks to the nippers, and hid not his face from shame and spitting, Isaiah 50. yea offered his head to the thorns, his Mouth to the vinegar, his hands and feet to the nails,
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And if for thy goods, the litigious wrangler will sue thee at the law for thy coate, rather then reuenge, let him haue they cloke also which is of greater value,
And if for thy goods, the litigious wrangler will sue thee At the law for thy coat, rather then revenge, let him have they cloak also which is of greater valve,
And this is the victory which ouercommeth the world, to kisse thus the hand of him that smites thee on the cheeke, to cloake thine enemy that sueth for thy coate,
And this is the victory which Overcometh the world, to kiss thus the hand of him that smites thee on the cheek, to cloak thine enemy that sues for thy coat,
This is the goodnesse that ouercometh euill, not to resist euill, but putting vp thy sword of reuenge into his sheath of patience and long-suffering, to commit it with Dauid to him that iudgeth righteously, Domine tu retribues, thou shalt repay for me O Lord:
This is the Goodness that Overcometh evil, not to resist evil, but putting up thy sword of revenge into his sheath of patience and long-suffering, to commit it with David to him that Judgeth righteously, Domine tu retribues, thou shalt repay for me Oh Lord:
and if this ni had not bene, he had spoken like the Apostle of Christ Iesus, Si lacessitus, si quis in seruitutem adigit, si exedit, si deuoret, si in faciem cedat:
and if this ni had not be, he had spoken like the Apostle of christ Iesus, Si lacessitus, si quis in seruitutem adigit, si exedit, si devoret, si in Face Cedat:
Proud nature indeed thinks it bondage and slauery to suffer when she is prouoked; but humble and meeke-making grace it teacheth that Christs seruant is herein a free-man;
Proud nature indeed thinks it bondage and slavery to suffer when she is provoked; but humble and meeke-making grace it Teaches that Christ servant is herein a freeman;
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and in this free seruitude of long-suffering must we serue our God, as Paul himselfe serued the Lord with all meeknesse, with many teares and tentations which came vnto him by the laying a wait of the Iewes, Acts 20. 19. Thus to ouercome not only thy foes euil with goodnes,
and in this free servitude of long-suffering must we serve our God, as Paul himself served the Lord with all meekness, with many tears and tentations which Come unto him by the laying a wait of the Iewes, Acts 20. 19. Thus to overcome not only thy foes evil with Goodness,
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but thy self, and in thy self those souldiers of Satan, thy lusts which fight in thy members against thy soule, thou resistest the diuell, that he giue ouer the siege,
but thy self, and in thy self those Soldiers of Satan, thy Lustiest which fight in thy members against thy soul, thou resistest the Devil, that he give over the siege,
For as the mouth of fleshly wisedome tels thee, Fortior est qui se quam qui fortissima vincit moenia, Valiant and more victorious is he which conquers his owne anger,
For as the Mouth of fleshly Wisdom tells thee, Fortior est qui se quam qui fortissima vincit moenia, Valiant and more victorious is he which conquers his own anger,
So least thou shouldst thinke this wisedom of the flesh enmitie against God, Salomon tels thee from the mouth of true wisedome, that it is subiect to the law of God, Prou. 16. 32. Stronger is he that is slow to anger, then a mightie man:
So lest thou Shouldst think this Wisdom of the Flesh enmity against God, Solomon tells thee from the Mouth of true Wisdom, that it is Subject to the law of God, Prou. 16. 32. Stronger is he that is slow to anger, then a mighty man:
and others with the fist of wickednesse, we had need thrise with Saint Paul to beseek the Lord, it might depart from vs. Wherein yet it is no lesse dolefull then dayly to behold,
and Others with the fist of wickedness, we had need thrice with Saint Paul to beseek the Lord, it might depart from us Wherein yet it is no less doleful then daily to behold,
so often testie and writhen natures are with the very colour of iniurie, and shadow of wrong incensed so farre, that eftsoones iniurias vocent modica beneficia, Small gifts and little good turnes they cou•t iniuries.
so often testy and writhen nature's Are with the very colour of injury, and shadow of wrong incensed so Far, that eftsoons Injuries vocent Modica Benefices, Small Gifts and little good turns they cou•t injuries.
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and with fained tears of those that aske them forgiuenesse: Et falsa vltione falsus dolor tollitur, and their false griefe is satisfied with fained reuenge.
and with feigned tears of those that ask them forgiveness: Et Falsa vltione False dolour tollitur, and their false grief is satisfied with feigned revenge.
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Some againe go by the eares for a woman, and idem velle (saith Seneca ) their vnitie of affection (which should be the knot of loue and bond of peace, Phil. 2. 2.) becometh the cause of their hatred and stirrer of contention. Iter angustum ripas transeuntium excitat:
some again go by the ears for a woman, and idem velle (Says Senecca) their unity of affection (which should be the knot of love and bound of peace, Philip 2. 2.) Becometh the cause of their hatred and stirrer of contention. Iter angustum ripas transeuntium excitat:
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For because an high mind goeth before the fall, Prou. 16. 18. therefore Saul being mounted on his steed was throwne down to the ground, Act. 9. and being thus humbled from his horse was exalted on high,
For Because an high mind Goes before the fallen, Prou. 16. 18. Therefore Saul being mounted on his steed was thrown down to the ground, Act. 9. and being thus humbled from his horse was exalted on high,
when their place is the left) would learne of those two goates in Plinie, which (as Mutianus from his eye there reports) meeting on a streight and narrow bridge, that the one could not passe by the other,
when their place is the left) would Learn of those two Goats in Pliny, which (as Mutianus from his eye there reports) meeting on a straight and narrow bridge, that the one could not pass by the other,
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as it fared with those wayfaring pilgrimes, Thou hast brought vs into so strait a place, that men ride ouer our heads, Psal. 66. Some againe on foote in their pride contend for the wall (these are as wise as a wall) and their too much turning to the right hand before men, will make them be set on the left by God himselfe.
as it fared with those wayfaring Pilgrims, Thou hast brought us into so strait a place, that men ride over our Heads, Psalm 66. some again on foot in their pride contend for the wall (these Are as wise as a wall) and their too much turning to the right hand before men, will make them be Set on the left by God himself.
For in thus giuing and not receiuing honor, we are commaunded to go one before another, Rom. 12. 10. We must not then like Ionah be angrie for a shadow,
For in thus giving and not receiving honour, we Are commanded to go one before Another, Rom. 12. 10. We must not then like Jonah be angry for a shadow,
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and for these toyles and trifles be moued to vengeance, but stay the first motions of wrath: one and not the least whereof is opinio iniuriae, opinion of wrong,
and for these toils and trifles be moved to vengeance, but stay the First motions of wrath: one and not the least whereof is opinio iniuriae, opinion of wrong,
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and conceit of offered iniurie (saith Seneca ) in these triuiall occurrences. It was that Philosophers position to Serenus which he made the title of his booke:
and conceit of offered injury (Says Senecca) in these trivial occurrences. It was that Philosophers position to Serenus which he made the title of his book:
because that is inuulnerable, not that is smitten with a blow, but which feeleth no hurt nor harme by the stroke, (as he in the paraemiast spake of a worse blow) They haue strucken me but I was not hurt, they haue beaten me but I felt it not, Prou. 23. And yet is it a world to see how men in an house,
Because that is invulnerable, not that is smitten with a blow, but which feeleth no hurt nor harm by the stroke, (as he in the paraemiast spoke of a Worse blow) They have strucken me but I was not hurt, they have beaten me but I felt it not, Prou. 23. And yet is it a world to see how men in an house,
like those brethren in the wombe of Rebecca, striue and struggle for preheminence, whether should come out first, and to receiue this honour of precedencie go one before another, starting before others after a shadow, which flies vs the faster we follow it,
like those brothers in the womb of Rebecca, strive and struggle for pre-eminence, whither should come out First, and to receive this honour of precedency go one before Another, starting before Others After a shadow, which flies us the faster we follow it,
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and cutting swaggerers stand on a wall vnto bloud, and oft for the right hand therof make it a partition wall of strife betweene them and their brethren,
and cutting swaggerers stand on a wall unto blood, and oft for the right hand thereof make it a partition wall of strife between them and their brothers,
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and so reare vp a partition wall of their sinnes to separate betweene them and their God, Esa. 59. 2. Like those two cockes in Aelian, whose eager but causlesse fight when Themistocles beheld, he cryed thus out in admiration:
and so rear up a partition wall of their Sins to separate between them and their God, Isaiah 59. 2. Like those two cocks in Aelian, whose eager but causeless fight when Themistocles beheld, he cried thus out in admiration:
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Euen so (saith Gregorie ) the maister of these two hot-spurres, like a craftie aduersarie of both their souls, setteth them by the eares for toyes, that after mutuall conflict he may conquer them both,
Eve so (Says Gregory) the master of these two hotspurs, like a crafty adversary of both their Souls, sets them by the ears for toys, that After mutual conflict he may conquer them both,
and then comes the Kite, the prince and chiefe foule that ruleth in the ayre, & rapit vtrosque bellatores, and snatcheth away both these great warriers.
and then comes the Kite, the Prince and chief foul that Ruleth in the air, & rapit vtrosque bellatores, and snatches away both these great warriors.
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as Dauid speaketh of his enemies, their feete runne to euil and they make hast to shed bloud, Esa. 59. 7. as if not heauen but hell were the prize of their race:
as David speaks of his enemies, their feet run to evil and they make haste to shed blood, Isaiah 59. 7. as if not heaven but hell were the prize of their raze:
so would we haue it, Psalm. and with that challenger of Gath, not prouoke alone but proclaime a combat, I defie thee this day, giue me a man that we may fight hand to hand, that I may conquer or be quelled.
so would we have it, Psalm. and with that challenger of Gaza, not provoke alone but proclaim a combat, I defy thee this day, give me a man that we may fight hand to hand, that I may conquer or be quelled.
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And wheras the prouoked resistant and defendant, antagonist is oft (as Gregory noteth) withheld by good motions from answering his challenge and defiance, the subtil aduersary of his soule brings to his minde the offered indignities and wrongs receiued,
And whereas the provoked resistant and defendant, Antagonist is oft (as Gregory notes) withheld by good motions from answering his challenge and defiance, the subtle adversary of his soul brings to his mind the offered indignities and wrongs received,
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and blushing at his first forbearance, he lamenteth the time by-past of reuenge, and with the dog returning to his vomite, licketh vp his malice into his stomack which he had cast away:
and blushing At his First forbearance, he lamenteth the time bypast of revenge, and with the dog returning to his vomit, licketh up his malice into his stomach which he had cast away:
And because he is thought not able or not manly to defend himselfe, habetur pro segni & inerti, he is reputed a faint hearted lubber, a coward without courage,
And Because he is Thought not able or not manly to defend himself, habetur Pro segni & inerti, he is reputed a faint hearted lubber, a coward without courage,
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Which pointing of the finger, Et dicier hic est, this is the man of valour, whetting his courage, puts resolution in the sist, reuenge in the hilts, and bloudshed in the blade:
Which pointing of the finger, Et dicier hic est, this is the man of valour, whetting his courage, puts resolution in the sist, revenge in the hilts, and bloodshed in the blade:
and this, this is it which makes them resolue with those cutters in Seneca, Minus contemnem•r, inquiunt, s•vindscauerimus inturiam, It is for our credit and renowne to put vp no wrong that is offered.
and this, this is it which makes them resolve with those cutters in Senecca, Minus contemnem•r, inquiunt, s•vindscauerimus inturiam, It is for our credit and renown to put up no wrong that is offered.
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I wish English hearts were not so infected with this French disease, whose harts take no ease but while they meditate reuenge, the temples of whose heads cānot take any rest till they find out a place for reuenge, whose eye-lids cannot sleep till they see reuenge,
I wish English hearts were not so infected with this French disease, whose hearts take no ease but while they meditate revenge, the Temples of whose Heads cannot take any rest till they find out a place for revenge, whose eyelids cannot sleep till they see revenge,
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But the foolishnesse of the flesh cannot giue her an obiection which the wisedome of the spirit cannot answer, who both by her law doth infatuate this wisedome, Thou shalt not auenge nor be mindfull of wrong, Leuit. 19. 18. and by her Gospell of peace counts it foolishnesse with God, See that none recompence euill for euill vnto any man, 1. Thess. 5. 15. Vengeance is mine, saith the Lord, Rom. 12. He alone in the Magistrate (who is his hand and sword-bearer before him) carieth not this sword in vaine, Rom. 13. And me thinkes the Almightie cries here like the true mother for her owne, Mine, it is mine, let it not be deuided, I will recompence, saith the Lord.
But the foolishness of the Flesh cannot give her an objection which the Wisdom of the Spirit cannot answer, who both by her law does infatuate this Wisdom, Thou shalt not avenge nor be mindful of wrong, Levites 19. 18. and by her Gospel of peace counts it foolishness with God, See that none recompense evil for evil unto any man, 1. Thess 5. 15. Vengeance is mine, Says the Lord, Rom. 12. He alone in the Magistrate (who is his hand and sword-bearer before him) Carrieth not this sword in vain, Rom. 13. And me thinks the Almighty cries Here like the true mother for her own, Mine, it is mine, let it not be divided, I will recompense, Says the Lord.
saith Christ our Sauiour, Math. 26. 52. For who so thus sheddeth mans blood, by man shall his blood be shed, saith God himselfe, Gen. 9. 6. And if any kil with the sword, he must be killed with the sword, saith Christ his so•, Apoc. 1•. 10. Not that Christian religion is vnfit for warre because it enioyneth peace, as Machiuell once did obiect, and maketh cowards, because it perswardeth patience.
Says christ our Saviour, Math. 26. 52. For who so thus sheds men blood, by man shall his blood be shed, Says God himself, Gen. 9. 6. And if any kill with the sword, he must be killed with the sword, Says christ his so•, Apocalypse 1•. 10. Not that Christian Religion is unfit for war Because it enjoineth peace, as Machiuell once did Object, and makes cowards, Because it perswardeth patience.
For as it bad Peter put vp his sword of priuate offence into his sheath of patience and long ▪ suffering, Luke 22. 51. so willed it him before, to sell his coate and buy a sword in publike defence, vers. 36. It maketh weaklings so valiant in Gods battell for religion, that they put to slight the armies of the alients, Heb. 11. 34. and yet stronglings such cowards in mans combat of reuenge,
For as it bade Peter put up his sword of private offence into his sheath of patience and long ▪ suffering, Lycia 22. 51. so willed it him before, to fell his coat and buy a sword in public defence, vers. 36. It makes Weaklings so valiant in God's battle for Religion, that they put to slight the armies of the aliens, Hebrew 11. 34. and yet stronglings such cowards in men combat of revenge,
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It teacheth vs with Dauid to commit all vengeance to God with a double attribute and Epitheton, O God the auenger, O God the auenger, shew thy selfe clearely:
It Teaches us with David to commit all vengeance to God with a double attribute and Epitheton, Oh God the avenger, Oh God the avenger, show thy self clearly:
The Lord will take vengeance on his aduersaries, and he reserueth wrath for his enemies, Naum 1. 2. And therefore he that taketh and vsurpeth the sword, shall perish with the sword,
The Lord will take vengeance on his Adversaries, and he reserveth wrath for his enemies, Naum 1. 2. And Therefore he that Takes and usurpeth the sword, shall perish with the sword,
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and hath committed great offence and renenged himselfe vpon them, therefore thus saith the Lord God, I will also execute my vengeance vpon Edome, they shall know my vengeance, saith the Lord God.
and hath committed great offence and renenged himself upon them, Therefore thus Says the Lord God, I will also execute my vengeance upon Edom, they shall know my vengeance, Says the Lord God.
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The holy Martyrs, whose blood was powred forth vnto death, are not yet auenged, Apo. 6. but they, that is, their blood alone (like the blood of Abel ) crieth with a loud voice,
The holy Martyrs, whose blood was poured forth unto death, Are not yet avenged, Apostle 6. but they, that is, their blood alone (like the blood of Abel) cries with a loud voice,
How long Lord, holy and true, doest thou not iudge and auenge our blood on them that dwell on the earth? and it was answered vnto them, That they should rest for a little season,
How long Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? and it was answered unto them, That they should rest for a little season,
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Yea Christ himselfe is not yet all this while reuenged on his enemies, but henceforth from his passion he tarieth till his enemies be made his footstoole, Heb. 10. 13. At his bitter passion when he was reuiled, he reuiled not againe,
Yea christ himself is not yet all this while revenged on his enemies, but henceforth from his passion he tarrieth till his enemies be made his footstool, Hebrew 10. 13. At his bitter passion when he was reviled, he reviled not again,
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What doest thou fighting and stabbing him? doest thou wish any thing but his death whom thou wouldest reuenge? Etiam morietur, why he shall surely die;
What dost thou fighting and stabbing him? dost thou wish any thing but his death whom thou Wouldst revenge? Etiam morietur, why he shall surely die;
And whereas like a souldier of Iesus Christ (as euery Christian is called in this warfare, 2. Cor. 10. 4) he is here placed by his captaine in his stand and vocation;
And whereas like a soldier of Iesus christ (as every Christian is called in this warfare, 2. Cor. 10. 4) he is Here placed by his captain in his stand and vocation;
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as if thou hadst the Centurions commaund, thou sayest to this souldier, Go, and he goeth, and sendest him from his station, Iniussu Imperatoris, without his Captaines leaue and Generals commaund.
as if thou Hadst the Centurions command, thou Sayest to this soldier, Go, and he Goes, and sendest him from his station, Iniussu Imperatoris, without his Captains leave and Generals command.
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Meane while let his soule like Peter lie in the prison of his bodie wherein it is imprisoned, till thy God send his Angell to smite him on the side with sicknes, that her chaines fall off,
Mean while let his soul like Peter lie in the prison of his body wherein it is imprisoned, till thy God send his Angel to smite him on the side with sickness, that her chains fallen off,
and then shall she come out of prison wherein she was fettered, and death the iron gate that leadeth to the holy citie, shall then open to her of it owne accord.
and then shall she come out of prison wherein she was fettered, and death the iron gate that leads to the holy City, shall then open to her of it own accord.
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as shels to the fishes of the sea, knottie barkes to trees of the forrest, hard hides to the beasts of the field, stings to the Bees, bristles to Hogges,
as shells to the Fish of the sea, knotty barks to trees of the forest, hard hides to the beasts of the field, stings to the Bees, bristles to Hogs,
yea (as the oracle of nature further addes) stings to the Serpents, spurres to Cocks, horns to many beasts, teeth and tusks to Elephants and Bores, arma vel ad inuadendum vel defendendum, their weapons of offence,
yea (as the oracle of nature further adds) stings to the Serpents, spurs to Cocks, horns to many beasts, teeth and tusks to Elephants and Boars, arma vel ad inuadendum vel defendendum, their weapons of offence,
At whose birth she seemes to say to her sonne of peace, as spake Christ to the raging sea, Peace and be still, Pax huic proli, peace be to this sonne of peace.
At whose birth she seems to say to her son of peace, as spoke christ to the raging sea, Peace and be still, Pax huic proli, peace be to this son of peace.
And sith indeed bodies she hath giuen creatures sutable to their soules, (as Galen teacheth) the frame whereof and position is correspondent to the feature of their minds & disposition:
And sith indeed bodies she hath given creatures suitable to their Souls, (as Galen Teaches) the frame whereof and position is correspondent to the feature of their minds & disposition:
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but to the heartlesse Hart, the Doue which is peaceable, and Hare which is a timorous creature, hath she giuen an vnfenced bodie, (for thus NONLATINALPHABET,) neither hath nature armed the fearefull and quiet, nor vnarmed the cruell creatures:
but to the heartless Heart, the Dove which is peaceable, and Hare which is a timorous creature, hath she given an unfenced body, (for thus,) neither hath nature armed the fearful and quiet, nor unarmed the cruel creatures:
Os homini sublime datum, as he speaketh, Mans countenance being framed vpward and erect, sheweth his affections should be on things not on earth but aboue, on his mother Ierusalem aboue, where is such a vision of peace, that the citizens of that common-weale are of one heart,
Os Homini sublime datum, as he speaks, men countenance being framed upward and erect, shows his affections should be on things not on earth but above, on his mother Ierusalem above, where is such a vision of peace, that the Citizens of that commonweal Are of one heart,
His countenance so comely, and his aspect so amiable, (as Pope Gregorie seeing once the face of an Englishman, said, he was Anglus quasi Angelus, English as it were Angels-like,
His countenance so comely, and his aspect so amiable, (as Pope Gregory seeing once the face of an Englishman, said, he was Anglus quasi Angelus, English as it were Angels-like,
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yet seeing as the one auerreth, he is NONLATINALPHABET, a peaceable and ciuill creature, he is but (as the other teacheth him) to take these weapons into his hand through wisedome and prudence for his better regiment of ciuill affaires,
yet seeing as the one averreth, he is, a peaceable and civil creature, he is but (as the other Teaches him) to take these weapons into his hand through Wisdom and prudence for his better regiment of civil affairs,
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and though authoritie hath armed him as a publike person for iustice, yet nature hath vnarmed him as a priuate man for reuenge, that as man he haue peace with al men, Heb. 12. Wherfore as the Apostle held some the glasse of nature to behold their long haire,
and though Authority hath armed him as a public person for Justice, yet nature hath unarmed him as a private man for revenge, that as man he have peace with all men, Hebrew 12. Wherefore as the Apostle held Some the glass of nature to behold their long hair,
For howsoeuer as a priuate man, it bids him take armes, Ephes. 6. 13. yet is it but the armour of defence, not any weapon of offence saue the sword of the spirit:
For howsoever as a private man, it bids him take arms, Ephesians 6. 13. yet is it but the armour of defence, not any weapon of offence save the sword of the Spirit:
it is but the complet armor of God, & weapons of his warfare, not carnall but spirituall, 2. Cor. 10. to cast down not withholders but holds, not imagined wrongs, but his own imaginations;
it is but the complete armour of God, & weapons of his warfare, not carnal but spiritual, 2. Cor. 10. to cast down not withholders but holds, not imagined wrongs, but his own Imaginations;
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and things exalted not against him, but the knowledge of his God; to fight not so much against flesh as spirits; principalities, not Princes; not the powerfull, but powers;
and things exalted not against him, but the knowledge of his God; to fight not so much against Flesh as spirits; principalities, not Princes; not the powerful, but Powers;
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If he shooe his feete, it be with peace as with wooll, and with patience as with lead, to be slow to wrath, not with the wings of report to be swift to shed bloud.
If he shoe his feet, it be with peace as with wool, and with patience as with led, to be slow to wrath, not with the wings of report to be swift to shed blood.
If the angrie and wrathfull man would but behold his owne face how deformed it makes his visage, nulla alterius indigeret admonitione, he needed none other (saith Chrysostome ) but himselfe to reproue him.
If the angry and wrathful man would but behold his own face how deformed it makes his visage, nulla alterius indigeret admonition, he needed none other (Says Chrysostom) but himself to reprove him.
and sparkle fire, the temples frowne with wrinkles, and gloome with cloudie browes, the nostrils snuffing with disdaine, the teeth gnashing like a dogge, & inter se acietati, and whetting one another like the grunning of a Bore,
and sparkle fire, the Temples frown with wrinkles, and gloom with cloudy brows, the nostrils snuffing with disdain, the teeth gnashing like a dog, & inter se acietati, and whetting one Another like the grunning of a Boar,
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the veines swelling with heate of the bloud, the breathing thicke panting with sighes, the lippes trembling with threats, the tongue faltring with abrupt and imperfect speech.
the Veins swelling with heat of the blood, the breathing thick panting with sighs, the lips trembling with Treats, the tongue faltering with abrupt and imperfect speech.
From which palsey of anger they fall into the Epilepsia and falling sicknesse of reuenge, vt cadant ipsi vel potius in alios incidant, that they fall downe themselues dead,
From which palsy of anger they fallen into the Epilepsy and falling sickness of revenge, vt cadant ipsi vel potius in Alioth incidant, that they fallen down themselves dead,
Which deformed face of anger when Plutarch obserued in other men, lest he should seeme terrible and vncouth to his friends, wife, children and family, he bids his boy hold him a glasse in his anger, that beholding his deformity as women do their spots, hee might correct his countenance thereby.
Which deformed face of anger when Plutarch observed in other men, lest he should seem terrible and uncouth to his Friends, wife, children and family, he bids his boy hold him a glass in his anger, that beholding his deformity as women do their spots, he might correct his countenance thereby.
but beholding her m•sshapen face in the riuer as in a glasse, threw it away in greater anger, I procul hinc dixit, non est mihi tibia tanti, Vt vidit vul•us Pallas in amne suos, saith the Poet.
but beholding her m•sshapen face in the river as in a glass, threw it away in greater anger, I procul hinc dixit, non est mihi tibia tanti, Vt vidit vul•us Pallas in amne suos, Says the Poet.
And how little of their inward deformitie in mind (saith Seneca ) did that image reflect and the glasse represent? Qualemintra putas esse animum, cuius extra imago tam foeda est? what a one within doest thou thinke is the mind, whose outward face is so deformed? How much more within the breast lies there a more terrible countenance, a more cruell aspect, a more vgly spirit,
And how little of their inward deformity in mind (Says Senecca) did that image reflect and the glass represent? Qualemintra putas esse animum, cuius extra imago tam foeda est? what a one within dost thou think is the mind, whose outward face is so deformed? How much more within the breast lies there a more terrible countenance, a more cruel aspect, a more ugly Spirit,
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and as she seeing her mis-shape and monstrous metamorphosis in a wel, started with affright, Sese exteritafugit, it would for feare runne away from her selfe.
and as she seeing her mishape and monstrous metamorphosis in a well, started with affright, Seize exteritafugit, it would for Fear run away from her self.
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Whose foulnesse and disfigure if through bones and flesh with other impediments it seeme so great and monstrous, Quid si nudus ostenderetur? what if she were bare of these figleaues that her nakednesse might appeare? Surely she would be ashamed with Eue, and like the deformed woman loath while she lookes on her selfe in a glasse.
Whose foulness and disfigure if through bones and Flesh with other impediments it seem so great and monstrous, Quid si Nudus ostenderetur? what if she were bore of these Fig leaves that her nakedness might appear? Surely she would be ashamed with Eue, and like the deformed woman loath while she looks on her self in a glass.
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thus maketh it the liuely image of God that anatomie of sinne, Rom. 3. taking the feare of God from before his eyes, filling his mouth full of cursing and bitternesse, vsing his tongue to deceiue, putting Aspes poison vnder his lips, making his feete swift to shed blood:
thus makes it the lively image of God that anatomy of sin, Rom. 3. taking the Fear of God from before his eyes, filling his Mouth full of cursing and bitterness, using his tongue to deceive, putting Asps poison under his lips, making his feet swift to shed blood:
Thus all his members (as the Psalmist speakes) are out of ioynt, and from head to the foote, nothing but wounds and swelling and sores full of corruption,
Thus all his members (as the Psalmist speaks) Are out of joint, and from head to the foot, nothing but wounds and swelling and sores full of corruption,
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and her NONLATINALPHABET is but NONLATINALPHABET, her bodie but a sepulcher, wherein (as our Sauiour speaketh) the dead doth burie her dead, Mat. 23. 27.
and her is but, her body but a sepulcher, wherein (as our Saviour speaks) the dead does bury her dead, Mathew 23. 27.
yet if thou wouldest view thy soules face in the glasse of Gods word, and looke into the perfect law of libertie, Iames 1. 25. thou shouldst find therein like that in the law, Exod. 38. as a glasse to shew thee her spots,
yet if thou Wouldst view thy Souls face in the glass of God's word, and look into the perfect law of liberty, James 1. 25. thou Shouldst find therein like that in the law, Exod 38. as a glass to show thee her spots,
And certainely, if as Gregorie Nazianzen often read Ieremies Lamentations to coole his heate of pride in the sunne-shine of prosperitie, thou woldest in thy heate of anger and fire of wrath but reade the lamentable end of those reuengers, Ammon, Moab, Seir, Idumea and the Philistims, Ezek. 25. it would allay thy heate,
And Certainly, if as Gregory Nazianzen often read Jeremiahs Lamentations to cool his heat of pride in the sunshine of Prosperity, thou Wouldst in thy heat of anger and fire of wrath but read the lamentable end of those revengers, Ammon, Moab, Seir, Idumea and the philistines, Ezekiel 25. it would allay thy heat,
We reade of Saint Austine, that being prone in his youth (as he confesseth) and ready to coole his lust with the act of vncleannesse, preuented by grace he was warned by a voice from heauen, saying, Take vp and reade, take vp the Bible and reade:
We read of Saint Augustine, that being prove in his youth (as he Confesses) and ready to cool his lust with the act of uncleanness, prevented by grace he was warned by a voice from heaven, saying, Take up and read, take up the bible and read:
whē being directed by the finger of God to that sentence of Saint Paul, Not in chambering and wantonnesse, Rom. 13. 13. he so beheld in this glasse the foule face of his soule, that it was a lauer also of pure water to wash it of this vncleannesse.
when being directed by the finger of God to that sentence of Saint Paul, Not in chambering and wantonness, Rom. 13. 13. he so beheld in this glass the foul face of his soul, that it was a laver also of pure water to wash it of this uncleanness.
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And if when thou art readie to satisfie thy lust in the heate of reuenge, thou wouldest but looke her face in the next sentence of S. Paul, Neither in strife and enuying, if thou wert not past grace, it would make strife against thy strife;
And if when thou art ready to satisfy thy lust in the heat of revenge, thou Wouldst but look her face in the next sentence of S. Paul, Neither in strife and envying, if thou Wertenberg not passed grace, it would make strife against thy strife;
Or if thou requirest a comment on that text, that Father doth aduise thee to reade the first Epistle of Saint Iohn, wherein charitie and loue is most commaunded,
Or if thou requirest a comment on that text, that Father does advise thee to read the First Epistle of Saint John, wherein charity and love is most commanded,
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and the other as himselfe, Math. 22. yet nulla hac Epistola ardentior est ad commendandam charitatem, no Epistle is there more earnest and hotter for loue (as he speaketh) then this of the beloued Disciple, who leaned so on the breast of Christ Iesus, that he seemed to sucke the •eates of his loue.
and the other as himself, Math. 22. yet nulla hac Epistle ardentior est ad commendandam charitatem, no Epistle is there more earnest and hotter for love (as he speaks) then this of the Beloved Disciple, who leaned so on the breast of christ Iesus, that he seemed to suck the •eates of his love.
In which perfect law of libertie, yet must thou not looke, as that foole in Saint Iames beheld his naturall face in the glasse, to forget when thou art gone what manner of one thou wast:
In which perfect law of liberty, yet must thou not look, as that fool in Saint James beheld his natural face in the glass, to forget when thou art gone what manner of one thou wast:
as the Asse speaking with mans voice forbad the foolishnesse of the Prophet, 2. Pet. 2. 16. Ʋincamur quò vincamus, let vs here be conquered (saith a Father) that we may ouercome;
as the Ass speaking with men voice forbade the foolishness of the Prophet, 2. Pet. 2. 16. Ʋincamur quò Vincamus, let us Here be conquered (Says a Father) that we may overcome;
make thine aduersary admire thine inuincible patience, that he may report himself without fight to be ouercome of thy long-sufferance and longanimitie.
make thine adversary admire thine invincible patience, that he may report himself without fight to be overcome of thy long-sufferance and longanimity.
And this is indeede the life of loue, and soule of Christan charitie, To loue of whom it is hated to honour of whom it is contemned, to blesse of whō it is cursed,
And this is indeed the life of love, and soul of Christian charity, To love of whom it is hated to honour of whom it is contemned, to bless of whom it is cursed,
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and it is not prouoked to anger, 1. Cor. 13. And if it be patient saith Ambrose, debet patientiam verberanti, it must turne the other cheeke to him that smiteth, Mat. 5. If it be curteous, it must not render rebuke for rebuke, 1. Pet. 3. 9. If it seeke not her owne, it must not forbid to take the coate also, Luk. 6. If it enuy not, it must not hate her enemie, Leuit. 19. If it be not prouoked to anger, it must not be angrie without a cause, Mat. 5. 22. and if it endure all things, it should not resist iniurie, Vers. 39. Which saying if it seeme so hard to flesh & bloud, that she cannot heare it, the Apostle sweeteneth her bitter potion with fiue comforts and counterpoisons, 1. Pe. 2. For first this is thank-worthy and acceptable to God,
and it is not provoked to anger, 1. Cor. 13. And if it be patient Says Ambrose, debet patientiam verberanti, it must turn the other cheek to him that smites, Mathew 5. If it be courteous, it must not render rebuke for rebuke, 1. Pet. 3. 9. If it seek not her own, it must not forbid to take the coat also, Luk. 6. If it envy not, it must not hate her enemy, Levites 19. If it be not provoked to anger, it must not be angry without a cause, Mathew 5. 22. and if it endure all things, it should not resist injury, Vers. 39. Which saying if it seem so hard to Flesh & blood, that she cannot hear it, the Apostle sweeteneth her bitter potion with fiue comforts and counterpoisons, 1. Pe. 2. For First this is thankworthy and acceptable to God,
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if a man endure griefe, and wrong suffering wrongfully. And if this hope of reward cannot induce vs let vs secondly consider, that it is exacted as a dutie, for hereunto are ye called to be like the image of his Sonne, and comformable to your head.
if a man endure grief, and wrong suffering wrongfully. And if this hope of reward cannot induce us let us secondly Consider, that it is exacted as a duty, for hereunto Are you called to be like the image of his Son, and conformable to your head.
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For what disproportion should this be, that in the heads passion, the members shold haue no cōpassion? What analogie that the head should be crowned with thornes, Mat. 27. and the members be crowned with rose-buds? Wisedom. 2. 8. What reason, the head should haue that dolefull sympathie, to weep with them that weepe,
For what disproportion should this be, that in the Heads passion, the members should have no compassion? What analogy that the head should be crowned with thorns, Mathew 27. and the members be crowned with rosebuds? Wisdom. 2. 8. What reason, the head should have that doleful Sympathy, to weep with them that weep,
and the members that Stoicall apathie, to feele no griefe and sorrow: or rather that antipathie mentioned of some by Chrysostome: To reioyce with him that wept,
and the members that Stoical apathy, to feel no grief and sorrow: or rather that antipathy mentioned of Some by Chrysostom: To rejoice with him that wept,
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And if his most pathetical crosses cannot crucifie vs with Christ which are Christians, yet seeing thirdly, he suffered for vs, what reason but like Paul we suffer for Christ, who hath left vs an ensample to follow his steppes to mount Caluarie? And this so much more willingly should we suffer with Christ, because when he did no sinne,
And if his most pathetical Crosses cannot crucify us with christ which Are Christians, yet seeing Thirdly, he suffered for us, what reason but like Paul we suffer for christ, who hath left us an ensample to follow his steps to mount Calvary? And this so much more willingly should we suffer with christ, Because when he did no sin,
neither was there found any guile in his mouth, with the good theefe we may truly confesse, that we are indeed righteously here on the crosse of wrong-suffering,
neither was there found any guile in his Mouth, with the good thief we may truly confess, that we Are indeed righteously Here on the cross of wrong-suffering,
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whereto till then like his disciples on the lake, must we saile with a contrarie weather of doing good for euill, Mat. 5. 44. So sailed the maister and Pilot of his ship against the raging and tossing waues of Iudaea:
whereto till then like his Disciples on the lake, must we sail with a contrary weather of doing good for evil, Mathew 5. 44. So sailed the master and Pilot of his ship against the raging and tossing waves of Iudaea:
though wind and weather be contrarie, do good to them that hurt you, Luk. 6. 27. Wrest not then this sword of reuengeance out of his hand to whom vengeance belongeth,
though wind and weather be contrary, do good to them that hurt you, Luk. 6. 27. Wrest not then this sword of revengeance out of his hand to whom vengeance belongeth,
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lest it should grieue old Isaac, and bring his gray head with sorrow to the graue, Gen. 27. 41. And must lesse must thou auenge thee to grieue the holy spirit of God who hath begotten thee,
lest it should grieve old Isaac, and bring his grey head with sorrow to the graven, Gen. 27. 41. And must less must thou avenge thee to grieve the holy Spirit of God who hath begotten thee,
whether like the Centurions seruants of going or comming, go ye cursed, or come ye blessed, (for these also are his attendants to serue him) which beare his badge,
whither like the Centurions Servants of going or coming, go you cursed, or come you blessed, (for these also Are his attendants to serve him) which bear his badge,
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yea the very image of himselfe? How darst thou clippe the Lords coine, and deface that image and superscription, which his owne finger hath stamped on them,
yea the very image of himself? How Darest thou clip the lords coin, and deface that image and superscription, which his own finger hath stamped on them,
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whether pure or reprobate siluer, whether currant gold or counterfeit slippes, seeing he hath such compassion on them, that he will auenge the bloud of all his seruants, Deut. 32. 36. and 34. Neither must thou thinke it more lawfull to beate or misuse minimum sanctorum, as the Apostle speaketh, the least in his kingdome, Mat. 11. 11. though he were blacke as the spouse speaketh,
whither pure or Reprobate silver, whither currant gold or counterfeit slips, seeing he hath such compassion on them, that he will avenge the blood of all his Servants, Deuteronomy 32. 36. and 34. Neither must thou think it more lawful to beat or misuse minimum sanctorum, as the Apostle speaks, the least in his Kingdom, Mathew 11. 11. though he were black as the spouse speaks,
and of the qualities of holinesse and righteousnesse, whereby he is partaker of the diuine nature, 2. Pet. 1. and of his attributes of power to be his Viceroy in this inferior world, Gen. 2. 26. Psal. 8. 6. Though I say,
and of the qualities of holiness and righteousness, whereby he is partaker of the divine nature, 2. Pet. 1. and of his attributes of power to be his Viceroy in this inferior world, Gen. 2. 26. Psalm 8. 6. Though I say,
and imprinted his owne image of another stampe, which was vnrighteousnesse and impuritie in his posteritie, Vers. 3. yet in respect of the two other parts of this print, spirituall eternitie of soule,
and imprinted his own image of Another stamp, which was unrighteousness and impurity in his posterity, Vers. 3. yet in respect of the two other parts of this print, spiritual eternity of soul,
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and powerfull soueraigntie in bodie ouer creatures, euery man without exception carieth the image of God, 1. Cor. 11. 7. and though he be but brasse and (as I said) reprobate siluer:
and powerful sovereignty in body over creatures, every man without exception Carrieth the image of God, 1. Cor. 11. 7. and though he be but brass and (as I said) Reprobate silver:
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Which seeing by man-slaughter and murther, by wrath and reuenge, thou wholy doest deface, as his essence to thy power of eternall being, in killing his body,
Which seeing by manslaughter and murder, by wrath and revenge, thou wholly dost deface, as his essence to thy power of Eternal being, in killing his body,
as it is of those diuine qualities, by blasting his fruit in the blade, and cutting off his growth and ripening in holinesse and righteousnesse to the image of him that created him, Col. 3. 10. And thirdly his soueraigntie and Lordship that his kingdome ouer creatures by thy meanes is now departed from him.
as it is of those divine qualities, by blasting his fruit in the blade, and cutting off his growth and ripening in holiness and righteousness to the image of him that created him, Col. 3. 10. And Thirdly his sovereignty and Lordship that his Kingdom over creatures by thy means is now departed from him.
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so thou bewrayest thy hatred to God, when thou destroyest man wherein thou beholdest his image, 1. Ioh. 4. Wherefore as he said of the body of wicked Iezabell, Let vs vse her honourably, for she is a kings daughter by procreation, 2. King. 9. so must thou not dishonorably misuse man how wicked soeuer,
so thou bewrayest thy hatred to God, when thou destroyest man wherein thou Beholdest his image, 1. John 4. Wherefore as he said of the body of wicked Jezebel, Let us use her honourably, for she is a Kings daughter by procreation, 2. King. 9. so must thou not dishonourably misuse man how wicked soever,
sith he is the King of kings his sonne by creation, Esa. 64. but as the Apostle spake of the Iewes though apostates, he is to be beloued for the fathers sake, Rom. 11. 28.
sith he is the King of Kings his son by creation, Isaiah 64. but as the Apostle spoke of the Iewes though apostates, he is to be Beloved for the Father's sake, Rom. 11. 28.
nor thy looke in the perfect law of libertie, as in a myrror can change thee into the same image, from malice to mildnesse, from enmitie to amitie, from furie to friendship, from glorie of nature to glorie of grace,
nor thy look in the perfect law of liberty, as in a mirror can change thee into the same image, from malice to mildness, from enmity to amity, from fury to friendship, from glory of nature to glory of grace,
yet when thus thou hearest thy selfout of tune, out of concord and harmony of loue, I wish before thou go foorth to reuenge, with Clinias the Pythagorean,
yet when thus thou Hearst thy selfout of tune, out of concord and harmony of love, I wish before thou go forth to revenge, with Clinias the Pythagorean,
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or with Achilles in the Iliad, thou woldst pulsare citharam, like the Psalmist call for the merry harpe with the lute, that the concord of it may drowne that discord with thy brother,
or with Achilles in the Iliad, thou Wouldst pulsare Citharam, like the Psalmist call for the merry harp with the lute, that the concord of it may drown that discord with thy brother,
NONLATINALPHABET, or a Psalme of Dauid saith S. Basil is mirth of the mind, tranquilitie of the soule, a white wand or the embassador of peace a ruler of the affections, a procurer of charitie,
, or a Psalm of David Says S. Basil is mirth of the mind, tranquillity of the soul, a white wand or the ambassador of peace a ruler of the affections, a procurer of charity,
And herein NONLATINALPHABET, as in a common Apothecaries shoppe may the furious man find oyntment of loue more sweet and precious then the oyntment of Aaron; which the dead flies of malice, hatred,
And herein, as in a Common Apothecaries shop may the furious man find ointment of love more sweet and precious then the ointment of Aaron; which the dead flies of malice, hatred,
why boastest thou in thy wickednesse, O man of power? What wilt thou do, O mightie man (saith Austine ) what wilt thou do? thou keepest a great bragging;
why boastest thou in thy wickedness, Oh man of power? What wilt thou do, Oh mighty man (Says Augustine) what wilt thou do? thou Keepest a great bragging;
Alas poore brags, a Scorpion can do this, this one feuer, or the snuffe of a candle could effect. One kernell of a grape could choke Anacreon: the yolke of an egge could stifle Saufeius: a fish-bone Tarquinius Priscus, a peare Drusus Pompeius, an haire in his milke Fabius the Senator, a smoke Catulus the Orator, the hot sun Chrysostome, and a crumme of bread Goodwin Earle of Kent.
Alas poor brags, a Scorpion can do this, this one fever, or the snuff of a candle could Effect. One kernel of a grape could choke Anacreon: the yolk of an egg could stifle Saufeius: a fishbone Tarquinius Priscus, a pear Drusus Pompeius, an hair in his milk Fabius the Senator, a smoke Catulus the Orator, the hight sun Chrysostom, and a crumb of bred Goodwyn Earl of Kent.
Huccine redacta est omnis potentia tua vt vno malo fungo coequetur? Is all thy bragging power come to this (saith Austin ) that its but equall with the smell of a snuffe, with the sting of a Scorpion, with the fit of a feuer, with the stone of a grape, with the yolk of an egge, with the bone of a fish, with a peece of a peare, with an haire of the head, with the smoake of a fire, with the heate of the Sunne,
Huccine redacta est omnis potentia tua vt vno Malo fungo coequetur? Is all thy bragging power come to this (Says Austin) that its but equal with the smell of a snuff, with the sting of a Scorpion, with the fit of a fever, with the stone of a grape, with the yolk of an egg, with the bone of a Fish, with a piece of a pear, with an hair of the head, with the smoke of a fire, with the heat of the Sun,
Heare therefore thou man of blood, who like those bloodthirstie votaries in the Actes, swearest thou wilt neither eate nor drinke till thou hast killed, till thou hast eaten vp thy brother as it were bread,
Hear Therefore thou man of blood, who like those bloodthirsty votaries in the Acts, Swearst thou wilt neither eat nor drink till thou hast killed, till thou hast eaten up thy brother as it were bred,
Harken O man of reuenge, who proclaimest with that voice of vengeance, I will do to him as he hath done to me, I will recompence euery man according to his workes:
Harken Oh man of revenge, who proclaimest with that voice of vengeance, I will do to him as he hath done to me, I will recompense every man according to his works:
and wresting that legem talionis, Exod. 21. 24. threatnest before heauen and earth that thou wilt haue life for life, eye for eye, tooth for tooth, hand for hand, foote for foote, burning for burning, wound for wound,
and wresting that legem Talionis, Exod 21. 24. threatnest before heaven and earth that thou wilt have life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound,
Know thou assuredly, that as Lamech slue a man in his wound, or as the Hebrew reades it, NONLATINALPHABET to the wounding of himselfe, that is, the wounding of his owne conscience (saith Ferus ) and hurt of his soule, Gen. 4. 23: so thou art a man-slayer both of him and thy self, seeing after it thou abidest in death, 1. Ioh. 3. 14. Thus reuengefull wrath dat poenas dum exigit, with her owne staffe is she beaten (saith Seneca ) while she beateth.
Know thou assuredly, that as Lamech slew a man in his wound, or as the Hebrew reads it, to the wounding of himself, that is, the wounding of his own conscience (Says Ferus) and hurt of his soul, Gen. 4. 23: so thou art a manslayer both of him and thy self, seeing After it thou abidest in death, 1. John 3. 14. Thus revengeful wrath that poenas dum exigit, with her own staff is she beaten (Says Senecca) while she beats.
Ea deprimens quae mergi nisi cum mergente non possunt, striuing like a milstone about his necke to drowne him which cannot be drowned without the drowner also.
Ea deprimens Quae mergi nisi cum mergente non possunt, striving like a millstone about his neck to drown him which cannot be drowned without the drowner also.
so we forgetfull of our weaknesse, ad frangendum fragiles consurgimus, while we dash our brittle bodies one against another, both these earthen pots are shiuered to scraps:
so we forgetful of our weakness, ad frangendum fragiles consurgimus, while we dash our brittle bodies one against Another, both these earthen pots Are shivered to scraps:
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and therefore woe to the pot sheard that striueth with the pot sheards of the earth, Esai 45. 9. Thus as strongest poison first breaketh the vessell which holds it before it hurt another:
and Therefore woe to the pot shore that strives with the pot shards of the earth, Isaiah 45. 9. Thus as Strongest poison First breaks the vessel which holds it before it hurt Another:
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And therefore Dauid (saith a writer) compareth his enemies to bees, Psal. 118. which as Aristotle and Plinie both obserue) by stinging others exentorate,
And Therefore David (Says a writer) compareth his enemies to Bees, Psalm 118. which as Aristotle and Pliny both observe) by stinging Others exentorate,
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The reuenger like the bee, he hath a reaction or repassiō rather, and receineth the wrong that he hath done, Col. 3. 25. and while he seeks vengeance on man, finds vengeance of God, Eccles. 28. 1. While he shooteth his sting of reuenge, he doth euiscerate himselfe of those bowels of mercie, kindnesse, humilitie, meeknesse, longsuffering and forbearance, Colos. 3. 12. Animam { que } in vulnere ponit, and looseth his soule in the wound of his foe.
The revenger like the bee, he hath a reaction or repassion rather, and receiveth the wrong that he hath done, Col. 3. 25. and while he seeks vengeance on man, finds vengeance of God, Eccles. 28. 1. While he shoots his sting of revenge, he does eviscerate himself of those bowels of mercy, kindness, humility, meekness, long-suffering and forbearance, Colos 3. 12. Animam { que } in vulnere Ponit, and loses his soul in the wound of his foe.
but an Epha of wrongs for an Hin of iniuries, and (as Basil out of the Gospell speaketh) from thy seperfluitie of maliciousnesse giue mensuram superfluentem, a measure running ouer into their bosome.
but an Epha of wrongs for an Hin of injuries, and (as Basil out of the Gospel speaks) from thy seperfluitie of maliciousness give mensuram superfluentem, a measure running over into their bosom.
I wish thou wouldst learne of Christ our Sauiour, who as a lambe before his both shearer and slayer, was so dumbe that he opened not his mouth to reuile when he was reuiled,
I wish thou Wouldst Learn of christ our Saviour, who as a lamb before his both shearer and slayer, was so dumb that he opened not his Mouth to revile when he was reviled,
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yet learne it for shame of crueltie it selfe, of the Lion of the field, who (as Aelian noteth ') is so iust in his crueltie, that he keepes an equall meane and measure of reuenging his enemie:
yet Learn it for shame of cruelty it self, of the lion of the field, who (as Aelian notes ') is so just in his cruelty, that he keeps an equal mean and measure of revenging his enemy:
for though he see a man shoote at him and deadly pursue him, yet (as Aristotle and Plinie both obserue) if the archer do not wound him, he neither wounds him if he catch him in his pawes,
for though he see a man shoot At him and deadly pursue him, yet (as Aristotle and Pliny both observe) if the archer do not wound him, he neither wounds him if he catch him in his paws,
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And if thou wilt not be more cruell then crueltie it selfe, and from thy Brittish clemencie degenerate into more then brutish crueltie, at least be as gentle as the roring Lion, who seemes here to exhort thee with that voice of the lambe, Math. 11. 29. Take my yoke on thee,
And if thou wilt not be more cruel then cruelty it self, and from thy Brit clemency degenerate into more then brutish cruelty, At least be as gentle as the roaring lion, who seems Here to exhort thee with that voice of the lamb, Math. 11. 29. Take my yoke on thee,
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sith the soule so much excelleth the body? But alas, Aspernantur corpora beluarum quibus sunt ipsi saeuiores, they disdainfully abhorre the bodily shape of wilde beastes, who are themselues more sauage and cruell then they:
sith the soul so much excels the body? But alas, Aspernantur corpora beluarum quibus sunt ipsi saeuiores, they disdainfully abhor the bodily shape of wild beasts, who Are themselves more savage and cruel then they:
yet as the wise man aduiseth thee, Remember thine end and thou wilt let enmitie passe, Eccles. 28. 6. For like as when the bees fall out and fight among themselues, Dimicatio iniectu pulueris tota discutitur, the throwing of a litle dust vpon them (saith Plinie ) endeth all their deadly strife:
yet as the wise man adviseth thee, remember thine end and thou wilt let enmity pass, Eccles. 28. 6. For like as when the Bees fallen out and fight among themselves, Dimicatio iniectu pulueris tota discutitur, the throwing of a little dust upon them (Says Pliny) Endeth all their deadly strife:
so cogitatio mortalitatis, the thought of death (saith Seneca ) the remembrance of this generall mortalitie by plague and pestilence, say I, which thus long hath toled for her last gasp,
so cogitatio mortalitatis, the Thought of death (Says Senecca) the remembrance of this general mortality by plague and pestilence, say I, which thus long hath told for her last gasp,
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And indeed, Se de hoc mundo quotidiè migraturum credere (as one speaketh) to thinke this day of his strife may be the last of his life, is a common peremptory and killer of all iarres, & omnium comprimet motus, and will still the most turbulent sticklers.
And indeed, Se de hoc mundo quotidiè migraturum Believe (as one speaks) to think this day of his strife may be the last of his life, is a Common peremptory and killer of all jars, & omnium comprimet motus, and will still the most turbulent sticklers.
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And howsoeuer the remembrance of dust and death cannot bridle the mightie buls of Basan, who set vp their horne on high, and speake with a st•ffe-necke;
And howsoever the remembrance of dust and death cannot bridle the mighty Bulls of Basan, who Set up their horn on high, and speak with a st•ffe-necke;
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but like those buls in Plutarch, Ad pugnam sepuluere conspergunt vt magis irritati ferociant, sprinkle this dust of mortalitie on their faces to whet their courage to the combat.
but like those Bulls in Plutarch, Ad pugnam sepuluere conspergunt vt magis irritati ferociant, sprinkle this dust of mortality on their faces to whet their courage to the combat.
Let me loose my life with the Philistines, yet iam par acerrimum media mors dirimet (saith Seneca ) euen now wil death steppe betweene these two hot spurres and part the fray.
Let me lose my life with the philistines, yet iam par acerrimum media mors dirimet (Says Senecca) even now will death step between these two hight spurs and part the fray.
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And though no remembrance of death could extinguish the memorie of iniuries betweene them, yet iniectu pulueris, cast but a little dust of the graue vpon their heads,
And though no remembrance of death could extinguish the memory of injuries between them, yet iniectu pulueris, cast but a little dust of the graven upon their Heads,
& then are they as quisht as a Bee, and now their hatred and their enuie is perished, saith Salomon, Eccles. 9. 6. But let vs (beloued Christian) who haue better learned Christ, let vs leaue off wrath and let go displeasure,
& then Are they as quisht as a Bee, and now their hatred and their envy is perished, Says Solomon, Eccles. 9. 6. But let us (Beloved Christian) who have better learned christ, let us leave off wrath and let go displeasure,
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And seeing a friend must NONLATINALPHABET, as the naturall man telleth Gentils, and friendship worke through, as the spirituall man teacheth Christians.
And seeing a friend must, as the natural man Telleth Gentiles, and friendship work through, as the spiritual man Teaches Christians.
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 there is a Iudas that can not only kiss with his Mouth, but embrace too with his arms and works of love when his heart is Far from us And Therefore Thirdly this agreement must enter into the heart the Holiest of all, where is the hidden Manna and hidden man too, the Ark of this testimony, and the mercy-seat of reconcilement.
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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,
For as she said to Sampson, How Canst thou say, I love thee, when thine heart is not with me? Judges 16. so how Canst thou truly affect and be Friends with thy brother, who staying him in the atrium and sanctuary of thy love, shuttest up thy heart from him,
which is loue indeed out of a pure heart, 1. Tim. 1. 5. Christian without dissimulation, saith Paul: brotherly without faining, from a pure heart feruently, saith Peter. For though men, not onely speake with the tongue of men and Angels to their brethren,
which is love indeed out of a pure heart, 1. Tim. 1. 5. Christian without dissimulation, Says Paul: brotherly without feigning, from a pure heart fervently, Says Peter. For though men, not only speak with the tongue of men and Angels to their brothers,
but euen giue all their goods to their enemies, yet (as Austine out of Saint Paul collecteth truly) if they haue not this feruent loue out of a pure heart, it profiteth them nothing,
but even give all their goods to their enemies, yet (as Augustine out of Saint Paul collecteth truly) if they have not this fervent love out of a pure heart, it profiteth them nothing,
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but being rotten within, turne to ashes and smote when they are touched. Whereas then many exhibite their beneficence when their beneuolence is inhibited;
but being rotten within, turn to Ashes and smote when they Are touched. Whereas then many exhibit their beneficence when their benevolence is inhibited;
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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,
but not before God, who beholdeth the inside of the platter, whereas their left hand of worldly respect should not have a finger in their gives of love,
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,
And Therefore as those pair of Turtledoves or two young Pigeons, were jointly a Legal oblation for christ, Luk. 2. so must these two both together be an Evangelical sacrifice of Christians, 1. John 4. 21. And if the one Dove come alone without her mate, she shall not be received into the Ark of God's rest,
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and of peace with all men, Heb. 12. 14. Which two wings of charitie (to vse the words of Saint Austine ) seeing as 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 of peace with all men, Hebrew 12. 14. Which two wings of charity (to use the words of Saint Augustine) seeing as elsewhere he notes, they Are the two wings of the soul, which were given to that Eagl the Church of God, that she might fly from the Serpent into her place, Apocalypse 12. we should wish them the more,
because though these two be commanded loues, and so a burden, yet are they not grieuous, but as wings they are light, Mat. 11. saith the Doue that was couered with siluer wings, and her fethers like gold.
Because though these two be commanded loves, and so a burden, yet Are they not grievous, but as wings they Are Light, Mathew 11. Says the Dove that was covered with silver wings, and her Feathers like gold.
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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 st•ppes, not with one foote alone,
and wanted yet the left foot of love to his neighbour, it would profit him nothing, 1. Corinth. 13. Teaching us thereby to make straight st•ppes, not with one foot alone,
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least that which is halting be turned out of the way, Hebr. 12, 13. 14. Like the two blessed Apostles Peter and Iohn, they must runne to Christ both together,
lest that which is halting be turned out of the Way, Hebrew 12, 13. 14. Like the two blessed Apostles Peter and John, they must run to christ both together,
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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,
so this is the Way through which thou must run unto life, That he which loves God should love his brother also, 1. John 4. 21. and that by good propottion, seeing we must not halt in the Way,
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but make straite steppes with our feete, nor hoppe, but walke in loue, Ephes. 5. 2. and so walke, that not onely with Dauid we runne viam, the common and Kings high way of his commandements and royall law, to blesse, benefite,
but make strait steps with our feet, nor hop, but walk in love, Ephesians 5. 2. and so walk, that not only with David we run viam, the Common and Kings high Way of his Commandments and royal law, to bless, benefit,
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and be beneuolent to our enemies, Math. 5. 44. but walke also like him in semitis, in the pathes thereof, which are the nearest and gainst way to heauen (not as more wittily then wisely some distinguish his Euangelicall precepts and counsels, for euen these semita are mandata, Psalme 119. 35.) that not onely we loue from our heart,
and be benevolent to our enemies, Math. 5. 44. but walk also like him in semitis, in the paths thereof, which Are the nearest and gainst Way to heaven (not as more wittily then wisely Some distinguish his Evangelical Precepts and Counsels, for even these semitam Are Commandments, Psalm 119. 35.) that not only we love from our heart,
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but so feruently without faining, that as Moses willed it for the Hebrewes, Paul wished it for the Israelites, Rahab ventured it for the spies, Iudith indangered it for Israel, Obadiah hazarded it for the Prophets, Ester for the Iewes, Ionathan for Dauid, Dauid for his countrey, Peter promised it for Christ,
but so fervently without feigning, that as Moses willed it for the Hebrews, Paul wished it for the Israelites, Rahab ventured it for the spies, Iudith endangered it for Israel, Obadiah hazarded it for the prophets, Ester for the Iewes, Ionathan for David, David for his country, Peter promised it for christ,
therefore ought we to lay downe our life for the brethren, 1. Iohn 3. 16. then which as no man hath greater loue of heart then when he is willing to bestow his life for his friend, Iohn 15. 13. so if like Christ, who layed it downe voluntarily of himselfe without any taking it from him, Iohn 10. 18. for he died Non quia meruit, nec quia Iudeus praualuit,
Therefore ought we to lay down our life for the brothers, 1. John 3. 16. then which as no man hath greater love of heart then when he is willing to bestow his life for his friend, John 15. 13. so if like christ, who laid it down voluntarily of himself without any taking it from him, John 10. 18. for he died Non quia meruit, nec quia Jews praualuit,
sith as Paul epitomizeth religion into faith and repentance, Hebr. 6. 1. and Salomon repentance into feare God and keepe his commaundements, Eccles. 12. 13. so our Sauiour his ten commaundements into two of loue, Marke 12. 31. and the Apostle those two of loue into this one of louing our neighbour, Rom. 13. 9. to shew that this heartie loue of our foe is the castle-gate of religion, the staires of repentance, the tower and turret of faith, the watch of the feare of God, and the keepe of his commandements:
sith as Paul epitomizeth Religion into faith and Repentance, Hebrew 6. 1. and Solomon Repentance into Fear God and keep his Commandments, Eccles. 12. 13. so our Saviour his ten Commandments into two of love, Mark 12. 31. and the Apostle those two of love into this one of loving our neighbour, Rom. 13. 9. to show that this hearty love of our foe is the castle-gate of Religion, the stairs of Repentance, the tower and turret of faith, the watch of the Fear of God, and the keep of his Commandments:
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Wherefore if offending in many things thou canst not fulfill the royall law it is so large, vis compendium seruandarum omnium legum? wilt thou haue (saith a Writer) a short cut to keepe all? Monstrabo tibi Epitomen, I will shew thee a compendious way:
Wherefore if offending in many things thou Canst not fulfil the royal law it is so large, vis compendium seruandarum omnium Legume? wilt thou have (Says a Writer) a short Cut to keep all? Monstrabo tibi Epitome, I will show thee a compendious Way:
For as lines in a circle drawne to the circumference from the center, the nearer they come the center whence they first proceeded, the nearer needs must they come one to another,
For as lines in a circle drawn to the circumference from the centre, the nearer they come the centre whence they First proceeded, the nearer needs must they come one to Another,
so our liues in this great round, as they haue their first being from that indiuisible center of whom and to whom are all things, Rom. 11. 36 so the nearer they come him in loue, the nearer must they needes in affection come one another.
so our lives in this great round, as they have their First being from that indivisible centre of whom and to whom Are all things, Rom. 11. 36 so the nearer they come him in love, the nearer must they needs in affection come one Another.
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and like that foule of the heauen catcheth away the seed of loue out of thy heart, (for humanum est irasci, & vtinam ne hoc possemus ) yet must it not be kept so long in thy breast, vt fiat pridiana, that it liue past a day,
and like that foul of the heaven Catches away the seed of love out of thy heart, (for humanum est Irascible, & vtinam ne hoc possemus) yet must it not be kept so long in thy breast, vt fiat pridiana, that it live passed a day,
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so hunc fraenis hunc tu compesce ca•ena, its mouth also like horse and mule without vnderstanding must be holden with bit and bridle lest it fall vpon thee.
so hunc fraenis hunc tu compesce ca•ena, its Mouth also like horse and mule without understanding must be held with bit and bridle lest it fallen upon thee.
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Which naturall edge and sharpe affection, seeing it is whetted and sharpened by Satan on the stonie heart of man, to wound the name or the person of his foe:
Which natural edge and sharp affection, seeing it is whetted and sharpened by Satan on the stony heart of man, to wound the name or the person of his foe:
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Elias against Israel for their Apostasie, Ieremie against the Iewes for their impietie, and Christ looked angerly on their children for their obstinacie, Mark. 3. 5. Secondly,
Elias against Israel for their Apostasy, Ieremie against the Iewes for their impiety, and christ looked angrily on their children for their obstinacy, Mark. 3. 5. Secondly,
as though they were mine enemies, Psalm. 139. 21. I saw the transgressors, and was grieued because they kept not thy law, Psal. 119. 158. I will set no wicked thing before mine eyes, I hate the workes of vnfaithfulnesse, there shall no such dwell with me, Psal. 101. And thus may we be angrie against sinners, no not so much the man as his manners, as hereafter shall be shewed.
as though they were mine enemies, Psalm. 139. 21. I saw the transgressors, and was grieved Because they kept not thy law, Psalm 119. 158. I will Set no wicked thing before mine eyes, I hate the works of unfaithfulness, there shall no such dwell with me, Psalm 101. And thus may we be angry against Sinners, no not so much the man as his manners, as hereafter shall be showed.
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so in comitiali morbo irae, as one tearmes it, in the falling sicknesse of anger wherein they fall on others, men haue like those Iewes eyes and see not the right,
so in comitiali morbo irae, as one terms it, in the falling sickness of anger wherein they fallen on Others, men have like those Iewes eyes and see not the right,
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and anger the daughter of iniurie, as Sabellicus speaketh, becomes in them the mother of reuenge. And as anger in her madnesse is blind to augment all faults,
and anger the daughter of injury, as Sabellicus speaks, becomes in them the mother of revenge. And as anger in her madness is blind to augment all Faults,
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so is she NONLATINALPHABET as the Apostle speaketh, and cannot see farre off, but diminishing the person of men, maketh a Cedar of Lebanon but a bramble of the bush:
so is she as the Apostle speaks, and cannot see Far off, but diminishing the person of men, makes a Cedar of Lebanon but a bramble of the bush:
And therefore (because he will neuer obserue the meane, nor keepe a right measure in punishing, who in his anger comes for to punish, (as Tully said most truly) the Romains wisely tyed a bundell of rods to those axes that were caryed before the Consuls, vt ijs soluendis inijceretur aliqua mora irae antequam ad puniendum accederent, that in loosing of them some delay of time may allay their anger before they came to punish:
And Therefore (Because he will never observe the mean, nor keep a right measure in punishing, who in his anger comes for to Punish, (as Tully said most truly) the Romans wisely tied a bundle of rods to those axes that were carried before the Consuls, vt ijs soluendis inijceretur Any mora irae antequam ad puniendum accederent, that in losing of them Some Delay of time may allay their anger before they Come to Punish:
Wherefore seeing optimum est temperare iram non tollere, as Seneca noteth, to temper anger and not take it away, be angry but sinne not, saith Paul, Ephes. 4. 26. Be angry at his manners, but sinne not by anger against the man.
Wherefore seeing optimum est temperare iram non tollere, as Senecca notes, to temper anger and not take it away, be angry but sin not, Says Paul, Ephesians 4. 26. Be angry At his manners, but sin not by anger against the man.
If turbulent motions arise in the mind through the corruption of nature, yet let not reason consent and obey them in the lusts thereof, that although in our flesh we serue the lawe of sinne,
If turbulent motions arise in the mind through the corruption of nature, yet let not reason consent and obey them in the Lustiest thereof, that although in our Flesh we serve the law of sin,
They are mine enemies vniustly, saith Dauid, and hate me without a cause, Psal. 39. 19. They gather themselues not for mine offence, not for my sinne, but without my fault O Lord, Psal. 59. 3. They hate me without a cause, and would destroy me guiltlesse, Psalm. 69. 4. Thus Caine was wroth with Abel because his sacrifice was more regarded:
They Are mine enemies unjustly, Says David, and hate me without a cause, Psalm 39. 19. They gather themselves not for mine offence, not for my sin, but without my fault Oh Lord, Psalm 59. 3. They hate me without a cause, and would destroy me guiltless, Psalm. 69. 4. Thus Cain was wroth with Abel Because his sacrifice was more regarded:
thus Esau was wroth with Iaakob, because in the blessing he was preferred: thus his children were wroth with Ioseph, because of his father he was more fauoured:
thus Esau was wroth with Jacob, Because in the blessing he was preferred: thus his children were wroth with Ioseph, Because of his father he was more favoured:
For this fire consumeth the wood wherewith it was kindled, & cum suo alit nutrimento, and this worme gnaweth the wood wherein it was bred, this viper eates through those bowels wherein it was fed:
For this fire consumeth the wood wherewith it was kindled, & cum Sue alit nutrimento, and this worm gnaweth the wood wherein it was bred, this viper eats through those bowels wherein it was fed:
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this canker consumeth that iron wherein it was nourished, & iustissimè possessorem suum torquet, saith Nazianzen. And iustly is irefull enuie the consuming of the flesh, and rotting of the bones (Prou.) in the enuious, and makes him cry with that father, (2. Sam. 16.) Behold, my sonne which came out of mine owne bowels seeketh my life.
this canker consumeth that iron wherein it was nourished, & iustissimè possessorem suum torquet, Says Nazianzen. And justly is ireful envy the consuming of the Flesh, and rotting of the bones (Prou.) in the envious, and makes him cry with that father, (2. Sam. 16.) Behold, my son which Come out of mine own bowels seeks my life.
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This was it that made Cimon so infest to Pericles, Anitus to Alcibiades, Epaminondas to Pelopidas, Hanno to Hannibal, Fabius to Scipio, and Marcellus to Caesar: which tortureth the mind of its owne possessor so much the more,
This was it that made Cimon so infest to Pericles, Anitus to Alcibiades, Epaminondas to Pelopidas, Hanno to Hannibal, Fabius to Scipio, and Marcellus to Caesar: which tortureth the mind of its own possessor so much the more,
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so they also that serue this beastly passion of enuie, and receiue its Tau and crosse in their countenance, are so tormented in mind, that it will not suffer their eye-lids to slumber,
so they also that serve this beastly passion of envy, and receive its Tau and cross in their countenance, Are so tormented in mind, that it will not suffer their eyelids to slumber,
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Which sinne as it takes no quando nor oportunitie of anger, but is that sinne exceeding sinfull: because wheras all other sinnes are vnius ferè horae peccata, but sinfull acts of an howers continuance, saith Damascene, this is like that inhabiting Cananite and dwelling sinne, Rom. 7. 17. whereby inuidus singulis horis peccat, the enuious man continueth sinning euery houre and minute of time:
Which sin as it Takes no quando nor opportunity of anger, but is that sin exceeding sinful: Because whereas all other Sins Are Unius ferè horae Peccata, but sinful acts of an hours Continuance, Says Damascene, this is like that inhabiting Canaanite and Dwelling sin, Rom. 7. 17. whereby inuidus Singulis horis peccat, the envious man Continueth sinning every hour and minute of time:
so is it a sin exceeding painefull, because whereas all those other sinnes of drunkennesse, gluttonie, chambering, and wantonesse, Ro. 13. 13. in actu voluptatem aucupantur aliquam, taste and rellish some sweetnesse and pleasure in the act of their commission,
so is it a since exceeding painful, Because whereas all those other Sins of Drunkenness, gluttony, chambering, and wantonness, Ro. 13. 13. in Acts voluptatem aucupantur aliquam, taste and relish Some sweetness and pleasure in the act of their commission,
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I pray thee what pleasure (saith Ierome ) doth enuie yeeld to its owner? what delight, hatred to the possessor? or what sweetnesse malice to the maligner? so runne through all these perturbations, & inuenies tot animi tormenta quot vitia, and thou shalt find so many torments,
I pray thee what pleasure (Says Jerome) does envy yield to its owner? what delight, hatred to the possessor? or what sweetness malice to the maligner? so run through all these perturbations, & inuenies tot animi tormenta quot Vices, and thou shalt find so many torments,
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as there be passions of the mind, which therefore by so much might more easily be ouercome, by how much they bring no pleasure nor sweetnesse vnto vs in the act of committing them.
as there be passion of the mind, which Therefore by so much might more Easily be overcome, by how much they bring no pleasure nor sweetness unto us in the act of committing them.
Howbeit, if neither we obserue the cause wherefore, nor the persons with whom, nor the season when, nor the manner how, yet fiftly hath both the heathen and heauenly man too praefixed h•r a teatme quousque, and set her bonds of a day, which she shall not passe.
Howbeit, if neither we observe the cause Wherefore, nor the Persons with whom, nor the season when, nor the manner how, yet Fifty hath both the heathen and heavenly man too prefixed h•r a teatme How Long, and Set her bonds of a day, which she shall not pass.
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For as three degrees and ages of anger are censured by our moral-maister Aristotle: one, NONLATINALPHABET, cholericknesse, which is the infancie of anger, soone come and gone:
For as three Degrees and ages of anger Are censured by our moral-maister Aristotle: one,, cholericknesse, which is the infancy of anger, soon come and gone:
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but remaineth implacable without wished reuenge. (For as there is a triple growth of pietie in children, young men and fathers, 1. Ioh. 2. 14. so from this roote of bitternesse,
but remains implacable without wished revenge. (For as there is a triple growth of piety in children, young men and Father's, 1. John 2. 14. so from this root of bitterness,
like that apple tree in Aslyria, some fruit is but budding, other ripening, and some growne to maturitie.) So condemneth S. Paul these three degrees of sinfull anger,
like that apple tree in Aslyria, Some fruit is but budding, other ripening, and Some grown to maturity.) So Condemneth S. Paul these three Degrees of sinful anger,
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For remedying of the first, he forbids vs to walke in the way of vngodly anger, be angry but sinne not. If that passion be too familiar, to stay vs from the second, he inhibits vs like sinners to stand in the way of bitternesse, Let all bitternesse be put away:
For remedying of the First, he forbids us to walk in the Way of ungodly anger, be angry but sin not. If that passion be too familiar, to stay us from the second, he inhibits us like Sinners to stand in the Way of bitterness, Let all bitterness be put away:
& quietis tempore ad animum iracundi accedit, and on the night season commeth to the angry mind in his bed, saith Gregorie, and bringing to his memory the greatnesse of the iniuries, exaggereth euery circumstance,
& quietis tempore ad animum iracundi Accedit, and on the night season comes to the angry mind in his Bed, Says Gregory, and bringing to his memory the greatness of the injuries, exaggereth every circumstance,
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and therefore noctem metuens beatus Paulus, blessed Paul fearing the nights occasion for a work of darknesse (saith Chrysostome ) dare not let one go angry to bed,
and Therefore noctem metuens beatus Paulus, blessed Paul fearing the nights occasion for a work of darkness (Says Chrysostom) Dare not let one go angry to Bed,
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lest the cloud of anger (to allude with that Father) which was gathered on the day by his heate, being not dissipated and dissolued with the Sunne, be augmented with the nights vapors of chafe and fretting,
lest the cloud of anger (to allude with that Father) which was gathered on the day by his heat, being not dissipated and dissolved with the Sun, be augmented with the nights vapours of chafe and fretting,
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being bred in the morning, flies at noone, and dies at night with the setting of the Sun. So would the Apostle haue this beastly affection to be but Ephemeron also, a day old at his death;
being bred in the morning, flies At noon, and die At night with the setting of the Sun. So would the Apostle have this beastly affection to be but Ephemeron also, a day old At his death;
This good lesson Epiphanius (as he confessed to the Abbot Hilarion ) well obserued, Ex quo tempore assumpsi hunc habitum, non dimisi aliquem dormire qui aduersum me haberet aliquid, neque dormiui habens aliquid aduersus aliquem:
This good Lesson Epiphanius (as he confessed to the Abbot Hilarion) well observed, Ex quo tempore assumpsi hunc habitum, non dimisi aliquem dormire qui aduersum me haberet Aliquid, neque dormiui habens Aliquid Adversus aliquem:
And time too to let our wrath set before the Sunne, seeing satis ad iram vna aut altera hora, an houre or two (saith Chrysostome ) is too long to be angrie, & sufficit diei malitta sua, as the vulgar readeth it, the day hath enough with his owne malice & wrath, to heape wrath against the day of wrath.
And time too to let our wrath Set before the Sun, seeing satis ad iram Una Or altera hora, an hour or two (Says Chrysostom) is too long to be angry, & sufficit Die malitta sua, as the Vulgar readeth it, the day hath enough with his own malice & wrath, to heap wrath against the day of wrath.
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What shall they do then in this day of iudgement, vpon whose wrath non vnius diei sed tantorum annorum sol testis occubuit, the sunne not of one day but of many yeares (as Ierome speaketh) hath gone downe:
What shall they do then in this day of judgement, upon whose wrath non Unius Die sed Tantorum Annorum sol testis occubuit, the sun not of one day but of many Years (as Jerome speaks) hath gone down:
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as they were foretold to come in these last and perillous times, 2. Tim. 3. 3. euen so now are there many implacable men, who this day haue fulfilled this scripture in our eares and eyes too, to whom our Sauiour may in vaine crie NONLATINALPHABET, be reconciled, being indeed as Demosthenes called Philip, NONLATINALPHABET, irreconcilable enemies;
as they were foretold to come in these last and perilous times, 2. Tim. 3. 3. even so now Are there many implacable men, who this day have fulfilled this scripture in our ears and eyes too, to whom our Saviour may in vain cry, be reconciled, being indeed as Demosthenes called Philip,, irreconcilable enemies;
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or as Patroclus in Homer told Achilles, — NONLATINALPHABET, Thou art vnappeasable Achilles: Peleus sure he neuer was thy father, nor Thetis thy mother. — NONLATINALPHABET, NONLATINALPHABET.
or as Patroclus in Homer told Achilles, —, Thou art unappeasable Achilles: Peleus sure he never was thy father, nor Thetis thy mother. —,.
Whom if with Phoenix the Embassadour of peace, I should aduise to be reconciled and appeased toward Agamemnon with that greatest example of perswasion, — NONLATINALPHABET,
Whom if with Phoenix the Ambassador of peace, I should advise to be reconciled and appeased towards Agamemnon with that greatest Exampl of persuasion, —,
and thou this toombe of thy sonne whom I slue? Thus when all their other sinnes end with their act (saith Cyprian ) and are bounded with that present time of commission,
and thou this tomb of thy son whom I slew? Thus when all their other Sins end with their act (Says Cyprian) and Are bounded with that present time of commission,
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as their lust ceaseth when cooled with stolen waters, their gluttonie satisfied when their stomack is gorged, their lying silent when the report is beleeued, their idlenesse refreshed when the bones are wearied, their drunkennes fulfilled when their appetite is quenched, their slaundering surceasseth when their brother is disgraced,
as their lust ceases when cooled with stolen waters, their gluttony satisfied when their stomach is gorged, their lying silent when the report is believed, their idleness refreshed when the bones Are wearied, their Drunkenness fulfilled when their appetite is quenched, their slandering surceasseth when their brother is disgraced,
onely their implacable wrath and vnappeasable malice neuer endeth nor euer resteth, but in the graue the house of its age, Eccles. 9. 6. and saith, she doth well to be angrie vnto the death.
only their implacable wrath and unappeasable malice never Endeth nor ever rests, but in the graven the house of its age, Eccles. 9. 6. and Says, she does well to be angry unto the death.
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For as Thespesius in Plutarch fableth of his infernall visiō, that some soules there like vipers hanging on together did bite and gnaw one on another, ob memoriam iniuriarum in vita ac••rum aut tol•ratarum, remembring old grudges and wrongs done and suffered in their life time here on earth:
For as Thespesius in Plutarch fableth of his infernal vision, that Some Souls there like vipers hanging on together did bite and gnaw one on Another, ob memoriam iniuriarum in vita ac••rum Or tol•ratarum, remembering old grudges and wrongs done and suffered in their life time Here on earth:
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so may it be feared that these asseruatores iniuriarum, as the spirit cals them, Leuit. 19. 18. whose hatred is that inimicitia seculi, Ezek. 25. 15. or rather seculs seculorum, for euer and euer,
so may it be feared that these asseruatores iniuriarum, as the Spirit calls them, Levites 19. 18. whose hatred is that Enmity Seculi, Ezekiel 25. 15. or rather seculs seculorum, for ever and ever,
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And then as Tomar•s the Scythian Queene replied to blood-thirstie Cyrus, when his head was throwne into a tub of blood, Sati•te sanguine quem sitissti, Now glut thy self with blood Cyrus, which stil vnquenchably thou thirsted after:
And then as Tomar•s the Scythian Queen replied to bloodthirsty Cyrus, when his head was thrown into a tub of blood, Sati•te sanguine Whom sitissti, Now glut thy self with blood Cyrus, which still unquenchably thou thirsted After:
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when these NONLATINALPHABET, implacable mē, whose NONLATINALPHABET, as Homer cals it, whose hard heart like the stone Asbeston being once incensed with wrath, is for euer vnquenchable, shal be cast (without repentance) NONLATINALPHABET, into that fire that neuer shall be quenched, Marke 9. 43. then Salamander, Satia teigne quem sitijsti, let thine vnquenchable heate and heart take it fill of vnquenchable fire which it stil desired.
when these, implacable men, whose, as Homer calls it, whose hard heart like the stone Asbeston being once incensed with wrath, is for ever unquenchable, shall be cast (without Repentance), into that fire that never shall be quenched, Mark 9. 43. then Salamander, Satia teigne Whom sitijsti, let thine unquenchable heat and heart take it fill of unquenchable fire which it still desired.
for euen the best men (as one noteth) may in their choler be irritabiles, quickly prouoked, sed tamen ettam placabiles, but yet will they not alway be chiding,
for even the best men (as one notes) may in their choler be irritabiles, quickly provoked, sed tamen ettam placabiles, but yet will they not always be chiding,
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But I speake of the man of wrath, who though like him in Homer he seeme to haue digested all wrongs, NONLATINALPHABET, NONLATINALPHABET yet still keepes anger in his mind,
But I speak of the man of wrath, who though like him in Homer he seem to have digested all wrongs,, yet still keeps anger in his mind,
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And woe is me (saith Dauid ) that I dwell with Mesech, and haue my habitation among the tents of Kedar: my soule hath long dwelt among them that be enemies vnto peace.
And woe is me (Says David) that I dwell with Mesech, and have my habitation among the tents of Kedar: my soul hath long dwelled among them that be enemies unto peace.
I labour for peace, but when I speake vnto them thereof, they make them ready to battell, Psalme 120. And though men labour for their peace with that ambassage of peace, Peace be to this house:
I labour for peace, but when I speak unto them thereof, they make them ready to battle, Psalm 120. And though men labour for their peace with that ambassage of peace, Peace be to this house:
they more implacable then Esau, who relented herewith, and vnappeasable like Achilles, whom these could not pacifie, wold returne like Dauids foes, hatred for good will:
they more implacable then Esau, who relented herewith, and unappeasable like Achilles, whom these could not pacify, would return like David foes, hatred for good will:
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and blesse vs with a pox vobis. When Quintius the Consull made an oration of peace to pacifie the tumultuous Romaines, this raging sea (as one well resembles them) could not rest til the Decemvirs and the most honorable worthies of Rome were exiled,
and bless us with a pox vobis. When Quintius the Consul made an oration of peace to pacify the tumultuous Romans, this raging sea (as one well resembles them) could not rest till the Decemvirs and the most honourable worthies of Room were exiled,
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and yet when he had yeelded them the expulsion of those noble sages, this implacable people (more troublous then that working sea which ceased from her rage when Ionah was cast out) still cast vp mire and dirt:
and yet when he had yielded them the expulsion of those noble sages, this implacable people (more troublous then that working sea which ceased from her rage when Jonah was cast out) still cast up mire and dirt:
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Decem virorum vos pertaesum est, coegimus abire Magistratu. Manente in eosdem priuatos ira vestra, mori atque exulare Nobilissimos, viros Honoratissimos passi sumus.
Decem virorum vos pertaesum est, coegimus abire Magistratu. Manente in eosdem priuatos ira Vestra, Mori atque exulare Most noble, viros Honoratissimos passi sumus.
Quis erit finis discordiarum? Good Lord what wil please you, and when will ye be quiet? Ecquando vnam vrbem habere, ecquando communem hanc esse patriam licebit? We haue many outragious waues,
Quis erit finis discordiarum? Good Lord what will please you, and when will you be quiet? Ecquando vnam vrbem habere, ecquando communem hanc esse Patriam licebit? We have many outrageous waves,
like that raging sea of Rome, which like the Northerne sea neuer rest, but working and storming with some tempest or other still cast vp mire and dirt:
like that raging sea of Room, which like the Northern sea never rest, but working and storming with Some tempest or other still cast up mire and dirt:
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for indeed (as Seneca noteth truly) In frigora septentrionem { que } vergentibus immansueta sunt ingenia, suo { que } simillima caelo, as the Poet speaketh, Some are borne so far North in the Friseland or Iseland rather, of charitie, where the floods of iniquitie haue made a great frost of loue, that if one with Abraham would yeeld their owne right to buy peace at their owne rate:
for indeed (as Senecca notes truly) In frigora septentrionem { que } vergentibus immansueta sunt Ingenia, Sue { que } simillima caelo, as the Poet speaks, some Are born so Far North in the Friseland or Iseland rather, of charity, where the floods of iniquity have made a great frost of love, that if one with Abraham would yield their own right to buy peace At their own rate:
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When their brethren would make with these men a couenant of peace, they answer with Naash the Ammonite, 1. Sam. 11. 2. On this condition will I make a couenant with you, that I may thrust out all your right eyes,
When their brothers would make with these men a Covenant of peace, they answer with Naash the Ammonite, 1. Sam. 11. 2. On this condition will I make a Covenant with you, that I may thrust out all your right eyes,
And thus like the Swissers, hauing made their enemies liues tributary to their swords, Hostium cadauera pro puluillis sibi subijcientes discumberent & odio inexplebili hostium cruorem haurirent, would sit on them like cushions,
And thus like the Swissers, having made their enemies lives tributary to their swords, Enemies cadauera Pro puluillis sibi subijcientes discumberent & odio inexplebili Enemies cruorem haurirent, would fit on them like cushions,
Whose malice yet euen in conquest wold be so implacable to those whom it hath subiected, that as Plutarch aduiseth, Salis modium prius comedere, first to eate a bushel of salt with a man before thou trust him and make him thy friend:
Whose malice yet even in conquest would be so implacable to those whom it hath subjected, that as Plutarch adviseth, Salis modium prius comedere, First to eat a bushel of salt with a man before thou trust him and make him thy friend:
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so multi salis modij cum illis prius comedendi, as Tully speaketh, many bushels of salt should we eate with them before we could win them to amitie and make them our true friends.
so multi Salis modij cum illis prius comedendi, as Tully speaks, many bushels of salt should we eat with them before we could win them to amity and make them our true Friends.
What shall I say to these mortall men of immortall malice? shall I labour to cure their maladie? No, no, I should labour in vaine, I should but spend by strength in vaine and for nought.
What shall I say to these Mortal men of immortal malice? shall I labour to cure their malady? No, no, I should labour in vain, I should but spend by strength in vain and for nought.
Eius vulnera remedium medentis non admittuut (saith Cyprian ) her wounds, her swelling and sores full of corruption, she will not haue searched with wine,
Eius vulnera remedium medentis non admittuut (Says Cyprian) her wounds, her swelling and sores full of corruption, she will not have searched with wine,
and cannot be cured with the balme of Gilead, nor by any Phisition there. Her bruising is incurable, and her wound dolorous, there are no medicines for her.
and cannot be cured with the balm of Gilead, nor by any physician there. Her bruising is incurable, and her wound dolorous, there Are no medicines for her.
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Onely I wish, that if the Viper will still be a Viper to retaine his poison, be he charmed neuer so wisely, that then the wise Apothecary would in iustice make Triacle of him to expell poison out of others, Qui non corriget seipsum, alij corrigant se per ipsum:
Only I wish, that if the Viper will still be a Viper to retain his poison, be he charmed never so wisely, that then the wise Apothecary would in Justice make Treacle of him to expel poison out of Others, Qui non corriget seipsum, alij corrigant se per ipsum:
Seeing we (I say) like Abimelech sow salt in others with Elisha, to heale the infections and deadly waters of strife and contention, let vs for shame haue that salt of grace & wisedome in our selues, to haue peace one with another, to keepe our soules from this putrifaction of malice, which the often shining on and going downe of the sunne vpon wrath, causeth to stinke in the nostrils of God.
Seeing we (I say) like Abimelech sow salt in Others with Elisha, to heal the infections and deadly waters of strife and contention, let us for shame have that salt of grace & Wisdom in our selves, to have peace one with Another, to keep our Souls from this putrefaction of malice, which the often shining on and going down of the sun upon wrath, Causes to stink in the nostrils of God.
Vtterly forgiue and forget (saith Austine, speaking of this same argument at this very time) vtterly forgiue those wrongs which euen to these dayes ye haue kept in remembrāce, at least in these dayes of Christs Natiuitie forget and forgiue them.
Utterly forgive and forget (Says Augustine, speaking of this same argument At this very time) utterly forgive those wrongs which even to these days you have kept in remembrance, At least in these days of Christ Nativity forget and forgive them.
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Let all bitternesse, and anger, and wrath be put from among you, with all maliciousnesse, Ephes. 4. 31. We must not onely crop like the Oxe the blade of anger in the eyes, hands and tongue where it sprouteth,
Let all bitterness, and anger, and wrath be put from among you, with all maliciousness, Ephesians 4. 31. We must not only crop like the Ox the blade of anger in the eyes, hands and tongue where it sprouteth,
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We must not onely loppe and breake off the branches of anger, and shake off her sheaues of euill speaking, or scatter her euill fruite of wrath, and yet with that tree ( Dan. 4.) leaue malice the stumpe of his rootes in our earthly minds (for that is to purge and prune it that it may bring forth more fruite:) but with Christ also lay the axe to the roote of the tree,
We must not only lop and break off the branches of anger, and shake off her sheaves of evil speaking, or scatter her evil fruit of wrath, and yet with that tree (Dan. 4.) leave malice the stump of his roots in our earthly minds (for that is to purge and prune it that it may bring forth more fruit:) but with christ also lay the axe to the root of the tree,
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And because the fire of hatred and heart-burne can hardly so be quenched, but that some sparke of displeasure or tepiditie of grudging wil remaine hid vnder the ashes of reconcilement,
And Because the fire of hatred and heartburn can hardly so be quenched, but that Some spark of displeasure or tepidity of grudging will remain hid under the Ashes of reconcilement,
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as to arraigne vs at the Kings bench, and beares an action of murder in the court of heauen, 1. Iohn 3. 15. Who so hateth his brother, is a man-slayer, (for thus the Iudge of the world giues his charge) and ye know it is law, that no man-slayer hath eternall life abiding in him.
as to arraign us At the Kings bench, and bears an actium of murder in the court of heaven, 1. John 3. 15. Who so hates his brother, is a manslayer, (for thus the Judge of the world gives his charge) and you know it is law, that no manslayer hath Eternal life abiding in him.
yet this heauenly Law-giuer catcheth the mightie in their craftie murder, as well as the dead flies of hatred and malice in the text and webbe of his law, Leuit. 19. 18. and taketh in his net of malice the thoughts as the actions of murder, it were flies,
yet this heavenly Lawgiver Catches the mighty in their crafty murder, as well as the dead flies of hatred and malice in the text and web of his law, Levites 19. 18. and Takes in his net of malice the thoughts as the actions of murder, it were flies,
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And therfore are these two hatred and murder coupled together as yoke-fellowes in that long teame of beastly workes of the flesh, which draw men to perdition, Rom. 1. 29. Gal. 5. 21. And as the father and the son, deuill and euill, differ but a letter;
And Therefore Are these two hatred and murder coupled together as yokefellows in that long term of beastly works of the Flesh, which draw men to perdition, Rom. 1. 29. Gal. 5. 21. And as the father and the son, Devil and evil, differ but a Letter;
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Euen so (saith Austine ) the concupiscible and irascible faculties (and it is more true of hatred and murder) like two Adders they go coupled together in such a linke of loue, that when enuy is wounded with griefe of the mind, murder steps vp in anger from the heart,
Eve so (Says Augustine) the concupiscible and irascible faculties (and it is more true of hatred and murder) like two Adders they go coupled together in such a link of love, that when envy is wounded with grief of the mind, murder steps up in anger from the heart,
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Let vs now then in this Sunneshine of grace, cast off and hang foorth that our cloake of maliciousnesse, 1. Pet. 2. 16. that the moth of malice may perish when it feeleth the Sunne.
Let us now then in this Sunshine of grace, cast off and hang forth that our cloak of maliciousness, 1. Pet. 2. 16. that the moth of malice may perish when it feeleth the Sun.
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and going downe vpon thy wrath, leaue thee in tenebris interioribus, eijciendum in tenebras exteriores, in the internall darknesse of the mind, to be cast into that externall and eternall darknesse of both bodie and soule at the day of wrath.
and going down upon thy wrath, leave thee in tenebris interioribus, eijciendum in Darkness exteriores, in the internal darkness of the mind, to be cast into that external and Eternal darkness of both body and soul At the day of wrath.
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And if that terror cannot shake loue from thy heart toward thy foes, yet shold the good that cometh from these euill ones, the light that shineth out of this darknesse,
And if that terror cannot shake love from thy heart towards thy foes, yet should the good that comes from these evil ones, the Light that shines out of this darkness,
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yea as Aristotle truly said, that as friends were needfull to our earthly blessednes: as namely both NONLATINALPHABET, for custodie of our goods to ayde vs against theeues or robbers:
yea as Aristotle truly said, that as Friends were needful to our earthly blessedness: as namely both, for custody of our goods to aid us against thieves or robbers:
and NONLATINALPHABET, for the vse also and trafficke of our loue, of whose bellies (as one speaketh) we may make bagges as we are commanded, Luk. 12. 33. to lay vp treasure in heauen, where neither theeues breake through nor steale.
and, for the use also and traffic of our love, of whose bellies (as one speaks) we may make bags as we Are commanded, Luk. 12. 33. to lay up treasure in heaven, where neither thieves break through nor steal.
For touching this custodie, as Ambrose reports of the Oister, that while she is tossed by the Crabbe in the waues of the sea, she so claspeth her shell from her foe, that then she is least in daunger of deuouring:
For touching this custody, as Ambrose reports of the Oyster, that while she is tossed by the Crab in the waves of the sea, she so claspeth her shell from her foe, that then she is least in danger of devouring:
Euen so while we are tossed to and fro like those faithfull ones, Heb. 10. 33. by crabbed men and regredient back-sliders, they make vs in their storme pull our cloake and roabe of righteousnesse neare vnto vs,
Eve so while we Are tossed to and from like those faithful ones, Hebrew 10. 33. by crabbed men and regredient backsliders, they make us in their storm pull our cloak and robe of righteousness near unto us,
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we thē lay open our nakednesse in the Sun-shine of friendship and prosperity, and giue occasion to the aduersaries to speake euill and feed on our inward corruption, who keepe themselues close and marke our steps,
we them lay open our nakedness in the Sunshine of friendship and Prosperity, and give occasion to the Adversaries to speak evil and feed on our inward corruption, who keep themselves close and mark our steps,
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lest he should offend in his toung, while the vngodly his foes were in his sight, Psal. 39. 1. When some about Scipio with no small ioy auouched, that the commonwealth of Rome was now in safest state,
lest he should offend in his tongue, while the ungodly his foes were in his sighed, Psalm 39. 1. When Some about Scipio with no small joy avouched, that the commonwealth of Rome was now in Safest state,
Seeing as his brethrens great enmitie and dishonour brought Ioseph greatest amitie and honour, or as Telephus receiued cure from the rust of that speare wherewith Achilles wounded him,
Seeing as his Brothers' great enmity and dishonour brought Ioseph greatest amity and honour, or as Telephus received cure from the rust of that spear wherewith Achilles wounded him,
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that bringeth downe, raiseth vp, that maketh poore maketh rich, that bringeth low exalteth, and professe with Zachary in another sense, Luk. 1. 71. that we receiue (as the originall reades it) NONLATINALPHABET, health from our enemies,
that brings down, Raiseth up, that makes poor makes rich, that brings low Exalteth, and profess with Zachary in Another sense, Luk. 1. 71. that we receive (as the original reads it), health from our enemies,
and good from the hands of all them that hate vs. Which hearty loue of our foes, and dismission of displeasure, seeing it consisteth in the remission of their faults;
and good from the hands of all them that hate us Which hearty love of our foes, and dismission of displeasure, seeing it Consisteth in the remission of their Faults;
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our Sauior from the parable of the mercilesse debter, straitly chargeth each one to forgiue from our hearts their trespasses seuenty times seuen times vnto our brethren, and that vnder this condition:
our Saviour from the parable of the merciless debtor, straitly charges each one to forgive from our hearts their Trespasses seuenty times seuen times unto our brothers, and that under this condition:
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but each one: or the maner, not from the teeth, but our hearts: or the matter, not thoughts or words alone, but all their trespasses: or the times when, not vnto seuen times alone, but vnto seuenty times seuen times:
but each one: or the manner, not from the teeth, but our hearts: or the matter, not thoughts or words alone, but all their Trespasses: or the times when, not unto seuen times alone, but unto seuenty times seuen times:
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And first touching this act of heartie loue in remitting, we must if our brother offend vs forgiue him, commaundeth Christ our Sauiour, Luk. 17. 3. 4. If he offend vs I say:
And First touching this act of hearty love in remitting, we must if our brother offend us forgive him, commandeth christ our Saviour, Luk. 17. 3. 4. If he offend us I say:
for if man trespasse against man, it may be pardoned or iudged, saith old Ely: but if a man trespasse against the Lord, who will pleade for him? 1. Sam. 2. 25. who can forgiue sinnes but God alone? Neuerthelesse if he offend thee, dimittend• habes potestatem imò necessitatem, Thou maist yea must (as Ierome speaketh) forgiue.
for if man trespass against man, it may be pardoned or judged, Says old Ely: but if a man trespass against the Lord, who will plead for him? 1. Sam. 2. 25. who can forgive Sins but God alone? Nevertheless if he offend thee, dimittend• habes potestatem imò necessitatem, Thou Mayest yea must (as Jerome speaks) forgive.
For marke who said, forgiue, and to whom he said it, (saith Saint Austine ) truth to his scholers, the chiefe pastour to his sheepe, the king to his souldiers, the Lord to his seruants, Christ to his Apostles, God to man, Height to wormes creeping below on the earth, who hath voluntarily bound himselfe with an obligation to forgiue vs, if we keepe the condition to forgiue our brethren, Mat. 6. 14. Neither is it negligently to be passed ouer, (saith that Father) that of all those petitions which he taught vs to pray withall, this onely of forgiuing he chiefly commends vnto vs;
For mark who said, forgive, and to whom he said it, (Says Saint Augustine) truth to his Scholars, the chief pastor to his sheep, the King to his Soldiers, the Lord to his Servants, christ to his Apostles, God to man, Height to worms creeping below on the earth, who hath voluntarily bound himself with an obligation to forgive us, if we keep the condition to forgive our brothers, Mathew 6. 14. Neither is it negligently to be passed over, (Says that Father) that of all those petitions which he taught us to pray withal, this only of forgiving he chiefly commends unto us;
which because it is of greatest weight and importance, as Pharao his dreame was doubled, it is ingeminated twise together vnto vs, Mat. 6. 15. For in no other petition we so pray,
which Because it is of greatest weight and importance, as Pharaoh his dream was doubled, it is ingeminated twice together unto us, Mathew 6. 15. For in no other petition we so pray,
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In this alone we make an indenture with God, and subscribe the condition with this prouiso, As we giue for them that trespasse against vs. Which if we performe, without all doubt verba sponsionis huius implentur, we keepe the condition of this obligation which is such, If ye forgiue men their trespasses. As if he had said:
In this alone we make an indenture with God, and subscribe the condition with this proviso, As we give for them that trespass against us Which if we perform, without all doubt verba sponsionis Huius implentur, we keep the condition of this obligation which is such, If you forgive men their Trespasses. As if he had said:
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For there shall be iudgement, and that mercilesse too to him that sheweth no mercie, Iam. 2. 13. And indeed (deare Christian) with what face canst thou say the Lords prayer? with what conscience canst thou aske the maker of heauen and earth forgiuenesse of then thousand talents,
For there shall be judgement, and that merciless too to him that shows no mercy, Iam. 2. 13. And indeed (deer Christian) with what face Canst thou say the lords prayer? with what conscience Canst thou ask the maker of heaven and earth forgiveness of then thousand Talents,
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when thou doest, and hast not, nor wilt forgiue thy fellow seruant an hundred pence? thou I say, a worme crawling twixt heauen and earth? Take heede lest thou heare of that iust Iudge, Phisition heale thy selfe:
when thou dost, and hast not, nor wilt forgive thy fellow servant an hundred pence? thou I say, a worm crawling betwixt heaven and earth? Take heed lest thou hear of that just Judge, physician heal thy self:
thy debter is in prison, and thou in the Church to aske forgiuenesse, thy prayer shall there be heard, I will forgiue thee as thou forgiuest him that trespasseth against thee.
thy debtor is in prison, and thou in the Church to ask forgiveness, thy prayer shall there be herd, I will forgive thee as thou forgivest him that trespasseth against thee.
O remember the commaundements thou hast broken, so shalt thou not be rigorous against thy neighbour, consider diligently the couenant of the most high,
Oh Remember the Commandments thou hast broken, so shalt thou not be rigorous against thy neighbour, Consider diligently the Covenant of the most high,
and forgiue his ignorance, Eccles. 28. 2. to the 8. O remember the mercilesse debter, with what indignation his Lord did vpbraid him, Mat. 18. 32. O euill seruant, I forgaue thee all the debt, because thou prayedst me:
and forgive his ignorance, Eccles. 28. 2. to the 8. O Remember the merciless debtor, with what Indignation his Lord did upbraid him, Mathew 18. 32. Oh evil servant, I forgave thee all the debt, Because thou prayedst me:
oughtest not thou also to haue had pitie on thy fellow, euen as I had pitie and commiseration on thee? So his maister was wroth (yea more wroth with this not forgiuing of an hundred pence to his fellow,
Ought not thou also to have had pity on thy fellow, even as I had pity and commiseration on thee? So his master was wroth (yea more wroth with this not forgiving of an hundred pence to his fellow,
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verily I say vnto thee (saith Truth it selfe) thou shalt not come out thence, till thou hast paid the vttermost farthing of thy sinnes, Mat. 5. 25. But if thou forgiue, saith Austine, instead of a Iudge thou shalt sind a Father,
verily I say unto thee (Says Truth it self) thou shalt not come out thence, till thou hast paid the uttermost farthing of thy Sins, Mathew 5. 25. But if thou forgive, Says Augustine, instead of a Judge thou shalt sind a Father,
We reade the Graecians had a sanctuarie and altar, whither they vsually went all to forgiue their mutuall wrongs, saith Fulgosus and Sabellicus. For at Athens (as Plutarch reporteth) it was enacted a decree, obliuionis iniuriarum, of forgetting Iniuries:
We read the Greeks had a sanctuary and altar, whither they usually went all to forgive their mutual wrongs, Says Fulgosus and Sabellicus. For At Athens (as Plutarch Reporteth) it was enacted a Decree, obliuionis iniuriarum, of forgetting Injuries:
for when Thrasibulus had freed the citie of those thirtie tyrants, and restored it to peace, he made a law, that none should remember any iniuries past, which the Athenians called the Law of Obliuion. And we reade no lesse of the Emperor Aug. who though of a most tenacious & retentiue memorie ▪ iniurias tamen cum primi• obliuisceretur, wold yet forget wrongs as soone as they were offered.
for when Thrasibulus had freed the City of those thirtie Tyrants, and restored it to peace, he made a law, that none should Remember any injuries past, which the Athenians called the Law of Oblivion. And we read no less of the Emperor Aug. who though of a most tenacious & retentive memory ▪ Injuries tamen cum primi• obliuisceretur, would yet forget wrongs as soon as they were offered.
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These were but Gentils in the flesh, & at this time without Christ to instruct them, Loue your enemies Mat. 5. 44. These were alients from the common wealth of Israel ▪ without that law to enforce them.
These were but Gentiles in the Flesh, & At this time without christ to instruct them, Love your enemies Mathew 5. 44. These were aliens from the Common wealth of Israel ▪ without that law to enforce them.
for great is your reward in heauen, Mat. 5. 1•. •hese were without God in the world, without his spirit to direct, and without his grace to restraine them.
for great is your reward in heaven, Mathew 5. 1•. •hese were without God in the world, without his Spirit to Direct, and without his grace to restrain them.
yet shal iudge thee which by the letter of the law ▪ and spirit of the Gospell, art a transgressor of both law and Gospell, Rom. 2. 27. Shall not these iudge vs? shall they not iudge vs Ch•istians, who haue the law to threaten our hatred with iudgement,
yet shall judge thee which by the Letter of the law ▪ and Spirit of the Gospel, art a transgressor of both law and Gospel, Rom. 2. 27. Shall not these judge us? shall they not judge us Ch•istians, who have the law to threaten our hatred with judgement,
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sin vero, mei causa dimitte, omninò autem dimitte ) hath himselfe written to vs many letters for our brother, desiring vs, R•mit one another if any haue a quarrell:
since vero, mei causa Dimity, omninò autem Dimity) hath himself written to us many letters for our brother, desiring us, R•mit one Another if any have a quarrel:
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Si quis, if any, Gentleman, or other, high or low, rich or poore, hath sound his brother offending, God the owner requests him to restore him to him againe with the spirit of meekenesse that forgiueth all offences.
Si quis, if any, Gentleman, or other, high or low, rich or poor, hath found his brother offending, God the owner requests him to restore him to him again with the Spirit of meekness that forgives all offences.
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and his burthen of loue which is so light for euery one to beare, Mat. 11. 30. We reade in the law, that for the building of the tabernacle, God by Moses imposed a tribute on the people of Israel, which should not exceede halfe a Shekel, Exod, 30. 13. which was but 10. pence,
and his burden of love which is so Light for every one to bear, Mathew 11. 30. We read in the law, that for the building of the tabernacle, God by Moses imposed a tribute on the people of Israel, which should not exceed half a Shekel, Exod, 30. 13. which was but 10. pence,
as our English Translators esteeme and value it, Mat. 17. 27. which taske was of Gods purpose exacted so litle, that the poore might be able to contribute as well as the rich, vers. 15. And there is come a commaundement from Augustus the Emperour of heauen and earth, that each one should forgiue if any be wronged,
as our English Translators esteem and valve it, Mathew 17. 27. which task was of God's purpose exacted so little, that the poor might be able to contribute as well as the rich, vers. 15. And there is come a Commandment from Augustus the Emperor of heaven and earth, that each one should forgive if any be wronged,
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and al the world be taxed with a subsidie of loue, which if it consisted like that ten penny-tribute in donando, in giuing onely, many rich men of their superfluitie might cast in much:
and all the world be taxed with a subsidy of love, which if it consisted like that ten penny-tribute in donando, in giving only, many rich men of their superfluity might cast in much:
for my stomackes sake and owne infirmitie, I cannot abstaine from wine or flesh-meate, but can he iustly say, I cannot loue? Some man may say, I cannot keepe my virginitie, he may say he cannot sell all his goods and giue them to the poore,
for my stomachs sake and own infirmity, I cannot abstain from wine or flesh-meat, but can he justly say, I cannot love? some man may say, I cannot keep my virginity, he may say he cannot fell all his goods and give them to the poor,
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but can he say truly, I cannot loue and forgiue them that trespasse against me? Let no man deceiue himselfe (beloued brethren) for God is not mocked, nor deceiueth any:
but can he say truly, I cannot love and forgive them that trespass against me? Let no man deceive himself (Beloved brothers) for God is not mocked, nor deceiveth any:
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for though there be many good workes, which through humane infirmitie we cannot corporally performe, it is too abhominable and a filthy excuse, that in this worke of the mind, either the lame,
for though there be many good works, which through humane infirmity we cannot corporally perform, it is too abominable and a filthy excuse, that in this work of the mind, either the lame,
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It is not said vnto vs, go ye to the East and seeke charitie, saile to the West and ye shal find loue, it is engrauen in our heart by that lawe of nature, Do as ye would be done to, Luk. 6. 13. Whosoeuer thou art, this commandement of loue which he commaundeth thee this day, is not hid from thee,
It is not said unto us, go you to the East and seek charity, sail to the West and you shall find love, it is engraved in our heart by that law of nature, Do as you would be done to, Luk. 6. 13. Whosoever thou art, this Commandment of love which he commandeth thee this day, is not hid from thee,
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but can he say, I cannot loue? It may be (saith Austine ) that sometime thou hast not gold and siluer, apparell or corne, wine or oile in thine house to giue to the poore;
but can he say, I cannot love? It may be (Says Augustine) that sometime thou hast not gold and silver, apparel or corn, wine or oil in thine house to give to the poor;
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but what shadow of excuse canst thou pretend, that thou hast not a penniworth of charitie, a wedding garment of loue, a graine of mustard-seed of amitie, a drop of dilection,
but what shadow of excuse Canst thou pretend, that thou hast not a pennyworth of charity, a wedding garment of love, a grain of Mustard seed of amity, a drop of dilection,
and ointment of loue in thy coffer, and wardrobe, and garner, and chalice, and boxe of thy heart? No, no, this is the tribute of loue, wherewith all the world is taxed,
and ointment of love in thy coffer, and wardrobe, and garner, and chalice, and box of thy heart? No, no, this is the tribute of love, wherewith all the world is taxed,
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It is an easie offering alwayes at hand or at heart, that with Isaac thou needst not aske but where is the Lambe for the oblation? It is within, which thou maist easily offer,
It is an easy offering always At hand or At heart, that with Isaac thou Needest not ask but where is the Lamb for the oblation? It is within, which thou Mayest Easily offer,
and keepes hatred in his hart propter daemones, and can say of his brother, He knowes I beare him no euill will, I will leaue him to God his Iudge, I haue for my part forgiuen him (for thus we wold often seeme to pardon our brother,
and keeps hatred in his heart propter daemons, and can say of his brother, He knows I bear him no evil will, I will leave him to God his Judge, I have for my part forgiven him (for thus we would often seem to pardon our brother,
when we scarce from our hart forgiue him, that we loue him as before, yea say in the Lords prayer Forgiue as we forgiue, animo discrepante cum verbis, oratione dissidente cum factis as Ierome noteth) therefore Christ (saith that Father) taking away all hypocrisie and colour of fained peace, commandeth to forgiue from our hearts.
when we scarce from our heart forgive him, that we love him as before, yea say in the lords prayer Forgive as we forgive, animo discrepante cum verbis, oration dissidente cum factis as Jerome notes) Therefore christ (Says that Father) taking away all hypocrisy and colour of feigned peace, commands to forgive from our hearts.
And that, if not from his precept, yet after Gods example, Qui remittit ex corde (as Musculus on these words obserueth) Who so forgiueth men from his heart, that he remembreth their trespasses no more, but casteth them into the bottome of the sea,
And that, if not from his precept, yet After God's Exampl, Qui remittit ex cord (as Musculus on these words observeth) Who so forgives men from his heart, that he Remember their Trespasses no more, but Cast them into the bottom of the sea,
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and imputeth them not vnto them, but couereth al their offences, Psalme 32. 1. Which most motiue example of his Father, his Apostle vrgeth as the strongest inducement, Ephes. 4. 32. Be ye tender hearted, forgiuing one another.
and imputeth them not unto them, but Covereth all their offences, Psalm 32. 1. Which most motive Exampl of his Father, his Apostle urges as the Strongest inducement, Ephesians 4. 32. Be you tender hearted, forgiving one Another.
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And if this loue of God shed abroade in our hearts, and fire of the spirit, like that purifying flame in the law, cannot burne out all our drosse of malice till it be pure,
And if this love of God shed abroad in our hearts, and fire of the Spirit, like that purifying flame in the law, cannot burn out all our dross of malice till it be pure,
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For as we reade of Germanicus Caligula his father, that when according to the custome of the Romanes (who burned their Emperors bodies and other, least being interred in forrame wars the enemie should dig them vp) though his bodie was consumed in the fire,
For as we read of Germanicus Caligula his father, that when according to the custom of the Romans (who burned their Emperor's bodies and other, least being interred in forrame wars the enemy should dig them up) though his body was consumed in the fire,
euen so, and more then so, if this fire of Gods spirit, That he forgiueth vs from his heart, kindle only our tongues and hands, to loue our enemies in word and worke alone,
even so, and more then so, if this fire of God's Spirit, That he forgives us from his heart, kindle only our tongues and hands, to love our enemies in word and work alone,
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and inflame not our hearts also to loue them in truth, 1. Iohn 3. 18. it tels the searcher of the heart, that yet for all this our heart is wicked and deceitfully malicious aboue all things,
and inflame not our hearts also to love them in truth, 1. John 3. 18. it tells the searcher of the heart, that yet for all this our heart is wicked and deceitfully malicious above all things,
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though this whited tombes rottennesse and ranc or appeare not to flesh and blood, and men that go ouer it perceiue not (for it is wicked and deceitfull aboue all things, who can know it? Ier. 17. 9.) yet he who onely knoweth the hearts of all the children of men, 1. Kings 8. 39. hauing not carnall eyes,
though this whited tombs rottenness and ranc or appear not to Flesh and blood, and men that go over it perceive not (for it is wicked and deceitful above all things, who can know it? Jeremiah 17. 9.) yet he who only Knoweth the hearts of all the children of men, 1. Kings 8. 39. having not carnal eyes,
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and all hand when he 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 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 all hand when he Punisheth that double iniquity, beholding the painted sepulcher within full of all rottenness and filthiness, will give it according to its ways and most secret paths, Jeremiah 17. 10. It was a precept of amity (but in deed the bane of hearty and true love) given by an heathen, that love should be mediocris, indifferent and mean, Dwelling in teeth, Intendere vt possis facile Or Remittere, that being but lukewarm between hight and cold, thou Mayest spue it out upon occasion.
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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 command our broils and contentions that they be Mediocres, in mean and moderation, neither go further then the teeth to dive into the heart, Intendere vt possis facilè Remittere, that leaving out this Or thou Mayest Easily intend to remit them.
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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,
Her love is either passing admirable, 2. Sam. 1. 26. or her hatred and malice greatest, Eccles. 25. 14. 15. 17. so he that commandeth love without feigning and from a pure heart without malice,
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and feruently without mediocritie, 1. Pet. 1. 22. wil ••ue this lukewarme 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
and fervently without mediocrity, 1. Pet. 1. 22. will ••ue this lukewarm love out of his Mouth, and wishes it were either hight or cold, Apocalypse 3. 15. 16. He hath prescribed you a better lukewarm love, Love your enemies from the heart, Lycia 6. 35. and so love them, that you forgive each one from your hearts
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Their trespasses. Forgiue (saith Christ) si quid, if ye haue any thing against any man, Mark 11. 25. any thing that offendeth, word or deed, small or great, heauy or light, saith an Homelist.
Their Trespasses. Forgive (Says christ) si quid, if you have any thing against any man, Mark 11. 25. any thing that offends, word or deed, small or great, heavy or Light, Says an Homelist.
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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,
or of the goods of Prosperity, If he take your goods, 2. Cor. 11. that as certain beasts of good concoction and found health, digest Serpents and Scorpions,
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and with his Disciples meeting with Serpents and Scorpions, feele no harme, yea with Stephen, Paul and 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:
and with his Disciples meeting with Serpents and Scorpions, feel no harm, yea with Stephen, Paul and David digest even stones, through fervent love which Endureth all things, 1. Cor. 13. that our love to our brothers like our mother's love to her spouse, Cantic. 8. be strong as death, which conquereth all things, cruel as the graven, which devoureth all things, whose fiery coals and flame of God much water cannot quench, nor the floods drown it:
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that triumphing ouer all offences, we may challenge all kind of iniuries with Saint Paul: What shall separate vs from loue? shal tribulation of them that trouble vs,
that triumphing over all offences, we may challenge all kind of injuries with Saint Paul: What shall separate us from love? shall tribulation of them that trouble us,
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,
or nakedness of them that strip us, or sword of them that smite us? No, in all these things we Are more then conquerors, and Are persuaded that death of our Friends,
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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.
nor depth of malice, nor any other creature of offence shall be able to separate us from the love of God and our neighbour, commanded by christ Iesus our Lord.
But alas it is most lamentable (complaineth Austine vpon these words) that whereas these Saints could not with torments be separated frō loue, nos otiosis fabulis, we often with idle words of a foe are deuided from charitie,
But alas it is most lamentable (Complaineth Augustine upon these words) that whereas these Saints could not with torments be separated from love, nos otiosis fabulis, we often with idle words of a foe Are divided from charity,
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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:
O wretch, dost thou mark how greatly man hath trespassed against thee, and dost thou not Consider how grievously thou hast sinned against God? If thou search and sift thy conscience truly, thou hast without satisfaction committed greater Sins 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 with what face askest thou the forgiveness of much, who wilt not forgive a little? O Remember what no comparison there is between pence and Talents, an hundred and ten thousand, sin how great against God,
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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,
Against thee, against thee only have I sinned and done this evil in thy sighed, Psa. 51. remember how Far thou servant art inferior to thy Lord, who yet bids thee forgive as he forgives thee, Ephesians 4. 32. as he forgives all thy since,
and healeth all thine infirmities, Psal. 103. actuall as originall, raigning as seruile, externall as internall, of the bodie as of the spirit, publike as priuate, open as secret, of commission as omission, of y infirmitie as ignorance, wicked deeds as idle words;
and heals all thine infirmities, Psalm 103. actual as original, reigning as servile, external as internal, of the body as of the Spirit, public as private, open as secret, of commission as omission, of y infirmity as ignorance, wicked Deeds as idle words;
the breach of the great as lesse commaundement, cartropes as cords, of iniquitie as vanitie, killing as anger, adulterie as lust, forswearing as swearing, reuenge as resistance, hating as not louing, talents as pence, ten thousand as an hundred, the beame as the mote,
the breach of the great as less Commandment, Cartropes as cords, of iniquity as vanity, killing as anger, adultery as lust, forswearing as swearing, revenge as resistance, hating as not loving, Talents as pence, ten thousand as an hundred, the beam as the mote,
because these cannot possibly repent, Hebr. 6. 6. And if God thus forgiue thee all the debt, oughtest not thou to haue like pittie on thy fellow seruant,
Because these cannot possibly Repent, Hebrew 6. 6. And if God thus forgive thee all the debt, Ought not thou to have like pity on thy fellow servant,
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euen as the Lord hath on thee? O remember the mercilesse debter, Math. 18. whom when his Lord had forgiuen ten thousand talents of sinnes, he would not forgiue his fellow an hundred pence of offences.
even as the Lord hath on thee? O Remember the merciless debtor, Math. 18. whom when his Lord had forgiven ten thousand Talents of Sins, he would not forgive his fellow an hundred pence of offences.
6. though his Lord heard his intreatie, he would not be intreated of his fellow, who fell downe at his feete and besought him, and he would not. 7. he wold not be moued with that very prayer of his fellow, wherewith he wrung pittie from his master, Appease thine anger toward me and I will pay thee all;
6. though his Lord herd his intreaty, he would not be entreated of his fellow, who fell down At his feet and besought him, and he would not. 7. he would not be moved with that very prayer of his fellow, wherewith he wrung pity from his master, Appease thine anger towards me and I will pay thee all;
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So his master was wroth, (we reade not he was so for his owne debt, saith Chrysostome, nor gaue him this terme of euill seruant ) and deliuered him to the •ayler till he should pay all that was due to him.
So his master was wroth, (we read not he was so for his own debt, Says Chrysostom, nor gave him this term of evil servant) and Delivered him to the •ayler till he should pay all that was due to him.
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as when they get this parable by the end, they ring it so deepe, that they turne the clapper (as one speaketh) but the Lord casts this euill seruant into hell,
as when they get this parable by the end, they ring it so deep, that they turn the clapper (as one speaks) but the Lord Cast this evil servant into hell,
for the debt of ingratitude and vnmercifulnesse to his fellow, which was as great by equall proportion as the benefite of forgiuenesse which he had before receiued, seeing to whom much is forgiuen, he should loue as much, Luke 7. and to whom much is giuen, of him shall be no lesse required.
for the debt of ingratitude and unmercifulness to his fellow, which was as great by equal proportion as the benefit of forgiveness which he had before received, seeing to whom much is forgiven, he should love as much, Lycia 7. and to whom much is given, of him shall be no less required.
But as Stella spake of that of the vniust Iudge, Luk. 18. so may I wish of this parable of the mercilesse seruant, Math. 18. Serui parabolam vtinam nos non faceremus historiam, would God this parable of the seruant we made not an historie:
But as Stella spoke of that of the unjust Judge, Luk. 18. so may I wish of this parable of the merciless servant, Math. 18. Servant Parabolam vtinam nos non faceremus historiam, would God this parable of the servant we made not an history:
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yet remittunt culpam non poenam as one speaketh, they say, I forgiue all, & in this will and testament, Odia & inimicitias quasi per manus liberis suis tradunt:
yet remittunt Fault non poenam as one speaks, they say, I forgive all, & in this will and Testament, Odia & inimicitias quasi per manus Liberis suis tradunt:
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They bequeath their hatred and malice by tradition to the handes of their sonnes, and make them haeredes paterni odij, as noteth Seneca, heires of their fathers hatred:
They Bequeath their hatred and malice by tradition to the hands of their Sons, and make them haeredes paterni odij, as notes Senecca, Heirs of their Father's hatred:
11. and cryed in the day of Hierusalem, downe with it, downe with it, euen to the ground, Psalm. 137. Thus were they mindfull of their fore-father his enmitie, quasi haereditate quadam retinuissent odium aduersus Israelem, saith Lauater, as if with his substance he had bequeathed his perpetual malice in his wil,
11. and cried in the day of Jerusalem, down with it, down with it, even to the ground, Psalm. 137. Thus were they mindful of their forefather his enmity, quasi Inheritate Quadam retinuissent odium Adversus Israel, Says Lauater, as if with his substance he had bequeathed his perpetual malice in his will,
yet of the Almightie himselfe, who remitteth not onely the guilt in him whom he made sinne for vs, 2. Cor. 5. 21. but also the punishment through him, on whom he laid the chastisement of our peace,
yet of the Almighty himself, who remitteth not only the guilt in him whom he made sin for us, 2. Cor. 5. 21. but also the punishment through him, on whom he laid the chastisement of our peace,
Neither let them draw curtaines ouer their bed-rid enmitie, because Dauid forgaue Shimei his cursing, 2. Sam. 19. and yet at his death left it Salomon in his will to kill him for his curses, 1. King. 2. For though Dauid at his comming to the crowne (as our gracious king at his ingresse of this kingdome) in his princely mercie, not willing to begin his raigne with bloud, pardoned railing Shimei, as Martyr obserueth:
Neither let them draw curtains over their bedrid enmity, Because David forgave Shimei his cursing, 2. Sam. 19. and yet At his death left it Solomon in his will to kill him for his curses, 1. King. 2. For though David At his coming to the crown (as our gracious King At his ingress of this Kingdom) in his princely mercy, not willing to begin his Reign with blood, pardoned railing Shimei, as Martyr observeth:
the former (according to the law, Thou shalt not auenge nor be mindfull of wrong against the children of thy people, Leuit. 19.) he then wholly and freely forgaue:
the former (according to the law, Thou shalt not avenge nor be mindful of wrong against the children of thy people, Levites 19.) he then wholly and freely forgave:
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For thou art a wise man (saith he to his sonne) and knowest what thou oughtest to do vnto him, 1. Ki. 2. Wherefore let none by this example, forgiuing the fault to his foe, thinke by his sonne he may prosecute the offence.
For thou art a wise man (Says he to his son) and Knowest what thou Ought to do unto him, 1. Ki. 2. Wherefore let none by this Exampl, forgiving the fault to his foe, think by his son he may prosecute the offence.
A parable (saith Salomon ) in the mouth of a foole, is like a thorne in the hand of a drunkard, wherewith he pricketh himselfe, Prou. 26. 9. And this is to wrest the Scripture,
A parable (Says Solomon) in the Mouth of a fool, is like a thorn in the hand of a drunkard, wherewith he pricks himself, Prou. 26. 9. And this is to wrest the Scripture,
Or as ' Plutarch reports of Eagles and Dragons, Crowes and Owles, the Libbard and Linnet, whose enmitie while they liued, makes their bloud after death at such strife, that it can neuer agree or be ioyned together in one vessell.
Or as ' Plutarch reports of Eagles and Dragons, Crows and Owls, the Libbard and Linnet, whose enmity while they lived, makes their blood After death At such strife, that it can never agree or be joined together in one vessel.
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and remit all though greatest offences, and thereof both the guilt and punishment before we die, to forgiue each one from our hearts all trespasses Ʋnto seuenty times seuen times.
and remit all though greatest offences, and thereof both the guilt and punishment before we die, to forgive each one from our hearts all Trespasses Ʋnto seuenty times seuen times.
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or three times at the most, and therefore Peter thought himselfe very liberall, saith Chrysostome, if he went so farre beyond worldlings, as seuen times to forgiue.
or three times At the most, and Therefore Peter Thought himself very liberal, Says Chrysostom, if he went so Far beyond worldlings, as seuen times to forgive.
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What, vnto seuen times Lord? Indeed the number of seuen is wont in Scripture to import an vniuersalitie of all, saith venerable Bede, as all time is limited by seuen daies,
What, unto seuen times Lord? Indeed the number of seuen is wont in Scripture to import an universality of all, Says venerable Bede, as all time is limited by seuen days,
and by this is meant a toties quoties of forgiuenesse, as that number seuen is vsed, Prou. 24. 16. This infinite number our Sauiour there setteth downe to condemne the mercilesse debter, Mat. 18. who (it seemes) standing vpon the number, would not forgiue his fellow,
and by this is meant a Twice How often of forgiveness, as that number seuen is used, Prou. 24. 16. This infinite number our Saviour there sets down to condemn the merciless debtor, Mathew 18. who (it seems) standing upon the number, would not forgive his fellow,
and from the Amalekites, and from the Moabites, & pardoned them often vpon the promise of amendement, Iudg. 10. 11. though when after breach of their couenant, they cryed againe for further pardon, he answered:
and from the Amalekites, and from the Moabites, & pardoned them often upon the promise of amendment, Judges 10. 11. though when After breach of their Covenant, they cried again for further pardon, he answered:
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I haue done it so often, and still ye offend, wherefore I will deliuer you no more, vers. 13. yet for all this when they cryed, We pray thee onely deliuer vs this day, and saue vs this once:
I have done it so often, and still you offend, Wherefore I will deliver you no more, vers. 13. yet for all this when they cried, We pray thee only deliver us this day, and save us this once:
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but onely seuen or seuentie times seuen times to forgiue, that our sinnes may be forgiuen and cleansed, Mat. 6. vers. 14. who is he that will not take the paines to forgiue each one from his heart all trespasses, seuenty times seuen times
but only seuen or seuentie times seuen times to forgive, that our Sins may be forgiven and cleansed, Mathew 6. vers. 14. who is he that will not take the pains to forgive each one from his heart all Trespasses, seuenty times seuen times
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but becau•e the title moued not the mercilesse debter, he calleth him our brother, to put vs in mind, that as we are Gods seruants by condition of life,
but becau•e the title moved not the merciless debtor, he calls him our brother, to put us in mind, that as we Are God's Servants by condition of life,
For as that Father before mentioned, considering himselfe that he might be tempted, compassionately said of the fall of his brother, Ille hodie, & ego •ras, he hath offended me to day,
For as that Father before mentioned, considering himself that he might be tempted, compassionately said of the fallen of his brother, Isle hodie, & ego •ras, he hath offended me to day,
He that shall thus, when like the hypocrite ( Math. 7.) he hath seene extra mittendo, the mote in his brothers eye, shall thus (I say) reflecting his eyes into himselfe,
He that shall thus, when like the hypocrite (Math. 7.) he hath seen extra mittendo, the mote in his Brother's eye, shall thus (I say) reflecting his eyes into himself,
Ne is non magno vitiorum in alys odio indulserit, seipsum venia plurima indigere sentiens, saith Plutarch, he will surely restore his slipping brother with the spirit of meeknesse, considering himselfe that he may so be tempted, Galat. 6. 1. and will professe like him, mutuall need of forgiuenesse, — hanc veniam petimus { que } damus { que } vicissim.
Ne is non magno Vitiorum in alys odio indulserit, seipsum Venia Many indigere sentiens, Says Plutarch, he will surely restore his slipping brother with the Spirit of meekness, considering himself that he may so be tempted, Galatians 6. 1. and will profess like him, mutual need of forgiveness, — hanc veniam Petimus { que } We give { que } Vicissim.
For peccabis & tu illi cras qui tibi hodie peccauit, saith one, perchance thou shalt offend him to morrow, who hath offended thee to day, Et erit tibi iudex qui erat ante tibi reus, and he shall be then thy iudge, who before was guiltie vnto thee,
For peccabis & tu illi cras qui tibi hodie peccauit, Says one, perchance thou shalt offend him to morrow, who hath offended thee to day, Et erit tibi Judge qui erat ante tibi Rhesus, and he shall be then thy judge, who before was guilty unto thee,
because though to day we discharge it, to morrow comes a fresh charge of loue (saith Lyra ) whose cōmandement is therfore called new, Iohn 13. because though to day it be kept,
Because though to day we discharge it, to morrow comes a fresh charge of love (Says Lyra) whose Commandment is Therefore called new, John 13. Because though to day it be kept,
Yea as the poore widdow hauing nothing to satisfie her creditors but a cruse of oyle, was hid by Elisaeus to borrow vessels of her neighbours, which she filled with oyle and payed all the debt, 2. Kings 4. so the Church or Christian soule (saith that Father) hauing nothing to pay her debt of offences, not shillings,
Yea as the poor widow having nothing to satisfy her creditors but a cruse of oil, was hid by Elisha to borrow vessels of her neighbours, which she filled with oil and paid all the debt, 2. Kings 4. so the Church or Christian soul (Says that Father) having nothing to pay her debt of offences, not shillings,
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but a little oyle of loue, is commaunded by our Sauiour to borrow vessels of her neighbours, which filling vp with oyle she may satisfie her creditors.
but a little oil of love, is commanded by our Saviour to borrow vessels of her neighbours, which filling up with oil she may satisfy her creditors.
And if thou art willing and not able to giue it, if thy soule like the poore widdow crie, The creditor is come and thine hand-maid hath nothing to pay:
And if thou art willing and not able to give it, if thy soul like the poor widow cry, The creditor is come and thine handmaid hath nothing to pay:
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behold here is a brother which is a mediator betweene them, to be their peace, to make of both one, to breake the stop of the partition wal, to preach peace to him that is farre off from agreement,
behold Here is a brother which is a Mediator between them, to be their peace, to make of both one, to break the stop of the partition wall, to preach peace to him that is Far off from agreement,
Which dayes man seeing it was the peace-maker betweene Abraham and Lot, Gen. 13. and should haue set those two Iewes at one, Acts 7. therefore vseth Christ in this exhortation the name Brother, because it is most effectuall to perswade concord or vnitie,
Which days man seeing it was the peacemaker between Abraham and Lot, Gen. 13. and should have Set those two Iewes At one, Acts 7. Therefore uses christ in this exhortation the name Brother, Because it is most effectual to persuade concord or unity,
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Wherefore as the interlinearie glosse on that of the Apostle, Let brotherly loue continue, Heb. 13. 1. doth fitly make this word the motiue of continuance in loue, because ye are brethren: so doth our Sauiour here make it the reason of reconcilement,
Wherefore as the interlineary gloss on that of the Apostle, Let brotherly love continue, Hebrew 13. 1. does fitly make this word the motive of Continuance in love, Because you Are brothers: so does our Saviour Here make it the reason of reconcilement,
and by the word brother admonisheth of keeping concord, and restoring it as one obserueth. For indeed latet in hoc vno verbo argumentum, as another speaketh in like case:
and by the word brother Admonisheth of keeping concord, and restoring it as one observeth. For indeed latet in hoc vno verbo argumentum, as Another speaks in like case:
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Wherefore as Tully told his friend Metellus mentioning their agreement: Whereas you write of our reconcilement, I see not why you should call it reconcilement, sith we neuer fell out:
Wherefore as Tully told his friend Metellus mentioning their agreement: Whereas you write of our reconcilement, I see not why you should call it reconcilement, sith we never fell out:
because it is vnited to another, Exod. 26. 3. Ezec. 1. 9. Howbeit seeing Sathan who made separation betweene God and man, that the father was deuided against the sonne,
Because it is united to Another, Exod 26. 3. Ezekiel 1. 9. Howbeit seeing Sathan who made separation between God and man, that the father was divided against the son,
and brother (as Christ prophesied) is deuided against brother, Mat. 10. as it was needfull for Paul to beseech the sonne, NONLATINALPHABET, be reconciled to God thy Father, 2. Cor. 5. so here necessarie for Christ to say to the brother, NONLATINALPHABET, be reconciled to thy brother:
and brother (as christ prophesied) is divided against brother, Mathew 10. as it was needful for Paul to beseech the son,, be reconciled to God thy Father, 2. Cor. 5. so Here necessary for christ to say to the brother,, be reconciled to thy brother:
as the Greeke NONLATINALPHABET properly signifieth, which Linguists deriue either from NONLATINALPHABET simul, and NONLATINALPHABET vter, because they are couterini of the same wombe: or from the priuatiue NONLATINALPHABET.
as the Greek properly signifies, which Linguists derive either from simul, and Uter, Because they Are couterini of the same womb: or from the privative.
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But the Latine frater is more generall, which some thinke comes of the Atticke NONLATINALPHABET, which Eustathius on those words in Homer, NONLATINALPHABET, deriues from NONLATINALPHABET,
But the Latin frater is more general, which Some think comes of the Attic, which Eustathius on those words in Homer,, derives from,
And therefore Ierome finds a second brother, namely, by nation, as all the Iewes are tearmed brethren, Deut. 15. 12. because within the land of Iurie ( vers. 7.) and all other stra•ngers and not brethren, vers. 3. because alients from the commonwealth of Israel.
And Therefore Jerome finds a second brother, namely, by Nation, as all the Iewes Are termed brothers, Deuteronomy 15. 12. Because within the land of Jury (vers. 7.) and all other stra•ngers and not brothers, vers. 3. Because aliens from the commonwealth of Israel.
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From which place, although Heluidius and other Antimarites would inferre, Christ had naturall brethren, and staine so Maries virginitie, (who was a Virgin after child-birth,
From which place, although Helvidius and other Antimarites would infer, christ had natural brothers, and stain so Mary's virginity, (who was a Virgae After childbirth,
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and a chast mother before mariage, as Ierome speaketh) yet was her wombe (as with him Austine applies it) like the gate into the holiest of all, into which our high Priest onely entred, Eze. 44. 2. and said:
and a chaste mother before marriage, as Jerome speaks) yet was her womb (as with him Augustine Applies it) like the gate into the Holiest of all, into which our high Priest only entered, Ezekiel 44. 2. and said:
And Ierome there against Heluidius by many arguments proueth, she remained a perpetuall Virgin, as the Orthodoxall both Greeke and Latine Fathers Ignatius, Irenaeus, Origen, Basil, Ierome, Austine, Ambrose, Bernard, Chrysostome, Gregorie Nyssene, Epiphanius, Damascene and Theophilact, with moderne Writers affirme and confirme at large.
And Jerome there against Helvidius by many Arguments Proves, she remained a perpetual Virgae, as the orthodoxal both Greek and Latin Father's Ignatius, Irnaeus, Origen, Basil, Jerome, Augustine, Ambrose, Bernard, Chrysostom, Gregory Nyssene, Epiphanius, Damascene and Theophilact, with modern Writers affirm and confirm At large.
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Vpon proofe of which point he produceth this distinction of brethren now in hand, and saith there is a fourth kind of brethren, spirituall by profession of one faith, whence all Christians by our Sauiour are tearmed brethren, Mat. 23. Neuerthelesse sith that three-one hath conioyned all persons in a triple-vnitie:
Upon proof of which point he Produceth this distinction of brothers now in hand, and Says there is a fourth kind of brothers, spiritual by profession of one faith, whence all Christians by our Saviour Are termed brothers, Mathew 23. Nevertheless sith that three-one hath conjoined all Persons in a triple-unity:
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and haue our spirituall being as Christians. I may semblably speake of this triple fraternitie: naturall, of brethren by birth and all men by bloud: ciuill, of societies: and spirituall, of Christian brethren.
and have our spiritual being as Christians. I may semblably speak of this triple fraternity: natural, of brothers by birth and all men by blood: civil, of societies: and spiritual, of Christian brothers.
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And to begin reconcilement of naturall brethren, whose being was from two, leauing no lesse then father and mother to become one flesh for their coexistence, whose bed was one wombe for their infant growth, whose life and vital spirits were from one concord of contrarie qualities,
And to begin reconcilement of natural brothers, whose being was from two, leaving no less then father and mother to become one Flesh for their coexistence, whose Bed was one womb for their infant growth, whose life and vital spirits were from one concord of contrary qualities,
and aske them, nonne ipsa quidem natura hoc vos docet? Doth not nature it selfe teach you this thing? and grace should not need to learne them reconcilement.
and ask them, nonne ipsa quidem Nature hoc vos docet? Does not nature it self teach you this thing? and grace should not need to Learn them reconcilement.
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For euen nature (as an Heathen noteth) to teach them loue reciprocall and mutuall ayde, hath put a booke into their hands, their owne bodie, in whose brotherly members,
For even nature (as an Heathen notes) to teach them love reciprocal and mutual aid, hath put a book into their hands, their own body, in whose brotherly members,
as in so many columes they may reade this borowed beneuolence, in whose fabricke and structure she hath made most parts double, germana & gemella, not onely brothers but twins, which are most necessarie in the whole,
as in so many columes they may read this borrowed benevolence, in whose fabric and structure she hath made most parts double, Germana & Gemella, not only Brother's but twins, which Are most necessary in the Whole,
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and wresting one another, or like the two feet tripping and ouerthrowing each other. And therefore when Socrates saw Chaerephon and Chaerecrates two iarring brothers, warring each with other:
and wresting one Another, or like the two feet tripping and overthrowing each other. And Therefore when Socrates saw Chaerephon and Chaerecrates two jarring Brother's, warring each with other:
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whether in the hands, or feet, or eyes, or other parts which are produced double and by paires? How much more monstrous in two brethren, whose ayde may exceede the cooperation of hands,
whither in the hands, or feet, or eyes, or other parts which Are produced double and by pairs? How much more monstrous in two brothers, whose aid may exceed the cooperation of hands,
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or the mutuall prouidence of eyes, or the coaudience of eares, or the supportance of the feete? Our English Chronicle storieth, that when king Edward the Confessor and Goodwin Earle of Kent were sItting at table together, Herald the Kings Cup-bearer the Earles sonne, did stumble so with one foote, that he was almost downe,
or the mutual providence of eyes, or the coaudience of ears, or the supportance of the feet? Our English Chronicle storieth, that when King Edward the Confessor and Goodwyn Earl of Kent were sItting At table together, Herald the Kings Cupbearer the Earles son, did Stumble so with one foot, that he was almost down,
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Wherat his father the Earle (obseruing that of Saint Paul, how these two members had the same care one for the other, & that the one foot could not say to his fellow, I haue no need of thee) merily said, Nunc frater fratrem iuvit. Now one brother hath holpen another.
Whereat his father the Earl (observing that of Saint Paul, how these two members had the same care one for the other, & that the one foot could not say to his fellow, I have no need of thee) merrily said, Nunc frater fratrem iuvit. Now one brother hath helped Another.
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At which word Brother (though spoken but in least) the King then calling to mind his brother Alfreds death whome the Earle had slaine, thence assumed the Apostles application, that one brother might helpe another:
At which word Brother (though spoken but in least) the King then calling to mind his brother Alfreds death whom the Earl had slain, thence assumed the Apostles application, that one brother might help Another:
whereupon beholding Goodwin with a displeased countenance, answered, Sic mihi m•us frater auxilio esset si per te li• uisset, so might my brother Alfred haue also holpen me if thou hadst not bene.
whereupon beholding Goodwyn with a displeased countenance, answered, Sic mihi m•us frater Auxilio esset si per te li• uisset, so might my brother Alfred have also helped me if thou Hadst not be.
And the King (as if he had bene taught at his cup-bearers feet) applied from their mutuall supportance that following Woe against himselfe, but woe vnto him that is alone,
And the King (as if he had be taught At his cup-bearers feet) applied from their mutual supportance that following Woe against himself, but woe unto him that is alone,
For indeed one brother helping another is l•ke a defenced citie (as some reade it) and their counsels like the barre of a pallace which is impregnable, Prou. 18. 19. and if one ouercome him, two shall stand against him, Eccles. 4. 12. so naturall is their vnitie,
For indeed one brother helping Another is l•ke a defenced City (as Some read it) and their Counsels like the bar of a palace which is impregnable, Prou. 18. 19. and if one overcome him, two shall stand against him, Eccles. 4. 12. so natural is their unity,
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And therefore as nature their mother produced these her twins, (I meane the eyes) NONLATINALPHABET, double and by twoes, that they might helpe one the other:
And Therefore as nature their mother produced these her twins, (I mean the eyes), double and by twoes, that they might help one the other:
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because they were NONLATINALPHABET, brethren in the flesh, Math. 4. 21. And when their spirituall father called them to be fishers of men, he sent the same brethren foorth by two also, Marke 6. 7. And therefore by two (saith Bernard with some other) that as yoke-fellowes they might beare one anothers burden.
Because they were, brothers in the Flesh, Math. 4. 21. And when their spiritual father called them to be Fishers of men, he sent the same brothers forth by two also, Mark 6. 7. And Therefore by two (Says Bernard with Some other) that as yokefellows they might bear one another's burden.
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and making Reuben their eldest sonne, so the excellencie of their dignitie and excellencie of power, that they leaue not the rest of their substance for their other babes, who often thereby conspire against the eldest as Iaakobs sonnes did against the yongest;
and making Reuben their eldest son, so the excellency of their dignity and excellency of power, that they leave not the rest of their substance for their other babes, who often thereby conspire against the eldest as Iaakobs Sons did against the youngest;
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and the inheritance shall be ours, Math. 21. 38. Or when like old Isaac, in their dimme eye-sight and iudgement they mistake their sonnes (though he rightly alone blessed where God onely loued, Malac. 1.) and bestowing the birth-right vpon the yonger, resolue with that irreuocable will, I haue blessed him in my will, and he shall be blessed:
and the inheritance shall be ours, Math. 21. 38. Or when like old Isaac, in their dim eyesight and judgement they mistake their Sons (though he rightly alone blessed where God only loved, Malachi 1.) and bestowing the birthright upon the younger, resolve with that irrevocable will, I have blessed him in my will, and he shall be blessed:
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A third occasion of filiall strife, is when their parents wil die without will, and departing intestate (as he speaketh) leaue all at randone, to catch that catch may.
A third occasion of filial strife, is when their Parents will die without will, and departing intestate (as he speaks) leave all At random, to catch that catch may.
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A fourth cause of contention fathers beget in their sonnes, when dis-inheriting filios irae, the sonnes of their wrath, they adopt aliants to be coheires in their inheritance.
A fourth cause of contention Father's beget in their Sons, when disinheriting Sons irae, the Sons of their wrath, they adopt aliants to be coheirs in their inheritance.
but experience giues vs too great store of such, to such too supernaturall adopters, who like the Partridge Ier. 17. 11. nourish the yong they brought not forth:
but experience gives us too great store of such, to such too supernatural adopters, who like the Partridge Jeremiah 17. 11. nourish the young they brought not forth:
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and forgetteth that the foot might scatter them, or that the wild beast might breake them, he sheweth himself cruell to his yong ones as if they were not his,
and forgetteth that the foot might scatter them, or that the wild beast might break them, he shows himself cruel to his young ones as if they were not his,
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yet adopted Iugurtha to them, and so set his children by the eares, and for their supernaturall kindnesse to alients and vnnaturall to their owne, they may perchance receiue Velius Blessus his reward, who hauing diuers sonnes,
yet adopted Jugurtha to them, and so Set his children by the ears, and for their supernatural kindness to aliens and unnatural to their own, they may perchance receive Velius Blessus his reward, who having diverse Sons,
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But this new heire (forsooth) hauing gotten the will made and witnessed, Medicos hortabatur vt citò Blessum conficerent ne diutius aegritudinis molestia laboraret, he loued this new-found father so well, that he wished him in heauen,
But this new heir (forsooth) having got the will made and witnessed, Medicos hortabatur vt citò Blessum conficerent ne diutius aegritudinis molestia laboraret, he loved this newfound father so well, that he wished him in heaven,
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What shall I say to these cruell Ostriches, but admire with the Almightie the possibilitie of their memorable obliuion, Is it possible? Can a woman forget her child,
What shall I say to these cruel Ostriches, but admire with the Almighty the possibility of their memorable oblivion, Is it possible? Can a woman forget her child,
but especially for them of their owne bodies, they denie the faith, yea nature it self (which hath taught a father to pitie his owne childrē, Psal. 103.) and are worse then infidels, 1. Tim. 5. 8. If Diogenes therefore (to returne whence I digressed) for his schollers fault gaue the master a blow on the cheeke,
but especially for them of their own bodies, they deny the faith, yea nature it self (which hath taught a father to pity his own children, Psalm 103.) and Are Worse then Infidels, 1. Tim. 5. 8. If Diogenes Therefore (to return whence I digressed) for his Scholars fault gave the master a blow on the cheek,
and a checke in the eare, Cur igitur sic instituis? why teachest thou him not better maners then? surely such fathers deserue a blow from his hands of iron, who ouer-willing to the eldest,
and a check in the ear, Cur igitur sic instituis? why Teachest thou him not better manners then? surely such Father's deserve a blow from his hands of iron, who over-willing to the eldest,
or too wilfull to the yongest, or vnwilling to all, or mis-willing to any, by these their sower grapes so set their childrens teeth on edge, that they bite and deuoure one another.
or too wilful to the youngest, or unwilling to all, or mis-willing to any, by these their sour grapes so Set their Children's teeth on edge, that they bite and devour one Another.
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for saith our Sauiour, So he deuided vnto them his substance, Luke 15. 12. Let them at then death bequeath concord to their children, the best legacie in their wil, semblable to Scylurus the Scythian, who at his death bid his sons bring him a sheafe of arrowes, which he then gaue each one to break in peeces,
for Says our Saviour, So he divided unto them his substance, Lycia 15. 12. Let them At then death Bequeath concord to their children, the best legacy in their will, semblable to Scylurus the Scythian, who At his death bid his Sons bring him a sheaf of arrows, which he then gave each one to break in Pieces,
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and call on the same father and mother, how should not ye aboue all men be most knit in friendship with this knot of nature? breake not therefore these naturall bonds of loue, wherewith the immortall God hath linked you as brethren.
and call on the same father and mother, how should not you above all men be most knit in friendship with this knot of nature? break not Therefore these natural bonds of love, wherewith the immortal God hath linked you as brothers.
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that as in their last will they giue them their goods, so in their last and most effectuall affection, they may bequeath them this goodnesse, the best donatiue of their will,
that as in their last will they give them their goods, so in their last and most effectual affection, they may Bequeath them this Goodness, the best donative of their will,
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as it was not least legacie in Christs testament, and say at their departure as the Sauiour when he left the world, Peace I leaue with you, my peace I giue vnto you:
as it was not least legacy in Christ Testament, and say At their departure as the Saviour when he left the world, Peace I leave with you, my peace I give unto you:
for else how can they enioy peace in heauen, when they know their parts haue no peace on earth? How can their soules sit in mirth at the supper of the Lambe,
for Else how can they enjoy peace in heaven, when they know their parts have no peace on earth? How can their Souls fit in mirth At the supper of the Lamb,
when they know these parts of their bodie like wolues bite and deuoure another? Which vnitie in life time rather should they labour to effect, seeing the holy Ghost in giuing naturall brethren no peculiar charge in Scripture (that I know) of louing one another, hath sent them to the schoole of nature to learne them this lesson in the members of their bodie.
when they know these parts of their body like wolves bite and devour Another? Which unity in life time rather should they labour to Effect, seeing the holy Ghost in giving natural brothers no peculiar charge in Scripture (that I know) of loving one Another, hath sent them to the school of nature to Learn them this Lesson in the members of their body.
nor ordained any punishmēt against paricides, answered wisely, because he thought none could be so vnnatural as to kil his father frō whō he had being:
nor ordained any punishment against parricides, answered wisely, Because he Thought none could be so unnatural as to kill his father from whom he had being:
And therefore whereas he gaue charge to all the houshold and all sorts of the family to shew mutuall loue and dutie, Ephes. 6. as children to parents, and fathers to children; seruants to masters, and masters to their seruants:
And Therefore whereas he gave charge to all the household and all sorts of the family to show mutual love and duty, Ephesians 6. as children to Parents, and Father's to children; Servants to Masters, and Masters to their Servants:
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And passing ouer it in silence, he seemes to vse his Apostles preterition, 1. Thess. 4. 9. But touching brotherly loue, ye need not that I write vnto you,
And passing over it in silence, he seems to use his Apostles preterition, 1. Thess 4. 9. But touching brotherly love, you need not that I write unto you,
for ye are taught of God by nature to loue one another, and making no doubt of doing that, and that thing verily ye do to all the brethren, he onely intreateth them to abound therein, But we beseech you that ye increase it more and more.
for you Are taught of God by nature to love one Another, and making no doubt of doing that, and that thing verily you do to all the brothers, he only intreateth them to abound therein, But we beseech you that you increase it more and more.
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But alas naturall brethren haue more now then called that into question, whereof the father and God of nature made no question, whose precept of this loue as it is rare,
But alas natural brothers have more now then called that into question, whereof the father and God of nature made no question, whose precept of this love as it is rare,
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and strange with their brethren, sinfull friends with aliants in gluttonie and drunkennesse, and yet vnfriendly to their brethren in eating and drinking:
and strange with their brothers, sinful Friends with aliants in gluttony and Drunkenness, and yet unfriendly to their brothers in eating and drinking:
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they brooke not anger, nor tolerate fiercenesse, nor beare with blemishes, nor pardon childishnes, nor suffer haughtinesse in their brethren, which though greatest they tolerate in bruite beasts,
they brook not anger, nor tolerate fierceness, nor bear with blemishes, nor pardon childishness, nor suffer haughtiness in their brothers, which though greatest they tolerate in bruit beasts,
A brother indeed offended is harder to winne then a strong c•tie, NONLATINALPHABET and their contentions (saith Salomon ) like the barre of a castle which cannot be decided.
A brother indeed offended is harder to win then a strong c•tie, and their contentions (Says Solomon) like the bar of a castle which cannot be decided.
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and dayly is notorious in domesticall experience, manifest this truth to be too true. The reason and cause of which irreparable breach, is giuen from the Oracle of reason,
and daily is notorious in domestical experience, manifest this truth to be too true. The reason and cause of which irreparable breach, is given from the Oracle of reason,
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Because not onely not to be holpen, but greatly hurt by them of whom we thinke helpe due by nature, not so much dissolueth as breaketh the knot of natural affectiō.
Because not only not to be helped, but greatly hurt by them of whom we think help due by nature, not so much dissolveth as breaks the knot of natural affection.
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In least matters to be deceiued by a fellow and companion, is most abominable, saith Tully, because that which he thought he adioyned for an help against others, helping others against him, doth cut him to the quicke,
In least matters to be deceived by a fellow and Companion, is most abominable, Says Tully, Because that which he Thought he adjoined for an help against Others, helping Others against him, does Cut him to the quick,
and NONLATINALPHABET, what thou also my sonne Brutus? made him crie like Dauid, Psal. 55. If mine enemie had done me this dishonor, I could haue borne it,
and, what thou also my son Brutus? made him cry like David, Psalm 55. If mine enemy had done me this dishonour, I could have born it,
and this cause of disiunction of vnitie from so neare coniunction of amitie, he cannot let passe without imprecation to his trechery, Let death come hastily vpon them,
and this cause of disjunction of unity from so near conjunction of amity, he cannot let pass without imprecation to his treachery, Let death come hastily upon them,
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And seeing this amitie is the chiefe and head of all, knit by so many sinewes and arteries of nature, beware of breaking its neck bone, which can so hardly be knit againe.
And seeing this amity is the chief and head of all, knit by so many sinews and arteries of nature, beware of breaking its neck bone, which can so hardly be knit again.
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hauing warre in his heart, he gaue good words with his mouth, and spake friendly to his brother, Gen. 4. 8. See his hypocrisie, to oportune place for his murderous intent, he perswades him to walke into the field: see his policie:
having war in his heart, he gave good words with his Mouth, and spoke friendly to his brother, Gen. 4. 8. See his hypocrisy, to opportune place for his murderous intent, he persuades him to walk into the field: see his policy:
And where indeed should his brother be slaine, but in the barren field (saith Ambrose ) where there wanted fruite? Oportunitie of place fitting his purpose, he rose vp and slue his brother. Behold his crueltie.
And where indeed should his brother be slain, but in the barren field (Says Ambrose) where there wanted fruit? Opportunity of place fitting his purpose, he rose up and slew his brother. Behold his cruelty.
How did not thine hand tremble at this deed? how could it hold thy sword and strike a blow at thine owne bowels? Thou art thy fathers eldest sonne, the beginning of his weaknesse,
How did not thine hand tremble At this deed? how could it hold thy sword and strike a blow At thine own bowels? Thou art thy Father's eldest son, the beginning of his weakness,
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Where is thy brother? And at his conuention see his churlish answer, I cannot tell, am I my brothers keeper? as if he had bid God go seeke him if he would any thing with him.
Where is thy brother? And At his convention see his churlish answer, I cannot tell, am I my Brother's keeper? as if he had bid God go seek him if he would any thing with him.
The voice, though not of thy murdered brother, yet of thy brothers blood, yea of his bloods, of his possible posteritie, whom thou hast slaine in the loynes of their father Abel, not onely speaketh but crieth vnto me for vengeance:
The voice, though not of thy murdered brother, yet of thy Brother's blood, yea of his bloods, of his possible posterity, whom thou hast slain in the loins of their father Abel, not only speaks but cries unto me for vengeance:
How long Lord, holy and true, doest thou not auenge our blood on him that dwelleth on the earth? Yea it crieth from the earth which followeth thy murder for her sonne,
How long Lord, holy and true, dost thou not avenge our blood on him that dwells on the earth? Yea it cries from the earth which follows thy murder for her son,
iudgement in his goods, The earth which opened her mouth to receiue his blood from thine hand, mistrusting no harme from brothers, which were but two on the earth, ( Nam quomodo poterat suspectare parr••dium quae adhuc not viderat homicidium? for how could it suspect brotherly murder, which had not yet seene man-slaughter?) the earth is cursed for thy sake, not as it was to thy father Adam, to giue no fruite without his sweate and labour,
judgement in his goods, The earth which opened her Mouth to receive his blood from thine hand, mistrusting no harm from Brother's, which were but two on the earth, (Nam quomodo poterat suspectare parr••dium Quae Adhoc not viderat Homicide? for how could it suspect brotherly murder, which had not yet seen manslaughter?) the earth is cursed for thy sake, not as it was to thy father Adam, to give no fruit without his sweat and labour,
But of whom (saith that Father) was he afraid to be slaine, that had none with him on earth but his parents? He might feare iustly the incursions of natural brute beasts, who more beastly had broken the course of nature:
But of whom (Says that Father) was he afraid to be slain, that had none with him on earth but his Parents? He might Fear justly the incursions of natural brutus beasts, who more beastly had broken the course of nature:
This is Cains punishment in his person, and yet see the taint of his blood in al his postetitie, whom Noes flood washt away (saith Austin ) from the face of the earth,
This is Cains punishment in his person, and yet see the taint of his blood in all his postetitie, whom Noes flood washed away (Says Austin) from the face of the earth,
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whom the holy Ghost deigneth not to name in reciting the catalogue of Adams posteritie, Gen. 5. for the face of the Lord is against them that did euill, to cut off (saith Dauid ) their remembrance from the earth.
whom the holy Ghost deigneth not to name in reciting the catalogue of Adams posterity, Gen. 5. for the face of the Lord is against them that did evil, to Cut off (Says David) their remembrance from the earth.
O that all Caines which thirst the bloud of their Abel, that all Ismaels which persecute their Isaac, that all Esaus which pursue their Iaacob to the death, would beware to follow the way of Caine, that they might not perish in the gaine-saying of Core. Are they Graecians,
O that all Caines which thirst the blood of their Abel, that all Ishmaels which persecute their Isaac, that all Esaus which pursue their Jacob to the death, would beware to follow the Way of Cain, that they might not perish in the gainsaying of Core. are they Greeks,
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if we consider Adam our father, and Eue that bare vs, we shall find that we haue all this one father, Mal. 2. 10. and all this one mother, who is mater omnium viuentium, Gen. 3. 20. aut iustiùs morientium (as one cals her) the mother of all men liuing,
if we Consider Adam our father, and Eve that bore us, we shall find that we have all this one father, Malachi 2. 10. and all this one mother, who is mater omnium viuentium, Gen. 3. 20. Or iustiùs morientium (as one calls her) the mother of all men living,
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or rather dead while they liue in her trespasses and sinnes, and all men therefore brethren, Gen. 9. 5. and this brotherly kinred of men made by him who made all mankind of one bloud, Act. 17. 26. For as Leo truly said of neighbour, that euery man whether friend or foe, bond or free, is our neighbour:
or rather dead while they live in her Trespasses and Sins, and all men Therefore brothers, Gen. 9. 5. and this brotherly kindred of men made by him who made all mankind of one blood, Act. 17. 26. For as Leo truly said of neighbour, that every man whither friend or foe, bound or free, is our neighbour:
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Through which coniunction of mankind, the very heathen could see in the twilight of nature, that certaine duties of amitie and fellowship are naturally due from all men euery one to other:
Through which conjunction of mankind, the very heathen could see in the twilight of nature, that certain duties of amity and fellowship Are naturally due from all men every one to other:
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And indeed seeing (as Chrysostome well noteth) the God of all hath giuen all but one house, the world, to be domesticos naturae, the houshold of nature:
And indeed seeing (as Chrysostom well notes) the God of all hath given all but one house, the world, to be Domesticos naturae, the household of nature:
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or whether we cast our eyes on the earth below, behold also it is there, both preaching peace to his people and to his Saints, that they turne not againe.
or whither we cast our eyes on the earth below, behold also it is there, both preaching peace to his people and to his Saints, that they turn not again.
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and our Sauiour the worldling to Rauens, to learne diuine prouidence and contentation, Mat. 6. So aske now the beasts (as Iob speaketh) and they shall teach thee,
and our Saviour the worldling to Ravens, to Learn divine providence and contentation, Mathew 6. So ask now the beasts (as Job speaks) and they shall teach thee,
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yet in so many ages constant in that first couenant of peace, they keepe his law of vnitie and order, which shall not be broken, Psal. 148. The elements themselues though in nature opposite,
yet in so many ages constant in that First Covenant of peace, they keep his law of unity and order, which shall not be broken, Psalm 148. The elements themselves though in nature opposite,
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for quando Leoni fortior erip•it vitam Leo? saeuis inter se conuenit vrsis: The wild beasts, and birds fight not with their kind, but kindly hold together.
for quando Leon fortior erip•it vitam Leo? Saevis inter se conuenit vrsis: The wild beasts, and Birds fight not with their kind, but kindly hold together.
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and man should companie with such as himselfe, Eccles. 13. 16. Yea whereas all these kinds were made by couples and twoes, Gen. 1. 22. as if nature had dispensed with their diuision:
and man should company with such as himself, Eccles. 13. 16. Yea whereas all these Kinds were made by couples and twoes, Gen. 1. 22. as if nature had dispensed with their division:
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man was created vnicus, but one, as a thing of vnitie without diuision vers. 26. which one though the Creator made two by an after creation, Gen. 2. 22. yet made he presently these two one againe by coniunction of mariage, vers. 24. vt sciamus quàm concorditer viuere debemus, that therby we might know, saith Austine, how peaceably we should liue together in one mind.
man was created Vnicus, but one, as a thing of unity without division vers. 26. which one though the Creator made two by an After creation, Gen. 2. 22. yet made he presently these two one again by conjunction of marriage, vers. 24. vt sciamus quàm concorditer viuere debemus, that thereby we might know, Says Augustine, how peaceably we should live together in one mind.
But what do I speak of sensible thogh vnreasonable beasts? the senslesse creatures, as we see in trees, embrace one another with the armes of their loue, the Vine embraceth the Elme, the Pearetree the Vine, the Woodbind the Oake:
But what do I speak of sensible though unreasonable beasts? the senseless creatures, as we see in trees, embrace one Another with the arms of their love, the Vine Embraceth the Elm, the Pear tree the Vine, the Woodbind the Oak:
nay, quod magis mirum est, saith Erasmus, which is the wonder of all wonders, euen the wicked spirits and fiendes of hell, by whom concord betweene men was first broke,
nay, quod magis Mirum est, Says Erasmus, which is the wonder of all wonders, even the wicked spirits and fiends of hell, by whom concord between men was First broke,
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and daily stirre vp men to strife, yet in wisdome agree all together: seauen in Mary Magdalene, and a whole legion in one man could agree without discord,
and daily stir up men to strife, yet in Wisdom agree all together: seauen in Marry Magdalene, and a Whole legion in one man could agree without discord,
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lest his kingdome shold perish by dissention, Luk. 11. 18. Thus the greater world without him is like a citie at vnitie in it selfe, to shame contentious man,
lest his Kingdom should perish by dissension, Luk. 11. 18. Thus the greater world without him is like a City At unity in it self, to shame contentious man,
as to make this great round a cock-pit of iarre, and himselfe a gazing stocke of strife to foules of the heauen, beasts in the field, and fishes in the sea.
as to make this great round a cockpit of jar, and himself a gazing stock of strife to fowls of the heaven, beasts in the field, and Fish in the sea.
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For as Salomon spake of the feare of God, Finis est omnium & totum hominis, Eccles. 12. 13. so may I of man who was made to feare God, he was the end of all creatures,
For as Solomon spoke of the Fear of God, Finis est omnium & totum hominis, Eccles. 12. 13. so may I of man who was made to Fear God, he was the end of all creatures,
Which litle world as God in the Epilogue of his worke, (for his worke was a word fiat, Gen. 1. dixit & facta sunt, he spake but the word and they were created, Psal. 148. 5.) created him to be Lord of all:
Which little world as God in the Epilogue of his work, (for his work was a word fiat, Gen. 1. dixit & facta sunt, he spoke but the word and they were created, Psalm 148. 5.) created him to be Lord of all:
Nunc eorum quae dicta sunt haec summa est, Now, of all things that haue bene said, this is the summe, Heb. 8. 1. so might the Lord speake at the end of his worke:
Nunc Their Quae dicta sunt haec summa est, Now, of all things that have be said, this is the sum, Hebrew 8. 1. so might the Lord speak At the end of his work:
In whose inner man though the flesh and the spirit are enemies by grace, as tho•e twins stroue and fought together in the wombe of Rebeckah that two nations struggle in his wombe,
In whose inner man though the Flesh and the Spirit Are enemies by grace, as tho•e twins strove and fought together in the womb of Rebekah that two Nations struggle in his womb,
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Which two sisters, though yet as contrarie each to other, as Mary who sate at Christs feet and heard his preaching, was to Martha cumbred about much seruing and troubled about many things, Luk. 10. 40. yet vnite they their loue for the good of man,
Which two Sisters, though yet as contrary each to other, as Marry who sat At Christ feet and herd his preaching, was to Martha cumbered about much serving and troubled about many things, Luk. 10. 40. yet unite they their love for the good of man,
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as those sisters their care for Lazarus their brother, Ioh. 11. 3. 19. and both like those two brethren in the Embleme, which mutually lent the one his lame brother feet, the other his blind brother eyes:
as those Sisters their care for Lazarus their brother, John 11. 3. 19. and both like those two brothers in the Emblem, which mutually lent the one his lame brother feet, the other his blind brother eyes:
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Thus contraries conspire in the great and little world for preseruation of mankind, and why then should not man the summe of all these, conspire with man most opposite for conseruation of man-kindnesse in the earth? Thus euery beast loueth his like, to teach euery man to loue his neighbour:
Thus contraries conspire in the great and little world for preservation of mankind, and why then should not man the sum of all these, conspire with man most opposite for conservation of man-kindnesse in the earth? Thus every beast loves his like, to teach every man to love his neighbour:
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he was such a NONLATINALPHABET, a louer of men as they were but men, ( Tit. 3. 4.) that he laid downe his most precious life to the most ignominious death,
he was such a, a lover of men as they were but men, (Tit. 3. 4.) that he laid down his most precious life to the most ignominious death,
But if not the same, yet let the like mind be in you that was in Christ Iesus, at least let the mind of Aristotle an heathē & naturall man be in Christians:
But if not the same, yet let the like mind be in you that was in christ Iesus, At least let the mind of Aristotle an heathen & natural man be in Christians:
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Nay, let but the mind of these to their owne kind, the mind of Lions to Lions, of Wolues to Wolues, be in you, not to hate your mankind, & good enough.
Nay, let but the mind of these to their own kind, the mind of Lions to Lions, of Wolves to Wolves, be in you, not to hate your mankind, & good enough.
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Euery man hunteth his brother with a net, and carieth the mind of these beasts to his brother, which they beare onely to them that in nature are other.
Every man hunts his brother with a net, and Carrieth the mind of these beasts to his brother, which they bear only to them that in nature Are other.
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Yea whereas all minds and motions of enmitie are in them but singular and peculiar to their kind, they all meet in one man like riuers in the sea, who is to man in mind rauenous as a Wolfe, in head craftie as a Foxe, in heart fierce as a Tyger, in tongue poisonous as an Aspe, in the euil eye deadly as a Cockatrice, in bloudie hands cruell as a Lion:
Yea whereas all minds and motions of enmity Are in them but singular and peculiar to their kind, they all meet in one man like Rivers in the sea, who is to man in mind ravenous as a Wolf, in head crafty as a Fox, in heart fierce as a Tiger, in tongue poisonous as an Asp, in the evil eye deadly as a Cockatrice, in bloody hands cruel as a lion:
and therefore the Psalmist compareth this man not to one beast, but to the beasts that perish, Psal. 49. Ʋideo blandas consalutationes, amicos complexus, hilares compotationes, caetera { que } officia humanitatis:
and Therefore the Psalmist compareth this man not to one beast, but to the beasts that perish, Psalm 49. Ʋideo blandas consalutationes, amicos complexus, hilares compotationes, caetera { que } Offices humanitatis:
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I see indeed (saith Erasmus ) euery one giue faire-spoken and curteous salutations, friendly embracings and congies, mery meetings and kind drinking one to another,
I see indeed (Says Erasmus) every one give fair-spoken and courteous salutations, friendly embracings and congies, merry meetings and kind drinking one to Another,
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at o rem indignam (it is the complaint of Peace her selfe) ficta, fucata omnia, all is fained friendship and hypocrisie. One cannot see the least shadow of true amitie among men, all is nought but dissimulation and deceipt:
At oh remembering indignam (it is the complaint of Peace her self) ficta, fucata omnia, all is feigned friendship and hypocrisy. One cannot see the least shadow of true amity among men, all is nought but dissimulation and deceit:
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they come in sheepes clothing with the name of brother, of friend, cousin, and kinsman, Et astutam vapido seruant sub pectore vulpem, and within they are rauening wolues.
they come in Sheep clothing with the name of brother, of friend, Cousin, and kinsman, Et astutam vapido servant sub pectore vulpem, and within they Are ravening wolves.
and his life in his hand? Where is a Ionathan with a Dauid, a Nazianzene with a Basil, an Austine with an Alipius? which like a paire of Turtle doues mourne and reioyce together? Where are two which like those NONLATINALPHABET, beare one the others burthen,
and his life in his hand? Where is a Ionathan with a David, a Nazianzene with a Basil, an Augustine with an Alipius? which like a pair of Turtle Dove mourn and rejoice together? Where Are two which like those, bear one the Others burden,
and support each other through loue? The heathen found in their dayes but eight yoke of such faithfull yoke-fellowes, Pylades and Orestes, Nisus and Euryalus, Patroclus and Achilles, Theseus and Perithous, Castor and Pollux, Tidaeus and Polynices, Scipio and Laelius, Damon and Pythias: but if now the Lord should looke downe from heauen vpon the children of men, to s•e if there were any that would vnderstand and seeke God in the loue of his neighbour, that of Dauid might now be returned, Psal. 53. Ne vnus quidem, there is scant a man to be found on the earth.
and support each other through love? The heathen found in their days but eight yoke of such faithful yokefellows, Pylades and Orestes, Nisus and Euryalus, Patroclus and Achilles, Theseus and Perithous, Castor and Pollux, Tidaeus and Polynices, Scipio and Laelius, Damon and Pythias: but if now the Lord should look down from heaven upon the children of men, to s•e if there were any that would understand and seek God in the love of his neighbour, that of David might now be returned, Psalm 53. Ne vnus quidem, there is scant a man to be found on the earth.
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if he could find one man that is faithfull to a man, he might (I feare) in many places returne his errant with Salomon, Eccles. 7. 30. Behold I sought one by one to find the count,
if he could find one man that is faithful to a man, he might (I Fear) in many places return his errant with Solomon, Eccles. 7. 30. Behold I sought one by one to find the count,
It was indeed the Pharisees corrupt glosse on the law, Thou sh•lt loue thy neighbour and hate thine enemie, Mat. 5. 43. which yet in euery man (saith Austine ) may tr•ly though not in their meaning be fulfilled, seeing in him is both an enemy and a neighbour:
It was indeed the Pharisees corrupt gloss on the law, Thou sh•lt love thy neighbour and hate thine enemy, Mathew 5. 43. which yet in every man (Says Augustine) may tr•ly though not in their meaning be fulfilled, seeing in him is both an enemy and a neighbour:
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We must be angry against his vi•e, but sinne not by anger against his person, Eph. 4. 26. pax cum hominibus, be•lum cum vitijs, We must (saith Saint Austine and Seneca ) haue peace with the man, and warre with his maners.
We must be angry against his vi•e, but sin not by anger against his person, Ephesians 4. 26. pax cum hominibus, be•lum cum vitijs, We must (Says Saint Augustine and Senecca) have peace with the man, and war with his manners.
And therefore bids Christ loue, not his, but our enemies, and them that hate and hurt vs, not himselfe, Mat. 5. 44. For sic sunt diligendi homines, vt eorum non diligantur errores, saith a Father, we must so loue the men, that we like not their errors:
And Therefore bids christ love, not his, but our enemies, and them that hate and hurt us, not himself, Mathew 5. 44. For sic sunt diligendi homines, vt Their non diligantur Errors, Says a Father, we must so love the men, that we like not their errors:
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This is that perfect hatred of Dauid, whereby he loued his enemies. 2. Sam. 19. 6. and hated Gods aduersaries, Psal. 1•9. 21. Do not I hate them O Lord, that hate thee? yea I hate them right sore as though, they were mine enemies.
This is that perfect hatred of David, whereby he loved his enemies. 2. Sam. 19. 6. and hated God's Adversaries, Psalm 1•9. 21. Do not I hate them O Lord, that hate thee? yea I hate them right soar as though, they were mine enemies.
although not with all manners, but holinesse also, Heb. 12. 14. without which peace of God, Phil. 4. no man shall see the God of peace, Rom. 16. and therefore putteth the Apostle a condition of possibilitie, If it be possible, as much as in you lieth, haue peace with all men, Rom. 12. 18.
although not with all manners, but holiness also, Hebrew 12. 14. without which peace of God, Philip 4. no man shall see the God of peace, Rom. 16. and Therefore putteth the Apostle a condition of possibility, If it be possible, as much as in you lies, have peace with all men, Rom. 12. 18.
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but iarre alwayes in the musicke, as Albertus, Cardan and Oppianus, with Lutinists obserue, yet accord in place when they discord in tune, that, the Wolfe (as he speakes) seems to dwell peaceably with the Lamb:
but jar always in the music, as Albert, Cardan and Oppianus, with Lutinists observe, yet accord in place when they discord in tune, that, the Wolf (as he speaks) seems to dwell peaceably with the Lamb:
so although the righteous can agree with the vngodly man no more then the Lambe with the Wolfe, Eccle. 13. 18. yet must they dwell peaceably with them in ciuill conuersation as sheepe among wolues, Math. 10. 16. and in this time of peace must the Wolfe and the Lambe feede together, as the Prophet foretold of their coniunction, Esai 65. 25. and righteousnesse must haue concord with all men so vnrighteous,
so although the righteous can agree with the ungodly man no more then the Lamb with the Wolf, Eccle. 13. 18. yet must they dwell peaceably with them in civil Conversation as sheep among wolves, Math. 10. 16. and in this time of peace must the Wolf and the Lamb feed together, as the Prophet foretold of their conjunction, Isaiah 65. 25. and righteousness must have concord with all men so unrighteous,
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and the rather, as he noteth, because we see often many of godlesse become godly, of drunkards become sober, merciful men of cruel, bountifull of couetous, liberall of extortioners, chast of incontinent,
and the rather, as he notes, Because we see often many of godless become godly, of drunkards become Sobrium, merciful men of cruel, bountiful of covetous, liberal of extortioners, chaste of incontinent,
and peaceable of tumultuous, Ʋt bellum vitijs potius quàm hominibus indicentes, that rather warring with their manners then iarring with the men, by loue of their person they may conquer their vices,
and peaceable of tumultuous, Ʋt bellum vitijs potius quàm hominibus indicentes, that rather warring with their manners then jarring with the men, by love of their person they may conquer their vices,
But, be it the law and doctrine of nature preuaile nothing with men (which euen in bruite beastes and things without sense much auaileth) yet should the law of policie and bond of ciuill societie,
But, be it the law and Doctrine of nature prevail nothing with men (which even in bruit beasts and things without sense much avails) yet should the law of policy and bound of civil society,
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for seeing we haue not only that NONLATINALPHABET as men, but NONLATINALPHABET also, (as our master of moralitie noteth) whereby we are infranchised in a Ierusalem (I meane now not aboue, which is the mother of vs all,
for seeing we have not only that as men, but also, (as our master of morality notes) whereby we Are enfranchised in a Ierusalem (I mean now not above, which is the mother of us all,
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surely peace should be within her walles, when societie within her palaces, and not diuision into parts be heard, where the vision of peace in the whole should be seene.
surely peace should be within her walls, when society within her palaces, and not division into parts be herd, where the vision of peace in the Whole should be seen.
From which vnciuill dissociation, how can I better disswade ciuill societies, then as the Apostle bid the factious Corinths looke on the vnitie of naturall bodies:
From which Uncivil dissociation, how can I better dissuade civil societies, then as the Apostle bid the factious Corinths look on the unity of natural bodies:
when either inferiors enuie superioritie, or superiors contemne those below them, both are so lessoned in the booke of the bodie, that if they reade but the numbers, those marginall notes will instruct them.
when either inferiors envy superiority, or superiors contemn those below them, both Are so lessoned in the book of the body, that if they read but the numbers, those marginal notes will instruct them.
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For as the foot makes not a scisme because it is not the hand, nor the eare because it is not an eye, 1. Corint. 12. 15. 16. so neither must the lowest member of policie come against the highest with the foote of pride, because it is no higher;
For as the foot makes not a Schism Because it is not the hand, nor the ear Because it is not an eye, 1. Corinth. 12. 15. 16. so neither must the lowest member of policy come against the highest with the foot of pride, Because it is no higher;
so may I of the politicke from the dust) Euery man in his owne order, 1. Cor. 15. 23. that as in the Church and bodie mysticall there is one glory of the Sun, another glory of the Moone,
so may I of the politic from the dust) Every man in his own order, 1. Cor. 15. 23. that as in the Church and body mystical there is one glory of the Sun, Another glory of the Moon,
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because they are not the thighes of brasse: nor those strong men bow themselues, because they are not the armes of siluer: nor they smite with the fist of wickednes,
Because they Are not the thighs of brass: nor those strong men bow themselves, Because they Are not the arms of silver: nor they smite with the fist of wickedness,
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seeing that bodie cannot stand, whose f•ete will be as high as the eye, and men as low in gifts and gouernement as Zachaeus in stature, will climbe vp into the wild fig-tree of their owne conceit to ouertop him aboue them in place,
seeing that body cannot stand, whose f•ete will be as high as the eye, and men as low in Gifts and government as Zacchaeus in stature, will climb up into the wild Fig tree of their own conceit to overtop him above them in place,
Wherefore seeing the Bramble, by affecting superioritie ouer the Cedars of Lebanon, setteth on fire the trees of the forrest, which like that wood in the Poet, being shaken by the wind, Sponte edidit ignem qui ipsam consumpsit, of it selfe gaue fire which consumed it all:
Wherefore seeing the Bramble, by affecting superiority over the Cedars of Lebanon, sets on fire the trees of the forest, which like that wood in the Poet, being shaken by the wind, Sponte edidit Ignem qui ipsam consumpsit, of it self gave fire which consumed it all:
so neither looketh the eye disdainfully at the hand, nor saith the head contemptuously to the feete, I haue no need of you, 1. Cor. 12. 21. Which brotherly regard,
so neither looks the eye disdainfully At the hand, nor Says the head contemptuously to the feet, I have no need of you, 1. Cor. 12. 21. Which brotherly regard,
as the higher haue it to the members below, so should it lesson them, who like low Zachaeus are got vp to the top of the tree, that they boast not them selues against the branches,
as the higher have it to the members below, so should it Lesson them, who like low Zacchaeus Are god up to the top of the tree, that they boast not them selves against the branches,
When Alexander the Macedonian had once got the surname of Great, it is storied, that through pride of that title, contemning his old friends, he would neuer after write in his letters commendations to any but Phocion and Antipater. And we haue such an Alexander, who as he hath the name of a man without speech, so also his proud nature, that when he is become NONLATINALPHABET, a certaine great one,
When Alexander the Macedonian had once god the surname of Great, it is storied, that through pride of that title, contemning his old Friends, he would never After write in his letters commendations to any but Phocion and Antipater. And we have such an Alexander, who as he hath the name of a man without speech, so also his proud nature, that when he is become, a certain great one,
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so when these are exalted into the seate of glorie (as Anna cals it) they ride ouer our heads, When they are exalted, the children of men are put to rebuke, Psal. 12. 8. When thou wast litle in thine owne sight, wast thou not made the head of the Tribes? saith Samuel to king Saul: for who separateth thee? or what hast thou that thou hast not receiued? If thou hast receiued it,
so when these Are exalted into the seat of glory (as Anna calls it) they ride over our Heads, When they Are exalted, the children of men Are put to rebuke, Psalm 12. 8. When thou wast little in thine own sighed, wast thou not made the head of the Tribes? Says Samuel to King Saul: for who separateth thee? or what hast thou that thou hast not received? If thou hast received it,
why doest thou boast as though thou hadst not receiued it? saith Saint Paul, 1. Cor. 4. 7. The greater thou art, the more humble shouldst thou be in all things towards others, Eccles. 3. 19. Wherefore if thy promotion come neither from the East,
why dost thou boast as though thou Hadst not received it? Says Saint Paul, 1. Cor. 4. 7. The greater thou art, the more humble Shouldst thou be in all things towards Others, Eccles. 3. 19. Wherefore if thy promotion come neither from the East,
nor from the West, nor yet from the South, but from some other part, yet seeing God setteth vp one and pulleth downe another, boast not thy selfe against others, be not high minded,
nor from the West, nor yet from the South, but from Some other part, yet seeing God sets up one and pulls down Another, boast not thy self against Others, be not high minded,
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as Goates haire and Rams skins were needfull for couering the fine linnen, silke, purple, skarlet and gold of the tabernacle, Exod. 26. surely the poore man which deliuered the besieged citie by his wisedome,
as Goats hair and Rams skins were needful for covering the fine linen, silk, purple, scarlet and gold of the tabernacle, Exod 26. surely the poor man which Delivered the besieged City by his Wisdom,
when the mightie were not so wise, should haue bene remembred what he did, Eccles. 9. 15. For as God sheweth his wisedome, in that not many wise men, not many mightie, not many noble are called, 1. Cor. 1. so as a Lord declareth he more his might,
when the mighty were not so wise, should have be remembered what he did, Eccles. 9. 15. For as God shows his Wisdom, in that not many wise men, not many mighty, not many noble Are called, 1. Cor. 1. so as a Lord Declareth he more his might,
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when by the mouth of these babes and sucklings he perfiteth his praise; when in these hands of weaknesse he declareth his power, and with the basest things,
when by the Mouth of these babes and sucklings he perfiteth his praise; when in these hands of weakness he Declareth his power, and with the Basest things,
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Wherefore seeing he that made the Asse see more then Balaam the Seer, and forbid the foolishnesse of a Prophet, hath chosen the foolish things of the world to confound the wise:
Wherefore seeing he that made the Ass see more then balaam the Seer, and forbid the foolishness of a Prophet, hath chosen the foolish things of the world to confound the wise:
he that with Frogs, Grashoppers & Lice, rather then with Beares, beasts and Lions, would fight against Pharao, hath chosen vile things of the world to confound the noble:
he that with Frogs, Grasshoppers & Lice, rather then with Bears, beasts and Lions, would fight against Pharaoh, hath chosen vile things of the world to confound the noble:
seeing he (I say) who with Rammes hornes ouerthrew the walles of Iericho, hath chosen things despised, and things which are not, to bring to nought things that are:
seeing he (I say) who with Rams horns overthrew the walls of Jericho, hath chosen things despised, and things which Are not, to bring to nought things that Are:
Cur contemnis fratrē tuum? why doest thou despise thy brother because he is here thine inferior? And let them, who (as Agar because she had cōceiued before Sara, despised her mistris) hauing conceiued their owne worth,
Cur contemnis fratrē tuum? why dost thou despise thy brother Because he is Here thine inferior? And let them, who (as Agar Because she had conceived before Sarah, despised her mistress) having conceived their own worth,
and with child with selfe-conceit, are swolne and puft vp in the heart that they are somewhat, when indeed they are nothing, Gal. 6. 3. Let none that excell, be desirous of vaine glorie, prouoking one another, enuying one another, Gal. 5. 26. but in meeknesse of spirit esteeme other better then himselfe, Phil. 2. 3. And sith all inequalitie is with danger of discord among ciuill societies;
and with child with Self-conceit, Are swollen and puffed up in the heart that they Are somewhat, when indeed they Are nothing, Gal. 6. 3. Let none that excel, be desirous of vain glory, provoking one Another, envying one Another, Gal. 5. 26. but in meekness of Spirit esteem other better then himself, Philip 2. 3. And sith all inequality is with danger of discord among civil societies;
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or with Pompey no mate, but make our selues equal with them of the lower sort, Rom. 12. 16. When Plutarch was sent Embassador with his colleague to the Proconsull, (as of himselfe he reports) and by occasion of his fellowes stay in the way, was forced to dispatch all the businesse alone to his great commendation:
or with Pompey no mate, but make our selves equal with them of the lower sort, Rom. 12. 16. When Plutarch was sent Ambassador with his colleague to the Proconsul, (as of himself he reports) and by occasion of his Fellows stay in the Way, was forced to dispatch all the business alone to his great commendation:
but we were Embassadors, and we said thus to the gouernor, and after this manner in his relation communicate all parts of the businesse with his fellow,
but we were ambassadors, and we said thus to the governor, and After this manner in his Relation communicate all parts of the business with his fellow,
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And indeed when the eye or the head in dispatch of ciuill affaires admit the hand or the feete into part of their glorie, as Paul did the Apostles in that spirituall ambassage, with Nos legatione fungimur, and the Apostles their brethren in the Acts, without whose consent they decreed not:
And indeed when the eye or the head in dispatch of civil affairs admit the hand or the feet into part of their glory, as Paul did the Apostles in that spiritual ambassage, with Nos legatione fungimur, and the Apostles their brothers in the Acts, without whose consent they decreed not:
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As the members haue the same care one for another, 1. Cor. 12. 25. For to detract from another (saith an heathen) and to make his owne profit of anothers disprofit, this is more against nature in ciuill associates,
As the members have the same care one for Another, 1. Cor. 12. 25. For to detract from Another (Says an heathen) and to make his own profit of another's disprofit, this is more against nature in civil associates,
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And if thus we shall desire to build with other mens ruines, this is as if each member should think it best for its owne health to turne and conuert to it selfe the nutriment of another, which weakneth the bodie and destroyeth the whole:
And if thus we shall desire to built with other men's ruins, this is as if each member should think it best for its own health to turn and convert to it self the nutriment of Another, which weakeneth the body and Destroyeth the Whole:
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We reade in the fable, that the other members mutining against the belly, complained, by their industrious care and seruice omnia ventro quaeri, that all was for good of the belly,
We read in the fable, that the other members Mutinying against the belly, complained, by their Industria care and service omnia ventro quaeri, that all was for good of the belly,
whereas it quiet alone and idle in the midst did nothing at all, Quam datis voluptatibus frui, but enioy (as speakes Peter of belli-gods) the pleasures of sin for a season;
whereas it quiet alone and idle in the midst did nothing At all, Quam datis voluptatibus frui, but enjoy (as speaks Peter of belli-gods) the pleasures of since for a season;
and counting it pleasure to liue deliciously for a season, like that crammed chuffe Luke 12. said to it self, Thou hast much goods laid vp for many yeares, eate, drink, and take thy pastime;
and counting it pleasure to live deliciously for a season, like that crammed chuff Lycia 12. said to it self, Thou hast much goods laid up for many Years, eat, drink, and take thy pastime;
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whereas the other members, like the rich mans seruant hauing filled his barne full, was faine with poore Lazarus lying at his gate, to be refreshed with the crummes and nutriment that fell from his table:
whereas the other members, like the rich men servant having filled his bairn full, was feign with poor Lazarus lying At his gate, to be refreshed with the crumbs and nutriment that fell from his table:
but euen nature teacheth all men) it is most repuisite in ciuill amitie (saith an heathen) Ʋt nihilo sese plus quam alterum diligat, that no man loue himselfe better then an other,
but even nature Teaches all men) it is most repuisite in civil amity (Says an heathen) Ʋt nihilo seize plus quam alterum diligat, that no man love himself better then an other,
but that as euery one by nature is louing to himselfe, he naturally translate the same affection to others, without which true amiable societie is not preserued.
but that as every one by nature is loving to himself, he naturally translate the same affection to Others, without which true amiable society is not preserved.
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Which euennesse and aequilibrium, as it is the temper of contrarie elements in the world, of opposite humors in the bodie, of diuerse affections in the soule of man:
Which evenness and Aequilibrium, as it is the temper of contrary elements in the world, of opposite humours in the body, of diverse affections in the soul of man:
Lest there should be a diuision in the bodie, 1. Cor. 12. 25. And from whence are warres and contentions among you? are they not hence, (saith Saint Iames ) of your lusts of other mens things, that fight in your members? Ye lust and haue not:
Lest there should be a division in the body, 1. Cor. 12. 25. And from whence Are wars and contentions among you? Are they not hence, (Says Saint James) of your Lustiest of other men's things, that fight in your members? the lust and have not:
as it is discord and faction, Quae omnia oportunae insidiantibus faciunt, which giue oportunitie (said Quintius Flaminius ) for the waiters of aduantage, quum pars quae domestico certamine inferior sit, externo potiùs se applicabit, quàm ciui cedet, when that side which is weaker at home, will rather seeke ayde of any then be trampled by his owne:
as it is discord and faction, Quae omnia oportunae insidiantibus faciunt, which give opportunity (said Quintius Flaminius) for the waiters of advantage, Whom pars Quae domestico certamine inferior fit, externo potiùs se applicabit, quàm ciui cedet, when that side which is Weaker At home, will rather seek aid of any then be trampled by his own:
and so without naturall affection, 2. Tim. 3. 2. as to be enemies to the man of their house, Mich. 7. 6. For as Aristotle noteth of hiues, that in them still are some drones, which do nothing sed eaeteris quibuscum viuunt iniuriam faciunt, but iniure and wrong the Bees with whom they liue.
and so without natural affection, 2. Tim. 3. 2. as to be enemies to the man of their house, Mich. 7. 6. For as Aristotle notes of hives, that in them still Are Some drones, which do nothing sed eaeteris quibuscum viuunt iniuriam faciunt, but injure and wrong the Bees with whom they live.
yea like them, fight eagerly in the hiue where they are predominant, sed cùm ruri sunt (as there he noteth) but when thrust out by a new swarme, they are in the countrie, nec sibi nec vllis alijs iniuriantur, they neither then striue among themselues,
yea like them, fight eagerly in the hive where they Are predominant, sed cùm ruri sunt (as there he notes) but when thrust out by a new swarm, they Are in the country, nec sibi nec vllis Alijs iniuriantur, they neither then strive among themselves,
Au〈 … 〉 salutationes pacis, cerno rerum omnium coniunctum collegium, templum idem, leges •asdem, conuentus quotidianos, quis hîc non confidat pacem fore? Who would not looke for a vision of peace within her walles, where is such societie within her pallaces? Sed ô rem indignam (saith he) nusquam ferè collegio conuenit cum Episcopo:
Au〈 … 〉 salutationes pacis, cerno rerum omnium coniunctum collegium, Templum idem, leges •asdem, conuentus quotidianos, quis hîc non Confidant pacem before? Who would not look for a vision of peace within her walls, where is such society within her palaces? said o remembering indignam (Says he) nusquam ferè collegio conuenit cum Bishop:
parum hoc nisi & ipsi inter se factionibus scind•rentur, Dominicales dissident cum Minoritis, Benedictini cum Bernardinis: tot factiones sunt quot sodalitia: imò idem sodalitium factionibus scinditur:
Parum hoc nisi & ipsi inter se factionibus scind•rentur, Dominicales dissident cum Minorities, Benedictini cum Bernardinis: tot factiones sunt quot sodalitia: imò idem sodalitium factionibus scinditur:
others following the feet or belly, saying, we are Apolloes, and these parts which go not with the head, commonly die (as we see by experience) and neuer thriue after their diuision ▪ Others like the ambidexter Gibeonites play on both sides, and halt betweene two opinions:
Others following the feet or belly, saying, we Are Apollo's, and these parts which go not with the head, commonly die (as we see by experience) and never thrive After their division ▪ Others like the ambidexter Gibeonites play on both sides, and halt between two opinions:
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And these neuters or rather vters are like those sea-Calues, Crocadiles, Otters, and sea-Colts in Aristotle and Plinie, which are one while in the water, another while on the land for greater booty:
And these neuters or rather vters Are like those sea-Calues, Crocodiles, Otters, and sea-Colts in Aristotle and Pliny, which Are one while in the water, Another while on the land for greater booty:
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but goeth straight forward? where is that sonne of peace, who can boast with Hortensius, that in these ciuill garboiles, nunquam ciuili bello interfuit, he neuer sided with either part in ciuill or rather vnciuil dissention? Indeed Solon made a law in Athens, that whosoeuer sided not with the one part in faction, should forfeit all his goods, and be banished his countrie.
but Goes straight forward? where is that son of peace, who can boast with Hortensius, that in these civil garboils, Never ciuili bello interfuit, he never sided with either part in civil or rather Uncivil dissension? Indeed Solon made a law in Athens, that whosoever sided not with the one part in faction, should forfeit all his goods, and be banished his country.
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Which, howsoeuer Gellius apologizing Solon, interpreteth as fit to compose sedition, sith wise men ioyning with the one faction, may rule and moderate their one side,
Which, howsoever Gellius apologizing Solon, interpreteth as fit to compose sedition, sith wise men joining with the one faction, may Rule and moderate their one side,
or rather to be of either to ioyne both, as Christ our head was both God and man, that as a mediator between both he might reconcile them each to other:
or rather to be of either to join both, as christ our head was both God and man, that as a Mediator between both he might reconcile them each to other:
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as Nestor betweene Agamemnon and Achilles, Socrates betwixt Chaerephon and Chaerecrates, Moses betweene the two Hebrewes, Menenius Agrippa betweene the Commons and the Senate,
as Nestor between Agamemnon and Achilles, Socrates betwixt Chaerephon and Chaerecrates, Moses between the two Hebrews, Menenius Agrippa between the Commons and the Senate,
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And sith indeed (as Plato well obserued) the commonwealth like a fish commonly first putrifieth and rotteth at the head: (for as the Iudge of the people is himself, so are his officers:
And sith indeed (as Plato well observed) the commonwealth like a Fish commonly First putrefieth and rotteth At the head: (for as the Judge of the people is himself, so Are his Officers:
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and what manner of man the ruler of the citie is, such are they that dwell therein, Eccles. 10. 2.) it standeth them vpon who are chosen as chiefe of the tribes of Israel to be heads ouer the people, be they rulers ouer thousands,
and what manner of man the ruler of the City is, such Are they that dwell therein, Eccles. 10. 2.) it Stands them upon who Are chosen as chief of the tribes of Israel to be Heads over the people, be they Rulers over thousands,
or rulers ouer hundreds, or rulers ouer fifties, or rulers ouer tennes, that as each of them is an head of the house of their fathers, Num. 1. 4. which is a body politicke:
or Rulers over hundreds, or Rulers over fifties, or Rulers over tennes, that as each of them is an head of the house of their Father's, Num. 1. 4. which is a body politic:
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But if in their ciuill regiments they consult with that Florentine Secretarie, (whose counsell by their practise, s•emes to some Polititians like the Oracle of God) who aduiseth his Prince in time of peace to nourish faction among his subiects, vt faciliùs eis ex voluntate vtatur, that by their fire himselfe may better see what to do, as another of them speaketh:
But if in their civil regiments they consult with that Florentine Secretary, (whose counsel by their practice, s•emes to Some Politicians like the Oracle of God) who adviseth his Prince in time of peace to nourish faction among his Subjects, vt faciliùs eis ex voluntate vtatur, that by their fire himself may better see what to do, as Another of them speaks:
surely, I must aske them and answer with Saint Iames, chap. 3. 13. Who is a wise man and endued with knowledge among you? let him shew by good conuersation his workes in meeknesse of wisedome:
surely, I must ask them and answer with Saint James, chap. 3. 13. Who is a wise man and endued with knowledge among you? let him show by good Conversation his works in meekness of Wisdom:
This wisedom descendeth not from aboue, but is earthly, sensuall, and diuellish: for where enuying and strife is, there is sedition and all manner of euill workes:
This Wisdom Descendeth not from above, but is earthly, sensual, and devilish: for where envying and strife is, there is sedition and all manner of evil works:
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but the wisedome that is from aboue, is first pure, then peaceable, gentle, easie to be intreated, full of mercie and good fruites, without iudging, without hypocrisie,
but the Wisdom that is from above, is First pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits, without judging, without hypocrisy,
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It was a diuellish lesson he gaue his tyrant, (and they shew themselues no lesse who practise his precept) that seeing the concord and agreement of his subiects and subordinates, may hurt his tyrannie, and hinder his wicked proceedings:
It was a devilish Lesson he gave his tyrant, (and they show themselves not less who practice his precept) that seeing the concord and agreement of his Subjects and subordinates, may hurt his tyranny, and hinder his wicked proceedings:
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he must in policie serere odia & alere factiones inter eos, sow hatred and maintaine factions among them, whereby being troubled among themselues, he may fish in that troubled water,
he must in policy serere Odia & alere factiones inter eos, sow hatred and maintain factions among them, whereby being troubled among themselves, he may Fish in that troubled water,
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and thereout sucke no small aduantage for distrusting one another, nihil audebunt in communi in eum m•chinari, they will not dare to combine against him.
and thereout suck no small advantage for distrusting one Another, nihil audebunt in Communi in Eum m•chinari, they will not Dare to combine against him.
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And to such Machiuelian politicians, whose pot seetheth with the fire of their peoples factiō, I may iustly imprecate with Dauid, Or euer their pot be made hot with these thornes, so let indignation vexe them euen as a thing that is raw ▪ Behold all ye kindle a fire (saith the Prophet) and are compassed about with sparkes, walke in the light of your fire and in the sparkes ye haue kindled.
And to such Machiuelian politicians, whose pot seetheth with the fire of their peoples faction, I may justly imprecate with David, Or ever their pot be made hight with these thorns, so let Indignation vex them even as a thing that is raw ▪ Behold all you kindle a fire (Says the Prophet) and Are compassed about with sparks, walk in the Light of your fire and in the sparks you have kindled.
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Plutarch (though an heathen) teacheth them a better lesson in the schoole of policie, Ex officio ciuilis viri subiectis rebus hoc vnum ei restat, &c. It is the only dutie of a man who hath ciuill gouernement, wherein he cannot better be employed, to to teach his people to vse concord and trafficke friendship among themselues:
Plutarch (though an heathen) Teaches them a better Lesson in the school of policy, Ex Officio ciuilis viri subiectis rebus hoc One ei restat, etc. It is the only duty of a man who hath civil government, wherein he cannot better be employed, to to teach his people to use concord and traffic friendship among themselves:
And if dissention happen, that he so talke and confer with him iniuried, that seeming to participate of his wrong, he pacifie his furie and appease his mind;
And if dissension happen, that he so talk and confer with him injuried, that seeming to participate of his wrong, he pacify his fury and appease his mind;
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like a nurce cherishing her owne chilldren, and be like NONLATINALPHABET a Lambe, not like NONLATINALPHABET a Lion, lurking in his denne that he may rauish the poore.
like a nurse cherishing her own chilldren, and be like a Lamb, not like a lion, lurking in his den that he may ravish the poor.
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neither beate thy seruants for thy fantasie, nor oppresse them that are vnder thee, Eccles. 4. 30. Howbeit if with Cleo for maintaining their faction, aculeatos fucos in rempublicam inducant, as Plato speaketh, they bring in not industrious Bees,
neither beat thy Servants for thy fantasy, nor oppress them that Are under thee, Eccles. 4. 30. Howbeit if with Cleo for maintaining their faction, aculeatos fucos in Res publicam inducant, as Plato speaks, they bring in not Industria Bees,
as Salomon did some to the Ant, to learne and consider her wayes, that as she ignauum fucos pecus à pres•pibus arc•t, they keepe out idle drones which trouble but the swarme.
as Solomon did Some to the Ant, to Learn and Consider her ways, that as she ignauum fucos pecus à pres•pibus arc•t, they keep out idle drones which trouble but the swarm.
though planted, yet not spring vp to trouble all, ne pars sincera trahatur, lest many thereby be defiled, Heb. 12. 15. Melius vt pereat vnus quàm vnitas, saith Bernard: Better that one member perish,
though planted, yet not spring up to trouble all, ne pars Sincere trahatur, lest many thereby be defiled, Hebrew 12. 15. Better vt pereat vnus quàm vnitas, Says Bernard: Better that one member perish,
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God defend, that Hierusalem the vision of peace, which in Dauids gouernment was like a citie at vnitie in it selfe, ( Psal. 122.) should in Lysias the chiefe captaines time, be like Ierusalem all on an vprore, Act. 21. God forbid, that the head should reioyce to see the members bite and deuoure one another:
God defend, that Jerusalem the vision of peace, which in David government was like a City At unity in it self, (Psalm 122.) should in Lysias the chief Captains time, be like Ierusalem all on an uproar, Act. 21. God forbid, that the head should rejoice to see the members bite and devour one Another:
For howsoeuer skilful Beekeepers, and cunning hiue-heards iudge that swarme to be best fruitfull in making honie, apud quod strepitus, susurrus frequens, tumultus { que } plurimum est, which buzzeth most,
For howsoever skilful Beekeepers, and cunning hiue-heards judge that swarm to be best fruitful in making honey, apud quod strepitus, susurrus Frequent, tumultus { que } plurimum est, which buzzeth most,
yet that regent cui Deus ciuilis examinis curam imposuit, who hath gouernment of the ciuill hiue, saith Plutarch, must iudge them to make then most honie,
yet that regent cui Deus ciuilis examinis curam imposuit, who hath government of the civil hive, Says Plutarch, must judge them to make then most honey,
and the diuels griefe and sorrow, that ye be like minded, hauing the same loue, being of one accord and of one iudgement, that nothing be done through contention or vainglorie:
and the Devils grief and sorrow, that you be like minded, having the same love, being of one accord and of one judgement, that nothing be done through contention or vainglory:
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For seeing almightie God our heauenly father hath begot vs by the immortall seed of his word, in the wombe of his spouse the Church, which is the mother of vs all:
For seeing almighty God our heavenly father hath begotten us by the immortal seed of his word, in the womb of his spouse the Church, which is the mother of us all:
all ye Christians are brethren, saith Christ our elder brother, Mat. 23. 8. Which spirituall fraternitie (so the Apostle cals it) as it is more holy then carnall brotherhood: (for sanctior est copula cordium quàm corporum, saith Bernard ) so should it be nearer linked in loue, seeing coniunctiores sunt qui animis quàm qui corporibus coniunguntur, nearer are they of kinne which are allyed in the spirit,
all you Christians Are brothers, Says christ our elder brother, Mathew 23. 8. Which spiritual fraternity (so the Apostle calls it) as it is more holy then carnal brotherhood: (for sanctior est copula cordium quàm corporum, Says Bernard) so should it be nearer linked in love, seeing coniunctiores sunt qui animis quàm qui corporibus coniunguntur, nearer Are they of kin which Are allied in the Spirit,
and brethren in the flesh, Mat. 12. 49. Which mysticall bodie of the Church, sith Christ hath knit together by ioynts and bands proceeding from him, Col. 2. 19. as the head doth our naturall bodie by arteries and sinewes deriued frō it:
and brothers in the Flesh, Mathew 12. 49. Which mystical body of the Church, sith christ hath knit together by Joints and bans proceeding from him, Col. 2. 19. as the head does our natural body by arteries and sinews derived from it:
therfore sheweth the Apostle to vs seuen of these bands and nerues of loue, Ephes. 4. 4. First, we are one bodie, whose members must needs be knit together:
Therefore shows the Apostle to us seuen of these bans and nerves of love, Ephesians 4. 4. First, we Are one body, whose members must needs be knit together:
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secondly, we haue all one spirit, whereby we are vnited together: thirdly, one hope of our vocation, for which as hopefull coheires we should reioyce together:
secondly, we have all one Spirit, whereby we Are united together: Thirdly, one hope of our vocation, for which as hopeful coheirs we should rejoice together:
sixtly, one baptisme, in which we promised against his foes to fight together: and seuenthly, one God and Father of all, who will haue his children to be,
sixthly, one Baptism, in which we promised against his foes to fight together: and seventhly, one God and Father of all, who will have his children to be,
this NONLATINALPHABET, this though earthly onenesse and identitie, wrought euen with heathen men so much, that old Hegio in the Comedie from this could resolue neuer to breake friendship, Cognatus mihi erat, vnâ à pueris paruoli Sumus educati: vnâ semper militiae & domi Fuimus: paupertatem vnâ pertulimus grauem. Animam relinquam potiùs quàm deseram.
this, this though earthly oneness and identity, wrought even with heathen men so much, that old Hegio in the Comedy from this could resolve never to break friendship, Cognatus mihi erat, vnâ à pueris paruoli Sumus educati: vnâ semper militiae & At Home Fuimus: paupertatem vnâ pertulimus grauem. Animam relinquam potiùs quàm deseram.
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We were borne together, we were brought vp together, at home and abroad we alwaies were together, we suffered want both together, nothing but death shall diuorce vs.
We were born together, we were brought up together, At home and abroad we always were together, we suffered want both together, nothing but death shall divorce us
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and one decrepit age, they had one mind and one affection, and one purse, their loue continued to the last houre of their death, and dyed both together.
and one decrepit age, they had one mind and one affection, and one purse, their love continued to the last hour of their death, and died both together.
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but this NONLATINALPHABET and likenesse, as himselfe confesseth, whereby they both liued in one house, fed at one table, learned one knowledge, fought in one warre, trauelled in one peregrination,
but this and likeness, as himself Confesses, whereby they both lived in one house, fed At one table, learned one knowledge, fought in one war, traveled in one peregrination,
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and conuersed in one rustication and countrie life? Such vnitie of minds this onenesse of manners bred in these men, that he professeth himselfe, he neuer offended him in any thing to his knowledge;
and conversed in one rustication and country life? Such unity of minds this oneness of manners bred in these men, that he Professes himself, he never offended him in any thing to his knowledge;
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What knit Austine and Alipius so indissolubly together, (to come to more spiritual friendship) but because (as he confesseth) they were borne both in one towne, Togasta in Affricke, brought vp in one studie of learning, almost of one age, conuerted by one Ambrose at Myllaine, at one time, from one heresie, receiued one baptisme and one spirit of new birth? And what should more linke our hearts then that we are all borne of one immortall seed, in one wombe of the Church, growing vp in one bodie to the full stature of Christ,
What knit Augustine and Alipius so indissolubly together, (to come to more spiritual friendship) but Because (as he Confesses) they were born both in one town, Togasta in Africa, brought up in one study of learning, almost of one age, converted by one Ambrose At Myllaine, At one time, from one heresy, received one Baptism and one Spirit of new birth? And what should more link our hearts then that we Are all born of one immortal seed, in one womb of the Church, growing up in one body to the full stature of christ,
as members knit together by one spirit, all trauelling to one Canaan and hope of our calling, in this way seruing one Lord, maintaining one faith, fighting together in one Sacrament and oath of Baptisme,
as members knit together by one Spirit, all travelling to one Canaan and hope of our calling, in this Way serving one Lord, maintaining one faith, fighting together in one Sacrament and oath of Baptism,
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and in life no friendship? All one bodie, and in the members no sympathie? In all one spirit, and in the affections no harmonic? All one hope of heauen,
and in life no friendship? All one body, and in the members no Sympathy? In all one Spirit, and in the affections no harmonic? All one hope of heaven,
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and in coheires no symphonie? All one Lord, and in fellow seruants no vnitie? All one faith, and in opinions no symmetrie? Al sworne in one Baptisme, and in fellow soldiers no symmachie? all adopted by one Father, and in brethren no fraternitie? For all these ones no vnitie? This of all other is argumentum maximi momenti, the most inducing motiue, saith a Writer,
and in coheirs no symphony? All one Lord, and in fellow Servants no unity? All one faith, and in opinions no symmetry? All sworn in one Baptism, and in fellow Soldiers no symmachie? all adopted by one Father, and in brothers no fraternity? For all these ones no unity? This of all other is argumentum maximi Momenti, the most inducing motive, Says a Writer,
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and strongest argument that may be to loue, that we are all by one God and Father, made one bodie through one Spirit, to serue one Lord in one faith, and consecrated to him by one Baptisme, doe hope all for one glorious inheritance whereunto we are called.
and Strongest argument that may be to love, that we Are all by one God and Father, made one body through one Spirit, to serve one Lord in one faith, and consecrated to him by one Baptism, do hope all for one glorious inheritance whereunto we Are called.
Which seuen bands of brotherhood, seeing Satan hath dissolued, as Antiochus cut off the seuen brethren which were knit together, 2. Mach. 7. giue me leaue to bind them faster then before,
Which seuen bans of brotherhood, seeing Satan hath dissolved, as Antiochus Cut off the seuen brothers which were knit together, 2. Mach. 7. give me leave to bind them faster then before,
and seeing the vnitie of one God and Father is first in order, somewhat inuerting the linkes, to order them as Beza in that golden chaine hath proposed them.
and seeing the unity of one God and Father is First in order, somewhat inverting the links, to order them as Beza in that golden chain hath proposed them.
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First, we haue all one God and Father of all, who as he is the author not of confusion but of peace, 1. Corint. 14. 33. so will he haue all things in his house done honestly and by order, ver. 40. And rather so done,
First, we have all one God and Father of all, who as he is the author not of confusion but of peace, 1. Corinth. 14. 33. so will he have all things in his house done honestly and by order, ver. 40. And rather so done,
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because as mightily he hath shewed himself a Father of generation to vs all, Esai 64. 8. (wherein yet are both beasts and beastly men our brethren and our sisters but the wormes):
Because as mightily he hath showed himself a Father of generation to us all, Isaiah 64. 8. (wherein yet Are both beasts and beastly men our brothers and our Sisters but the worms):
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so mercifully hath he bene a Father of regeneration to redeeme vs his children, Esai 63. 16. for which cause we may call none our father on earth but him,
so mercifully hath he be a Father of regeneration to Redeem us his children, Isaiah 63. 16. for which cause we may call none our father on earth but him,
so frō this later fatherhood of recreation he counts his new creatures good, when in peace they serue him by two or three; but then only commendeth them for very good, when they all continue together with one accord in the temple,
so from this later fatherhood of recreation he counts his new creatures good, when in peace they serve him by two or three; but then only commends them for very good, when they all continue together with one accord in the temple,
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and in symphonie praise him together, Acts 4. 46. yea so good, that in admiration thereof he crieth out in exclamation, Ecce quàm bonum, behold how good it is when brethren dwell together in vnitie, Psalme 133. For indeed as the eye (saith Saint Austine ) the light of the body,
and in symphony praise him together, Acts 4. 46. yea so good, that in admiration thereof he cries out in exclamation, Ecce quàm bonum, behold how good it is when brothers dwell together in unity, Psalm 133. For indeed as the eye (Says Saint Augustine) the Light of the body,
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though it seeme faire and is well fauoured in it selfe when it is apart from the whole, is yet more beautifull and comely when vnited with the members of this little world:
though it seem fair and is well favoured in it self when it is apart from the Whole, is yet more beautiful and comely when united with the members of this little world:
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then Quàm bonum & quàm iucundum, how good and comely is it in the eye of their mercifull father, who framed them anew by his essentiall word, to see his children like brethren dwell together in vnitie? Which dutie of accord,
then Quàm bonum & quàm iucundum, how good and comely is it in the eye of their merciful father, who framed them anew by his essential word, to see his children like brothers dwell together in unity? Which duty of accord,
If then I be your master where is my feare? Mal. 1. 6. yet draweth he them with promise of reward in that Psalme, that they might do it at least like hired seruants for their profit, which they would not for his pleasure as dutifull children:
If then I be your master where is my Fear? Malachi 1. 6. yet draws he them with promise of reward in that Psalm, that they might do it At least like hired Servants for their profit, which they would not for his pleasure as dutiful children:
nor profitable vnto him that thou makest thy wayes thus vpright, Iob 22. 3. (for as thy goods are not profitable, Psal. 16. so neither is thy goodnesse pleasant vnto him for himselfe, Iob 35. 7.):
nor profitable unto him that thou Makest thy ways thus upright, Job 22. 3. (for as thy goods Are not profitable, Psalm 16. so neither is thy Goodness pleasant unto him for himself, Job 35. 7.):
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For seeing omne amabile, euery obiect of our loue, which lodestone-like draweth our iron hearts to affect and embrace it, must be (as our Moral-master teacheth) either good, or profitable, or pleasant: he setteth here this Psalme before our eyes as a glasse, wherein we may behold how good, how profitable,
For seeing omne amabile, every Object of our love, which loadstone-like draws our iron hearts to affect and embrace it, must be (as our Moral-master Teaches) either good, or profitable, or pleasant: he sets Here this Psalm before our eyes as a glass, wherein we may behold how good, how profitable,
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The glorie of which vertue was so eminent to the eye of his knowledge, that (as Austine noteth) Prius miraretur quàm ostenderet quid vtilitatis & iucunditatis haberet, He first stood admiring it before hee shewed what profite and pleasure it affoorded:
The glory of which virtue was so eminent to the eye of his knowledge, that (as Augustine notes) Prius miraretur quàm ostenderet quid vtilitatis & iucunditatis haberet, He First stood admiring it before he showed what profit and pleasure it afforded:
as gluttonie, drunkennesse, chambering, wantonnesse, and sinne is pleasant but not profitable, 2. Pet. 2. 13. But wouldst thou haue a good thing sweetened with pleasure,
as gluttony, Drunkenness, chambering, wantonness, and sin is pleasant but not profitable, 2. Pet. 2. 13. But Wouldst thou have a good thing sweetened with pleasure,
For there (saith the Prophet) the Lord promised his blessing in this life, and life for euermore in the world to come, Psalme 133. 3. Behold then how good and pleasant it is,
For there (Says the Prophet) the Lord promised his blessing in this life, and life for evermore in the world to come, Psalm 133. 3. Behold then how good and pleasant it is,
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when loue faiths yonger brother, like Beniamin the yongest hath his messe doubled of our Ioseph, and this holinesse that is so pleasant and profitable vnto all things, hath the promise of the life present,
when love faiths younger brother, like Benjamin the youngest hath his mess doubled of our Ioseph, and this holiness that is so pleasant and profitable unto all things, hath the promise of the life present,
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O peace (saith Austine ) mother of Eremites, father of Caenobites, sister of solitaries, thou bond of the Patriarks, thou chariot of the Prophets, thou refuge of the Apostles, thou solace of the Martyrs, thou girdle of Confessors, thou dance of virgines, thou glasse of widdowes, thou spectacle of maried folkes, thou hate of tyrants, and halter of robbers.
O peace (Says Augustine) mother of Eremites, father of Cenobites, sister of solitaries, thou bound of the Patriarchs, thou chariot of the prophets, thou refuge of the Apostles, thou solace of the Martyrs, thou girdle of Confessors, thou dance of Virgins, thou glass of widow's, thou spectacle of married folks, thou hate of Tyrants, and halter of robbers.
This is the happinesse which stantheth grudges, and quencheth broiles, and stinteth garboiles, pulleth downe the crest of pride, embraceth the humble, appeaseth the disagreeing,
This is the happiness which stantheth grudges, and quenches broils, and stinteth garboils, pulls down the crest of pride, Embraceth the humble, appeaseth the disagreeing,
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Which as it was ioyful for Dauid to behold in some of his kingdome, for ostende bat qui dicebat ecce (saith Austine ) he pointed the finger to some whom he said Behold: so I wish this Psalme might now be said as truly Ecce, behold how brethren of one heauenly father dwell together in vnitie.
Which as it was joyful for David to behold in Some of his Kingdom, for ostend bat qui dicebat ecce (Says Augustine) he pointed the finger to Some whom he said Behold: so I wish this Psalm might now be said as truly Ecce, behold how brothers of one heavenly father dwell together in unity.
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for righteousnesse, but behold a crying, Esai. 5. 7. Beloued in Christ Iesus, haue we not all one Father? hath not one God made vs? why then do we transgresse euery one against his brother,
for righteousness, but behold a crying, Isaiah. 5. 7. beloved in christ Iesus, have we not all one Father? hath not one God made us? why then do we transgress every one against his brother,
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and breake the couenant of our father? Though some false brethren, as they dealt with Paul, that crept and came in priuily to spie out our libertie which we haue in Christ Iesus of things indifferent, to bring vs into bondage, haue appropriated this name of brethren to themselues,
and break the Covenant of our father? Though Some false brothers, as they dealt with Paul, that crept and Come in privily to spy out our liberty which we have in christ Iesus of things indifferent, to bring us into bondage, have appropriated this name of brothers to themselves,
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yet conference found them like Simeon and Leui, but brethrē in euil; and into their secret descend not thou my soul, my glory be not thou ioyned with their assembly,
yet conference found them like Simeon and Levi, but brothers in evil; and into their secret descend not thou my soul, my glory be not thou joined with their assembly,
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That all Christians are indeed brethren, Rom. 8. 29. and NONLATINALPHABET, a fraternitie among our selues from this one Father, 1. Pet. 5. 9. and therefore must be NONLATINALPHABET,
That all Christians Are indeed brothers, Rom. 8. 29. and, a fraternity among our selves from this one Father, 1. Pet. 5. 9. and Therefore must be,
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and loue as brethren, 1. Pet. 3. 8. there is an herbe almost in euery hedge, which for it nature by some Herbalists is named NONLATINALPHABET, louer of brethrē or Cliuer,
and love as brothers, 1. Pet. 3. 8. there is an herb almost in every hedge, which for it nature by Some Herbalists is nam, lover of brothers or Cliuer,
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for surely (saith Leo) Apud suum patrem, qui non fuerit in charitate fratrum, non habebitur in numero filiorum, he shall neuer haue the inheritance of sonnes with God his father in heauen, who hath not the loue of brethen with his mother the Church here on earth.
for surely (Says Leo) Apud suum patrem, qui non fuerit in charitate fratrum, non habebitur in numero Filiorum, he shall never have the inheritance of Sons with God his father in heaven, who hath not the love of brethren with his mother the Church Here on earth.
Let vs not then by our iarres grieue the holy spirit of God our Father, whereby we are sealed for sonnes vnto the day of redemption, Ephes. 4. 30. as Esau would not be auenged of Iaakob least he should vexe his father Isaac, who the rather should not be grieued with his contentious children,
Let us not then by our jars grieve the holy Spirit of God our Father, whereby we Are sealed for Sons unto the day of redemption, Ephesians 4. 30. as Esau would not be avenged of Jacob lest he should vex his father Isaac, who the rather should not be grieved with his contentious children,
Ye are the bodie of Christ, and euery man a member thereof for his part, 1. Cor. 12. 27. Now how absurd in nature would it seeme to a naturall man, that the members of the bodie (as I sayd before) should be deuided? That head was mad in Iudas which plotted, the feete were vnnaturall that went,
You Are the body of christ, and every man a member thereof for his part, 1. Cor. 12. 27. Now how absurd in nature would it seem to a natural man, that the members of the body (as I said before) should be divided? That head was mad in Iudas which plotted, the feet were unnatural that went,
and the hands cruell which executed the other members with an halter, Mat. 27. 5. they were lunatick feet & possessed with a diuel, which oft times caried their fellow members into the fire,
and the hands cruel which executed the other members with an halter, Mathew 27. 5. they were lunatic feet & possessed with a Devil, which oft times carried their fellow members into the fire,
and forswearing nature, which cursed its fellow-members, Mat. 26. 74. They were hands possessed with a legion of diuels, which stroke their fellow-members with stones, Mark 5. 5. and most vnnaturall teeth which did eate vp the armes and deuoured their owne flesh.
and forswearing nature, which cursed its Fellow members, Mathew 26. 74. They were hands possessed with a legion of Devils, which stroke their Fellow members with stones, Mark 5. 5. and most unnatural teeth which did eat up the arms and devoured their own Flesh.
and each member against his fellow, what is this (saith Nazianzene ) but the dissolution of the ioynts and destruction of the whole? If the mysticall members shall thus striue each with other, the reuerend bodie of Christ must needs be rent asunder,
and each member against his fellow, what is this (Says Nazianzene) but the dissolution of the Joints and destruction of the Whole? If the mystical members shall thus strive each with other, the reverend body of christ must needs be rend asunder,
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and Satan by our hands shal deuide the seamelesse coate of Christ, which by the cruell souldiers that crucified the head he could not effect, Iohn 19. 24. Because indeed the twelue tribes of Israel according to the flesh should be deuided in themselues and rent in two parts, Ahijah the Prophet tore Ieroboams garment in twelue peeces, 1. Kings 11. 30. but because Israel after the spirit should not be rent in schismes, 1. Cor. 3. Christ would not haue his seamelesse coate diuided, as Cyprian well obserueth:
and Satan by our hands shall divide the Seamless coat of christ, which by the cruel Soldiers that Crucified the head he could not Effect, John 19. 24. Because indeed the twelue tribes of Israel according to the Flesh should be divided in themselves and rend in two parts, Ahijah the Prophet tore Ieroboams garment in twelue Pieces, 1. Kings 11. 30. but Because Israel After the Spirit should not be rend in schisms, 1. Cor. 3. christ would not have his Seamless coat divided, as Cyprian well observeth:
in whose bodie humorists like distempering humors in the fit & feuer of blind zeale, runne beyond the sobriety of knowledge and the temper of Christs bodie.
in whose body humorists like distempering humours in the fit & fever of blind zeal, run beyond the sobriety of knowledge and the temper of Christ body.
It is ruthfull to see, how when the Galatians would haue plucked out their eyes to giue Paul, the hands of Christs bodie would plucke out the eyes to giue themselues sport,
It is ruthful to see, how when the Galatians would have plucked out their eyes to give Paul, the hands of Christ body would pluck out the eyes to give themselves sport,
We haue not wanted many a Diotrephes, Qui quoniam non possunt primum locum obtinere in Ecclesia, idcirco eam scindunt vel ab ea deficiunt, as Beza speaketh, who (it seemes) said by experience of some in our Church,
We have not wanted many a Diotrephes, Qui quoniam non possunt primum locum obtinere in Ecclesia, Idcirco eam scindunt vel ab ea deficiunt, as Beza speaks, who (it seems) said by experience of Some in our Church,
and for loue of good brethren concealeth the Church, who because they could not haue the preheminence among vs to be one of the two eyes of this bodie, would therfore not be of the bodie;
and for love of good brothers concealeth the Church, who Because they could not have the pre-eminence among us to be one of the two eyes of this body, would Therefore not be of the body;
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and when blazing comets could not be the Sunne or Moone, would fall from heauen with the taile of the Dragon and become wandring starres, as the Apostle well termes them.
and when blazing Comets could not be the Sun or Moon, would fallen from heaven with the tail of the Dragon and become wandering Stars, as the Apostle well terms them.
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and so vnited, that like as those, though they haue not the same office, haue yet the same care one for another, 1. Cor. 12. 4. 25. so these though they haue diuers giftes and operations of the spirit,
and so united, that like as those, though they have not the same office, have yet the same care one for Another, 1. Cor. 12. 4. 25. so these though they have diverse Gifts and operations of the Spirit,
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so with him must the eare of iustice in the magistrats deliuer the poore that crieth, Iob 29. 12. and so as they did him, the eye that seeth their iustice, shall giue witnesse to magistrates;
so with him must the ear of Justice in the Magistrates deliver the poor that cries, Job 29. 12. and so as they did him, the eye that sees their Justice, shall give witness to Magistrates;
Thus those other Christians in the Primitiue Church, had a communitie of hand and heart one with another, Omnia indiscreta sunt apud nos praeter v•cores, All things (said they by Tertullian their mouth) are common amongst vs,
Thus those other Christians in the Primitive Church, had a community of hand and heart one with Another, Omnia indiscreta sunt apud nos praeter v•cores, All things (said they by Tertullian their Mouth) Are Common among us,
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except the mariage bed, In illo loco consortium soluimus, in quo solo caeteri homines consortium exercent, in that place we breake company, in which alone these heathen are companions.
except the marriage Bed, In illo loco consortium soluimus, in quo solo Caeteri homines consortium exercent, in that place we break company, in which alone these heathen Are Sodales.
that as these, if one suffer, all suffer with it, 1. Cor. 12. 26. so also they suffer one with another, 1. Pet. 3. 8. Which place of Saint Paul, father Austine in his workes oft expounding, most excellently shewes this mutuall compassion:
that as these, if one suffer, all suffer with it, 1. Cor. 12. 26. so also they suffer one with Another, 1. Pet. 3. 8. Which place of Saint Paul, father Augustine in his works oft expounding, most excellently shows this mutual compassion:
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the backe bends it selfe, the head stoupeth, the eye most remote in place diligently searcheth, the eares attend where it is said to be, the hands pull it out, euery member is busied to succour it:
the back bends it self, the head stoupeth, the eye most remote in place diligently Searches, the ears attend where it is said to be, the hands pull it out, every member is busied to succour it:
And this is that memento of compassion and fellow-feeling, which the Apostle enioyneth fellow-members of this body, Hebr. 13. 3. Remember them that are in bonds,
And this is that memento of compassion and Fellowfeeling, which the Apostle enjoineth Fellow members of this body, Hebrew 13. 3. remember them that Are in bonds,
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but NONLATINALPHABET also, to be of like affection one towards another, that whether our fellow-member sing of mercie or iudgement, pipe vnto vs of his wealth, we daunce for ioy,
but also, to be of like affection one towards Another, that whither our Fellow member sing of mercy or judgement, pipe unto us of his wealth, we dance for joy,
This was Iobs commiseration, Did not I weepe with him that was in trouble? and was not my soule in heauinesse for the poore? But alas, where is this weeping with them that weepe? We weepe often,
This was Jobs commiseration, Did not I weep with him that was in trouble? and was not my soul in heaviness for the poor? But alas, where is this weeping with them that weep? We weep often,
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These weepers for their fellow-members afflictions, are like those hired womenmourners, Ier. 9. 17. 18. which with the woman of Tekoah faine themselues to mourne,
These weepers for their Fellow members afflictions, Are like those hired womenmourners, Jeremiah 9. 17. 18. which with the woman of Tekoah feign themselves to mourn,
as presently reioyce with them that reioyce, and are rather passionate then compassionate members, whose heauinesse may endure (it may be) for a night,
as presently rejoice with them that rejoice, and Are rather passionate then compassionate members, whose heaviness may endure (it may be) for a night,
Those that indeed will be true condolers, must so be NONLATINALPHABET, 1. Pet. 3. 8. and suffer with another, that (as Beza paraphrastically well turnes it) they be mutuo molestiarum sensu affecti, be touched with the sense and feeling of their griefes.
Those that indeed will be true condolers, must so be, 1. Pet. 3. 8. and suffer with Another, that (as Beza paraphrastically well turns it) they be mutuo molestiarum sensu affection, be touched with the sense and feeling of their griefs.
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We reade of such compassion among the AEthiopians, that if any one be hurt or harmed in any part by misfortune, all his domesticals and friends hurt themselues in the same:
We read of such compassion among the Ethiopians, that if any one be hurt or harmed in any part by misfortune, all his domesticals and Friends hurt themselves in the same:
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if on the left leg, in compassion they halt on the left, & communis est omnium felicitas & infelicitas, saith mine Author, these naturall men like the naturall members are touched with the sense and feeling of one anothers griefes.
if on the left leg, in compassion they halt on the left, & Communis est omnium Felicity & infelicitas, Says mine Author, these natural men like the natural members Are touched with the sense and feeling of one another's griefs.
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And if we will not learne of barbarous and vnwise, yet let vs learne of the wise and holy men of God, at least let vs learne of our members which we stil carrie about vs. Behold and consider thy selfe, O man.
And if we will not Learn of barbarous and unwise, yet let us Learn of the wise and holy men of God, At least let us Learn of our members which we still carry about us Behold and Consider thy self, Oh man.
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why vexest thou me? the hand it points him out, why wrongest thou me? Behold in a throng and preasse of people (saith Austine ) if the foote be trode vpon, the tongue complaineth, thou treadest on me:
why vexest thou me? the hand it points him out, why wrongest thou me? Behold in a throng and press of people (Says Augustine) if the foot be trodden upon, the tongue Complaineth, thou treadest on me:
Is the backe to be decked and adorned with costly raiment? for ioy the head will inuent it, the eye will lust it, the feet fetch it, the tongue prize it, the hand inuest it,
Is the back to be decked and adorned with costly raiment? for joy the head will invent it, the eye will lust it, the feet fetch it, the tongue prize it, the hand invest it,
This was the reioycing of Paul with the Ph•lippians for their heauenly health, and their resounding ioy with him for his spirituall wealth, Phil. 2. 17. 18. We were comforted (saith he to the Corinths) because ye were comforted:
This was the rejoicing of Paul with the Ph•lippians for their heavenly health, and their resounding joy with him for his spiritual wealth, Philip 2. 17. 18. We were comforted (Says he to the Corinths) Because you were comforted:
and this confidence haue I of you all, that my ioy is the ioy of you all, 2. Cor. 2. 3. This is the congratulation of Saints, to reioyce with others ioy,
and this confidence have I of you all, that my joy is the joy of you all, 2. Cor. 2. 3. This is the congratulation of Saints, to rejoice with Others joy,
One spirit. Which as a soule in this mysticall bodie knitteth all her members with ioynts and nerues, nearer then the spirit of man doth the lims of his bodie with arteries and sinewes of the flesh.
One Spirit. Which as a soul in this mystical body knits all her members with Joints and nerves, nearer then the Spirit of man does the limbs of his body with arteries and sinews of the Flesh.
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yet because they all haue one spirit and nature, 1. Ioh. 5. they haue therefore but one will, Ioh. 17. 21. So we also though we be many persons and members of one bodie, 1. Cor. 12. 12. yet because we haue all but one spirit, vers. 13. we must needes be like them ( Act. 4.) of one heart and one mind.
yet Because they all have one Spirit and nature, 1. John 5. they have Therefore but one will, John 17. 21. So we also though we be many Persons and members of one body, 1. Cor. 12. 12. yet Because we have all but one Spirit, vers. 13. we must needs be like them (Act. 4.) of one heart and one mind.
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well concluded Paul his Philippians in the bond of peace from the vnity of this spirit, Phil. 2. 2. If there be any fellowship of the spirit, saith he, be like minded, hauing the same loue, being of one accord and of one iudgement.
well concluded Paul his Philippians in the bound of peace from the unity of this Spirit, Philip 2. 2. If there be any fellowship of the Spirit, Says he, be like minded, having the same love, being of one accord and of one judgement.
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And indeed, seeing as corporall wedlocke putteth two soules in one bodie, Eph. 5. 31. so spirituall mariage with Christ through this spirit, maketh but one soule (as it were) in two bodies, 1. Sam. 18. as Aristotle spake of friendship.
And indeed, seeing as corporal wedlock putteth two Souls in one body, Ephesians 5. 31. so spiritual marriage with christ through this Spirit, makes but one soul (as it were) in two bodies, 1. Sam. 18. as Aristotle spoke of friendship.
Surely as the former couple being NONLATINALPHABET, (as Paule speaketh) of the same bodie, must needes be NONLATINALPHABET, yoke-fellowes, to draw both one way:
Surely as the former couple being, (as Paul speaks) of the same body, must needs be, yokefellows, to draw both one Way:
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so these latter paire, being NONLATINALPHABET, of the same spirit, ( Phil. 2. 2.) must needes also be NONLATINALPHABET, yoke-fellowes, to mind one thing,
so these latter pair, being, of the same Spirit, (Philip 2. 2.) must needs also be, yokefellows, to mind one thing,
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Thus were those former Christians of one heart and soule, because they had this one spirit, Act. 4. 32. This witnessed Tertullian of those later Christians in his time:
Thus were those former Christians of one heart and soul, Because they had this one Spirit, Act. 4. 32. This witnessed Tertullian of those later Christians in his time:
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First, because men of one kingdome loue one another better then straungers, that we might do so, he made vs one kingdome, 1. Pet. 2. not any of vs alients and forreiners,
First, Because men of one Kingdom love one Another better then Strangers, that we might do so, he made us one Kingdom, 1. Pet. 2. not any of us aliens and foreigners,
but all of one commonwealth, Ephes. 2. 12. And because in one kingdome, men of one citie commonly loue best, that we might do so, he made vs fellow-citizens, and that with the Saints, vers. 19. And because in one towne factions do arise, and domesticals loue more:
but all of one commonwealth, Ephesians 2. 12. And Because in one Kingdom, men of one City commonly love best, that we might do so, he made us fellow-citizens, and that with the Saints, vers. 19. And Because in one town factions do arise, and domesticals love more:
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Let the bodie of Antichrist, because it hath not this one spirit, but like that mad bodie in the Gospell is possessed with a legion of euill spirits, let her members beate one another as did his, which cannot be bound with these chaines of vnitie,
Let the body of Antichrist, Because it hath not this one Spirit, but like that mad body in the Gospel is possessed with a legion of evil spirits, let her members beat one Another as did his, which cannot be bound with these chains of unity,
But seeing Christs bodie, which ye are, hath one spirit: I beseech you brethren by the name of our Lord Iesus Christs sake, that ye all speake one thing, that there be no dissentions among you,
But seeing Christ body, which you Are, hath one Spirit: I beseech you brothers by the name of our Lord Iesus Christ sake, that you all speak one thing, that there be no dissensions among you,
so being indeed the Prince of peace, at his returne to his Father, left he his seruāts the cognisance of peace, Ioh. 14. 27. Peace I leaue with you, my peace I giue vnto you.
so being indeed the Prince of peace, At his return to his Father, left he his Servants the cognisance of peace, John 14. 27. Peace I leave with you, my peace I give unto you.
For as malice is Satans liuerie, whereby euen Caine is discerned to be of that wicked one, 1. Iohn. 3. 12. so is loue Christes badge, by which each one is knowne to belong to this Lord, vers. 19. By this (saith he) shall all men know, that ye are my disciples and seruants,
For as malice is Satan livery, whereby even Cain is discerned to be of that wicked one, 1. John. 3. 12. so is love Christ's badge, by which each one is known to belong to this Lord, vers. 19. By this (Says he) shall all men know, that you Are my Disciples and Servants,
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if ye loue one another, Ioh. 13. 35. Not by crying, Lord, Lord, not by casting out manie diuels, not by doing anie great miracles in my name, not by prophecying in my name, Mat. 7. 22. not by speaking with the tongue of men and Angels, not by hauing the gift of prophecie, not by knowing al secrets & al knowledge, not by faith that cā remoue mountains, not by feeding the poore with al your goods,
if you love one Another, John 13. 35. Not by crying, Lord, Lord, not by casting out many Devils, not by doing any great Miracles in my name, not by prophesying in my name, Mathew 7. 22. not by speaking with the tongue of men and Angels, not by having the gift of prophecy, not by knowing all secrets & all knowledge, not by faith that can remove Mountains, not by feeding the poor with all your goods,
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nor by giuing your bodies to be burned, 1. Cor. 13. But in hoc cognoscent, by this cognisance shall all men know ye are my seruants, if ye loue one another.
nor by giving your bodies to be burned, 1. Cor. 13. But in hoc cognoscent, by this cognisance shall all men know you Are my Servants, if you love one Another.
but NONLATINALPHABET, saith the Apostle, by this badge are the children of God knowne & the children of the diuell, 1. Ioh. 3. 10. This was the badge, whereby as the Scribes and Pharises knew by the boldnesse and learning of Peter and Iohn, that they had bene with Christ:
but, Says the Apostle, by this badge Are the children of God known & the children of the Devil, 1. John 3. 10. This was the badge, whereby as the Scribes and Pharisees knew by the boldness and learning of Peter and John, that they had be with christ:
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so the heathen knew those primitiue saints to be Christians and belonged to Christ, when they cried, Vide vt inuicem se diligant, See how these Christians loue one another.
so the heathen knew those primitive Saints to be Christians and belonged to christ, when they cried, Vide vt Inuicem se diligant, See how these Christians love one Another.
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Ipsi enim inuicem oderunt, for they hated one another, saith Tertullian, and shewed by their badge, that they were of their father the diuell, seeing the lustes of their father they would do,
Ipsi enim Inuicem oderunt, for they hated one Another, Says Tertullian, and showed by their badge, that they were of their father the Devil, seeing the lusts of their father they would do,
Which badge of one Lord, seeing to weare on one arme is not sufficient for them, who like Publicans and sinners loue none but their friends, Math. 5. 46. our prince of peace,
Which badge of one Lord, seeing to wear on one arm is not sufficient for them, who like Publicans and Sinners love none but their Friends, Math. 5. 46. our Prince of peace,
but also on their back, and loue their foes as well as their friends, Math. 5. 44. A new commaundement (saith this one Lord) I giue vnto you, that ye loue one another, Ioh. 13. 34. But how one another? Euen as I (saith he) haue loued you mine enemies, that ye loue one another.
but also on their back, and love their foes as well as their Friends, Math. 5. 44. A new Commandment (Says this one Lord) I give unto you, that you love one Another, John 13. 34. But how one Another? Eve as I (Says he) have loved you mine enemies, that you love one Another.
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Louers of their foes they are his nearest kinne, euen his father, and mother, his sisters and his brethren, Math. 12. 50. Now (beloued in Christ Iesus) sith this one Lord left vs his badge when he went, to know vs to be his seruants when he returnes, what will he say when he finds on our backes the marke of the Beast,
Lovers of their foes they Are his nearest kin, even his father, and mother, his Sisters and his brothers, Math. 12. 50. Now (Beloved in christ Iesus) sith this one Lord left us his badge when he went, to know us to be his Servants when he returns, what will he say when he finds on our backs the mark of the Beast,
and on our breasts the badge of the diuel? He will say to such Christians as he said of the coine, Whose image and superscription hath it? whose badge and cognisance is this that you weare? Satans? why then giue to Satan that which is Satans:
and on our breasts the badge of the Devil? He will say to such Christians as he said of the coin, Whose image and superscription hath it? whose badge and cognisance is this that you wear? Satan? why then give to Satan that which is Satan:
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Erit tempus, there will be, there will be a time, when he will discerne betweene the righteous and the wicked, saith the Prophet, betweene him that serueth God and him that serueth him not, Vers. last.
Erit Tempus, there will be, there will be a time, when he will discern between the righteous and the wicked, Says the Prophet, between him that serveth God and him that serveth him not, Vers. last.
either of them is so specifically one in the obiect of one Lord which they apprehend (though neither numerically one in the subiects wherein they are comprehended) that they should linke the subiects together wherein they dwell, to this one Lord whereon they worke.
either of them is so specifically one in the Object of one Lord which they apprehend (though neither numerically one in the Subjects wherein they Are comprehended) that they should link the Subjects together wherein they dwell, to this one Lord whereon they work.
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2. 4. which in S. Paul is not numerically one with the faith of his Titus, yet haue they both one faith of the elect, Tit. 1. 1. which specifically is one,
2. 4. which in S. Paul is not numerically one with the faith of his Titus, yet have they both one faith of the elect, Tit. 1. 1. which specifically is one,
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and called a common faith to them both in respect of the obiect, vers. 4. and still through the Scripture termed in the singular number, the faith of the Saints, whether Iewes or Gentiles.
and called a Common faith to them both in respect of the Object, vers. 4. and still through the Scripture termed in the singular number, the faith of the Saints, whither Iewes or Gentiles.
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For howsoeuer that Apostle may seeme vnto some, to distinguish the Iewes faith from the faith of the Gentiles, in saying, One God shall iustifie circumcision of faith, and through faith vncircumcision, Rom. 3. 30. from which diuerse prepositiōs in other places Origen here proposeth some diuersitie:
For howsoever that Apostle may seem unto Some, to distinguish the Iewes faith from the faith of the Gentiles, in saying, One God shall justify circumcision of faith, and through faith uncircumcision, Rom. 3. 30. from which diverse prepositions in other places Origen Here Proposeth Some diversity:
for as here he auerreth, circumcision shall be iustified of faith, so elsewhere he auoucheth that God wil iustifie the Gentiles NONLATINALPHABET of faith also, Gal. 3. 8. And as here he affirmeth, that vncircumcision shall be iustified by faith,
for as Here he averreth, circumcision shall be justified of faith, so elsewhere he avoucheth that God will justify the Gentiles of faith also, Gal. 3. 8. And as Here he Affirmeth, that uncircumcision shall be justified by faith,
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so elsewhere he confirmeth, that the Iewes shall be iustified NONLATINALPHABET likewise by faith, Gal. 2. 16. But this one faith shadowed vnder these two prepositions,
so elsewhere he confirmeth, that the Iewes shall be justified likewise by faith, Gal. 2. 16. But this one faith shadowed under these two prepositions,
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whether it was thus spoken ad veritatē locutionis, as that Father noteth, as Pharaoh his dreame though one in matter was doubled in manner, because the thing was certaine and of importance:
whither it was thus spoken ad veritatē locutionis, as that Father notes, as Pharaoh his dream though one in matter was doubled in manner, Because the thing was certain and of importance:
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Or those of faith, saith Caluin, because they were borne heires of the couenant, and receiued it ex patribus, of their fathers, Rom. 9. and these by faith, because it was to them aduentitious and through the fall of the Iewes. Rom. 11. 11. There also may seeme one faith of the Iewes and another of Gentiles, where the Apostle saith, By the Gospell the righteousnesse of God is reuealed from faith to faith. Roman.
Or those of faith, Says Calvin, Because they were born Heirs of the Covenant, and received it ex Patribus, of their Father's, Rom. 9. and these by faith, Because it was to them adventitious and through the fallen of the Iewes. Rom. 11. 11. There also may seem one faith of the Iewes and Another of Gentiles, where the Apostle Says, By the Gospel the righteousness of God is revealed from faith to faith. Roman.
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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:
as Ambrose: or from faith in the old, to faith in the new Testament, as Chrysostom: or rather from faith imperfect, to faith more perfect in degree, with Musculus and Aretius I rather deem:
surely it is not distinct in either, but one in both them and vs, which like Ianus being bifrons, two-faced, in the Iewes (as it did in Abraham that saw Christs day) looked forward to him that was to come,
surely it is not distinct in either, but one in both them and us, which like Ianus being Bifrons, twofaced, in the Iewes (as it did in Abraham that saw Christ day) looked forward to him that was to come,
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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.
and in us Gentiles looks backward unto him who is already gone, as Peter witnessed of us both when he spoke of this Bifrons fides, Act. 15. 11. We believe to be saved through the grace of christ even as they.
so is it semblable to like phrase of Scripture, where the godly are said to grow frō 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. frō a litle faith to a great faith,
so is it semblable to like phrase of Scripture, where the godly Are said to grow from strength to strength, Psalm 84. and to be changed from glory to glory by the Spirit of the Lord, 2. Cor. 3. 18. and Here from faith to faith, Ro. 1. 17. from a little faith to a great faith,
yet he purporteth but one, quae per augmentū 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.
yet he purporteth but one, Quae per augmentū ad perfectionem contendat, a mustered seed of faith planted by Paul, which watered by Apollo, may grow up to a great tree, in whose branches the graces of heaven may built their nests, as he seems to allude.
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 vnder the Law,
though not in every Subject wherein it dwells, yet one in the Object on which it works, the free grace of God in christ Iesus, who was yesterday under the Law,
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How should we not then all agree in one light of truth, being 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 nourishmēt 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,
How should we not then all agree in one Light of truth, being so many beams shining from this one Sun of righteousness? How should we not all bear one fruit of the Spirit, being so many branches ingrafted in this one vine and root of Iesse? How should we not all relish alike each to other, being so many brooks derived from this one fountain of grace? How should we not all consent in one sense and judgement, being so many nerves proceeding from this one head of Wisdom? How should we not all be of one affection, being so many arteries springing from this one heart of love? How should we not all be of one mind, being so many Veins drawing our nourishment from this one liver of life? How should we not all be of one accord in christ Iesus, being so many lines drawn from this one centre of grace? How should we not lastly square and proportion all our Souls and bodies each to other, being so many living stones coupled and built together on this corner stone and Foundation christ Iesus the author & finisher of this one faith? O what Sympathy in our bodies,
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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 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 made vs all enter into the holy place by one new and liuing way,
and unity in our Souls should it make, that these desperate compatients Are healed by this one physician? O what symphony of tongues and free affection should it cause, that forlorn captives we Are freed all together by this one redemption? O what unity of Spirit and conjunction of mind bred it in the children of Israel, that this one Saviour made them all one miraculous Way into the holy land, through the read sea wherein he drowned their enemies? And what Union of mind should it cause in us true Israel, that he hath made us all enter into the holy place by one new and living Way,
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euē 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,
even his blood, in the read sea whereof he hath drowned all our foes the fiends of hell? As we all then (blessed brothers) go this one Way through truth unto life,
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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 Stapleton slaunder our Church with renting this one faith,
how can we be but unequally yoked with those Infidels? What fraternity and fellowship can the righteousness of christ have with the unrighteousness of Antichrist? What communion or Common Union can Light have with darkness? What concord christ with Belial? What part the believer aright with the infidel? & what agreement the temple of God with Devils? Says S. Paul 2. Cor. 6. 16. For though Stapleton slander 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 conference learnedly shewed:
yet sith the Foundation of their faith is not the rock alone whereon we built, but that other of sand. 1. Cor. 3. as hath been in conference learnedly showed:
seeing they botch to it the menstruous and filthie clouts of their owne righteousnesse, which like the curtald garments of Dauids seruants cannot hide their shame,
seeing they botch to it the menstruous and filthy clouts of their own righteousness, which like the curtald garments of David Servants cannot hide their shame,
and made them coates of skins to hide all their nakednesse, Gen. 3. 21. so till Christ take from them their rags of righteousnesse and figge leaues of merites,
and made them coats of skins to hide all their nakedness, Gen. 3. 21. so till christ take from them their rags of righteousness and fig leaves of merits,
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and put on them his sheepes clothing, which is the robe of his innocency, we must thinke they haue not put on the Lord Iesus the author and finisher of this one faith,
and put on them his Sheep clothing, which is the robe of his innocency, we must think they have not put on the Lord Iesus the author and finisher of this one faith,
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In dangers, Nicholas in shipwracke, as the heathens did Neptune: Laurence and Florianus in house-burnings, as the Ethnicks did Ʋesta: Iohn and Paule in tempests: Leonard in bonds & imprisonment:
In dangers, Nicholas in shipwreck, as the Heathens did Neptune: Laurence and Florianus in house-burnings, as the Ethnics did Ʋesta: John and Paul in tempests: Leonard in bonds & imprisonment:
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for diseases, Valentine in the falling sicknesse, as they did Hercules: Roctius and Sebastian in the Plague: Ottilia for sore eyes; Apollonia for the tooth-ach:
for diseases, Valentine in the falling sickness, as they did Hercules: Roctius and Sebastian in the Plague: Ottilia for soar eyes; Apollonia for the toothache:
Margaret in child-birth, as the pagans did Iuno: and Petronella for feuers. For tēporall things, generally Anne, as the painims did Iuno: S. Lupus for their corne,
Margaret in childbirth, as the Pagans did Iuno: and Petronella for fevers. For temporal things, generally Anne, as the Painims did Iuno: S. Lupus for their corn,
as the other did Ceres: Vrban & Medard for their vines, as they did Bacchus: Gallus for their geese: Anthonie for their swine: Wendeline for their sheepe: Eulogius for their horses: Pelagius for their oxen.
as the other did Ceres: Urban & Medard for their vines, as they did Bacchus: Gallus for their geese: Anthony for their Swine: Wendeline for their sheep: Eulogius for their Horses: Pelagius for their oxen.
Casman and Damianus in physicke, as the other Esculapius. In mechanicall trades, Crispine in the shoes trade, Gudman in the butchers, Seuerine in the weauers,
Casman and Damianus in physic, as the other Esculapius. In mechanical trades, Crispin in the shoes trade, Gudman in the butchers, Severin in the weavers,
as in Germanie S. Martine and S. George: in Italie, Peter and S. Paule: In Spaine S. Iames: in France Michael and Dionysius: in Heluetia Marie: in Hungary Lodouick: in Poland Stanislaus: in Muscouie Nicholas: in Borussia Albert: in Colen the three wisemen of the East, called the three Kings of Colen:
as in Germany S. Martin and S. George: in Italy, Peter and S. Paul: In Spain S. James: in France Michael and Dionysius: in Helvetia Marry: in Hungary Lodouick: in Poland Stanislaus: in Muscovy Nicholas: in Borussia Albert: in Colen the three Wise men of the East, called the three Kings of Colen:
in Auspurge Huldericke: in Millaine S. Ambrose: and at Francfort Bartholomew: & quomodo possint vno loco libri huius commemorari omnia nomina deorum & dearum quae grandibus voluminibus vix comprehendere potuerunt? as speaketh Austine in that catalogue of the gods among the heathen,
in Auspurge Huldericke: in Milan S. Ambrose: and At Frankfurt Bartholomew: & quomodo possint vno loco Libri Huius commemorari omnia nomina Gods & dearum Quae grandibus voluminibus vix comprehendere potuerunt? as speaks Augustine in that catalogue of the God's among the heathen,
how can I in one Chapter of this booke recken the beadrole & recite all the names of their gods and goddesses, which a large volume could not containe, seeing singulis rebus propria dispertiunt officia numinum, as he speaketh of them;
how can I in one Chapter of this book reckon the beadrole & recite all the names of their God's and Goddesses, which a large volume could not contain, seeing Singulis rebus propria dispertiunt Offices numinum, as he speaks of them;
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they haue tutelar gods in euery toy & trifle, that I may iustly exprobrate to them as Ieremie did to the idolatrous Israelites, Where are thy gods that thou hast made thee? Let them arise if they can helpe thee in time of thy trouble.
they have tutelar God's in every toy & trifle, that I may justly exprobrate to them as Ieremie did to the idolatrous Israelites, Where Are thy God's that thou hast made thee? Let them arise if they can help thee in time of thy trouble.
as the Rauen from the Arke neuer to returne, and drawne away the inhabitants of their Citie, saying, Let vs goe and serue other gods which we haue not knowne:
as the Raven from the Ark never to return, and drawn away the inhabitants of their city, saying, Let us go and serve other God's which we have not known:
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seeing they went out from vs, that were not of vs (for if they had bene of vs they would haue continued with vs) either for ambitious preheminence, like Diotrephes, by that serpentine perswasion, Here shall ye be as gods:
seeing they went out from us, that were not of us (for if they had be of us they would have continued with us) either for ambitious pre-eminence, like Diotrephes, by that serpentine persuasion, Here shall you be as God's:
or as said Saul to his seruants, Heare now ye sonnes of Gemini, will the son of Ishas, will Christ the roote of Iesse, giue euery one of you fields and vineyards, will he make you all Captaines ouer thousands,
or as said Saul to his Servants, Hear now you Sons of Gemini, will the son of Ishas, will christ the root of Iesse, give every one of you fields and vineyards, will he make you all Captains over thousands,
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and Captaines ouer hundreds, that ye all haue conspired against me? Seeing they haue forsaken vs in the foundation, iustly we them in the building of this one faith,
and Captains over hundreds, that you all have conspired against me? Seeing they have forsaken us in the Foundation, justly we them in the building of this one faith,
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when they giue vs not the right hands of fellowship, but sinistraes societatis, the left hands of their Iesuiticall societie? Wherefore no reconcilement to them who are the enemies of one faith,
when they give us not the right hands of fellowship, but sinistraes societatis, the left hands of their Jesuitical society? Wherefore no reconcilement to them who Are the enemies of one faith,
as Israel was forbiddē to make peace with Moab and Ammon, Deut. 23. 6. And though they crie like Iehoram, Is it peace Iehu? is it peace Protestant? we may answer like him, What peace,
as Israel was forbidden to make peace with Moab and Ammon, Deuteronomy 23. 6. And though they cry like Jehoram, Is it peace Iehu? is it peace Protestant? we may answer like him, What peace,
whiles the whoredomes of thy mother Iezabel and her whichcrafts are yet in great number? For as the Prophet Iehu asked Ichosaphat, Wouldest thou helpe the wicked,
while the whoredoms of thy mother Jezebel and her whichcrafts Are yet in great number? For as the Prophet Iehu asked Jehoshaphat, Wouldst thou help the wicked,
as he perswaded Iapheth to dwell in the tents of Shem. Meane while (saith that writer) we must embrace all of them which submit themselues to this one faith and righteousnes of God:
as he persuaded Japheth to dwell in the tents of Shem. Mean while (Says that writer) we must embrace all of them which submit themselves to this one faith and righteousness of God:
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and let vs wish with stretched out armes to embrace all that dissent from vs, if to returne in vnitatem fidei, into this vnitie of faith they refuse not.
and let us wish with stretched out arms to embrace all that dissent from us, if to return in vnitatem fidei, into this unity of faith they refuse not.
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If any kicke against the prickes, valere sinamus, let vs bid them adieu, because no fraternitie must we haue but with the chilof God and brethren in one faith. Which seeing we hold fast as the anker of our hope, stedfast and sure in all stormes, we should not like Pauls mariners so iar in our iudgements,
If any kick against the pricks, Valere sinamus, let us bid them adieu, Because no fraternity must we have but with the chilof God and brothers in one faith. Which seeing we hold fast as the anchor of our hope, steadfast and sure in all storms, we should not like Paul's Mariners so jar in our Judgments,
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surely as that doctrin is no other but the Gospel of peace; nor hath any author but the God of peace, nor any ministers but the messengers of peace: so requireth it no dutie more then the studie of peace, nor commendeth any vnitie so much as the bond of peace, nor cōmandeth any profession so often as her followers to be children of peace, nor any charge so straite as her Apostles and sent ones to be Embassadors of peace. Neuertheles though we all proceed by one rule of this matter,
surely as that Doctrine is no other but the Gospel of peace; nor hath any author but the God of peace, nor any Ministers but the messengers of peace: so requires it no duty more then the study of peace, nor commends any unity so much as the bound of peace, nor commands any profession so often as her followers to be children of peace, nor any charge so strait as her Apostles and sent ones to be ambassadors of peace. Nevertheless though we all proceed by one Rule of this matter,
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yet mind we not so all one thing in the manner, but that consenting in the doctrine which is according to godlines, we dissent in some questions and strife of words, whereof commeth enuie and euil surmises, 1. Tim. 6. 5. Of which teaching otherwise, I dare not,
yet mind we not so all one thing in the manner, but that consenting in the Doctrine which is according to godliness, we dissent in Some questions and strife of words, whereof comes envy and evil surmises, 1. Tim. 6. 5. Of which teaching otherwise, I Dare not,
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as Tully said of some, Nobis nostra academia magnam licentiam d•t, our Vniuersitie this way giues vs much libertie, vt quodcunque maxime probabile occurraet id iure nostro liceat defendere, that we may broach whatsoeuer strange doctrine we thinke probable.
as Tully said of Some, Nobis nostra academia magnam licentiam d•t, our university this Way gives us much liberty, vt quodcunque maxim probabile occurraet id iure nostro liceat defendere, that we may broach whatsoever strange Doctrine we think probable.
Yet dare I with Gregorie auouch of some new-fangled questionists, Praedicamenta doctrinae quae quaerunt ad questionem, habere non valent ad refectionem, that they giue heed to brawlings about the law, which breed questions rather then godly edifying which is by faith, 1. Tim. 1. 4. as whether the late writers are not to be preferred to the auncient fathers:
Yet Dare I with Gregory avouch of Some newfangled questionists, Predicaments Doctrine Quae quaerunt ad questionem, habere non valent ad refectionem, that they give heed to brawlings about the law, which breed questions rather then godly edifying which is by faith, 1. Tim. 1. 4. as whither the late writers Are not to be preferred to the ancient Father's:
The Apostle bids such put away these questions, because they are foolish and vnlearned, 2. Timoth. 2. 23. Foolish in preferring the children before their fathers,
The Apostle bids such put away these questions, Because they Are foolish and unlearned, 2. Timothy 2. 23. Foolish in preferring the children before their Father's,
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as our greene haire doth it selfe before gray heads, and imberbis theologiae thinks it self able to teach graue Doctors how to preach, Ʋnlearned, in calling the lawfulnesse of learning into question;
as our green hair does it self before grey Heads, and imberbis Theologiae thinks it self able to teach graven Doctors how to preach, Ʋnlearned, in calling the lawfulness of learning into question;
and in Timothy and Titus commaundeth all Bishops which are the heads of the tribes and ouerseers of the seers, not onely to put them away when they are broached by them,
and in Timothy and Titus commandeth all Bishops which Are the Heads of the tribes and Overseers of the seers, not only to put them away when they Are broached by them,
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but to stay foolish questions, or as the word may import, to quench them in one before they set many or any in the Church on fire, 2. Tim. 2 16. Tit. 3. 9. For as fire (saith Plutarch ) begins not first in the sacred and publicke places,
but to stay foolish questions, or as the word may import, to quench them in one before they Set many or any in the Church on fire, 2. Tim. 2 16. Tit. 3. 9. For as fire (Says Plutarch) begins not First in the sacred and public places,
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but prescribe also generant tenants of our Church to be followed by Churchmen in the lesser matters of doctrine, that these foolish questions and vnlearned might be stayed.
but prescribe also generant tenants of our Church to be followed by Churchmen in the lesser matters of Doctrine, that these foolish questions and unlearned might be stayed.
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And if the Iewes be tied to their Cabala, the Turkes to their Alcaron, Logicians to the axioms of their Aristotle, Phisitions to the aphorismes of their Hippocrates and Galen, Geometricians to the compasses of Eisclide, Rhetoricians to the precepts of Tully. Lawyers to the maxims of their Iustinian, yea Grammatians to the rules of their Lilly, why not babes in Christs schoole to her rules, who is a Lilly of the vallies,
And if the Iewes be tied to their Cabala, the Turkes to their alcaron, Logicians to the axioms of their Aristotle, Physicians to the aphorisms of their Hippocrates and Galen, Geometricians to the compasses of Eisclide, Rhetoricians to the Precepts of Tully. Lawyers to the maxims of their Iustinian, yea Grammarians to the rules of their Lily, why not babes in Christ school to her rules, who is a Lily of the valleys,
We reade of a craftie King in Plutarch, who knowing his enemies the Egyptians would out match him in strength if they matched in minds and accorded in their counsel, enioined each country the worshipping of diuers beasts which were enemies by nature,
We read of a crafty King in Plutarch, who knowing his enemies the egyptians would out match him in strength if they matched in minds and accorded in their counsel, enjoined each country the worshipping of diverse beasts which were enemies by nature,
and while euery one defended his beast against the rauin of another, and tooke his wrongs impatiently, it came to passe at last (saith mine author) vt ob animaliū immicitias ipsae quoque gentes re no obserua•a infestae sibi inuicem hostes { que } redderētur, that by the enmity of their beasts the people themselues vnawares became such enemies that he subdued them.
and while every one defended his beast against the ravine of Another, and took his wrongs impatiently, it Come to pass At last (Says mine author) vt ob animaliū immicitias ipsae quoque gentes re no obserua•a infestae sibi Inuicem hosts { que } redderētur, that by the enmity of their beasts the people themselves unawares became such enemies that he subdued them.
Thus and more then so subtile is the Prince of darknes, who perceiuing vs to be insuperabiles nisi separabiles, impregnable while knit in one mind and iudgement, he soweth strange questions among vs,
Thus and more then so subtle is the Prince of darkness, who perceiving us to be insuperabiles nisi separabiles, impregnable while knit in one mind and judgement, he Soweth strange questions among us,
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and these contray opinions while we defend against others, & contend about strife of words, ob opinichum inimicitias re nō obseruata ipsi quoque h•stes reddimur, of this doting on questions and strife of words (to English it from S. Paul) commeth enuy, strife, railings,
and these country opinions while we defend against Others, & contend about strife of words, ob opinichum inimicitias re nō obseruata ipsi quoque h•stes reddimur, of this doting on questions and strife of words (to English it from S. Paul) comes envy, strife, railings,
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and euil surmisings through vaine disputations of men, 1. Tim. 6. 4. After which nouelties as mens eares do naturally itch, 2. Tim. 4. 3. when Athenian-like they giue themselues to nothing so much as to heate some new things:
and evil surmisings through vain disputations of men, 1. Tim. 6. 4. After which novelties as men's ears do naturally itch, 2. Tim. 4. 3. when Athenian-like they give themselves to nothing so much as to heat Some new things:
so are thereby wauering children caried about with euery wind of vaine doctrine, NONLATINALPHABET, by hazard-cast and chance-throw of men that speake at aduantage,
so Are thereby wavering children carried about with every wind of vain Doctrine,, by hazard-cast and chance-throw of men that speak At advantage,
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least their life cast their doctrine in the teeth with that reproch, Rom. 2. 21. Thou which teachest another peace, teachest thou not thy selfe? and thou that preachest a man shold not •ar in the house, doest thou warre in the temple of God? For as Nazianzene said wittily of Zacharies silence, the strings of whose tongue his son Iohn Baptists birth vnloosed, non decebat vt pater vocis sileret cum vox progrederetur, it was not meet the father who had begotten a voice and a crier, should himselfe remaine silent:
lest their life cast their Doctrine in the teeth with that reproach, Rom. 2. 21. Thou which Teachest Another peace, Teachest thou not thy self? and thou that Preachest a man should not •ar in the house, dost thou war in the temple of God? For as Nazianzene said wittily of Zacharies silence, the strings of whose tongue his son John Baptists birth unloosed, non decebat vt pater Vocis sileret cum vox progrederetur, it was not meet the father who had begotten a voice and a crier, should himself remain silent:
From which, whether strife of words in his doctriue, or railing and enuie in life, (the two daughters of teaching otherwise, 1. Tim. 6. 3.) how can I better disswade my fellow-seruant,
From which, whither strife of words in his Doctrine, or railing and envy in life, (the two daughters of teaching otherwise, 1. Tim. 6. 3.) how can I better dissuade my Fellow servant,
and attends not to his doctrine in the other, he shall neither saue himself nor those that heare him, 1. Tim 4. 16. For though he swell with the abundance of supposed reuelations in the profunditie of his knowledge,
and attends not to his Doctrine in the other, he shall neither save himself nor those that hear him, 1. Tim 4. 16. For though he swell with the abundance of supposed revelations in the profundity of his knowledge,
yet that science puffes him but vp, saith the Apostle, •e. 4 and like a bladder with a pricke of his conscience shall he ineuocably shrinke, being destitute of true wisedome, and corrupt in his mind.
yet that science puffs him but up, Says the Apostle, •e. 4 and like a bladder with a prick of his conscience shall he ineuocably shrink, being destitute of true Wisdom, and corrupt in his mind.
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And if thus he sit in Moses chaire to his people, and in that seate of wickednesse to fellow-pastors, he may happ•ly saue his flocke by preaching to others,
And if thus he fit in Moses chair to his people, and in that seat of wickedness to fellow-pastors, he may happ•ly save his flock by preaching to Others,
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For if thus like Mercurie, he point out the way of peace to others which himselfe doth not walke, he shall be that vnwise wittie man which hath instructed many,
For if thus like Mercury, he point out the Way of peace to Others which himself does not walk, he shall be that unwise witty man which hath instructed many,
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and yet is vnprofitable to him selfe, Eccles. 37. 18. yea so vnprofitable, as although like the water of Baptisme, saith Gregory, he wash away by Gods grace the sinnes of other men,
and yet is unprofitable to him self, Eccles. 37. 18. yea so unprofitable, as although like the water of Baptism, Says Gregory, he wash away by God's grace the Sins of other men,
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and send them to heauen, ipse tamen in cloacas descendet, yet shall him selfe like it goe downe into the sincke of sinne and pit of perdition, that all men may truly crie of him as they did of Christ vntruly, He saued others, but himselfe he cannot saue, and himself at his end most wretchedly complaine, They made me the keeper of others vines,
and send them to heaven, ipse tamen in cloacas descendet, yet shall him self like it go down into the sink of sin and pit of perdition, that all men may truly cry of him as they did of christ untruly, He saved Others, but himself he cannot save, and himself At his end most wretchedly complain, They made me the keeper of Others vines,
Which the rather he should attend, seeing as by strife, enuie, and hatred, which come of strange questions and teaching otherwise, he shall not saue himselfe:
Which the rather he should attend, seeing as by strife, envy, and hatred, which come of strange questions and teaching otherwise, he shall not save himself:
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as they said to the chiefe shepheard of our soules, quid facis, quid operaris, vt videamus & credamus tibi? What doest thou worke, that we may see and beleeue thee? surely thy flocke like Iaakobs sheepe in drinking of thy water, will conceiue of the immortall seede like the rods (I meane examples and workes) that are before their eyes.
as they said to the chief shepherd of our Souls, quid facis, quid operaris, vt videamus & Credamus tibi? What dost thou work, that we may see and believe thee? surely thy flock like Iaakobs sheep in drinking of thy water, will conceive of the immortal seed like the rods (I mean Examples and works) that Are before their eyes.
so these sub-shepheards & pro-pastors too, if they will perswade Israel to go the way of peace into the promised land, must like the spiers that searched that countrie, shew them first the good fruite thereof in their hands,
so these sub-shepheards & pro-pastors too, if they will persuade Israel to go the Way of peace into the promised land, must like the spiers that searched that country, show them First the good fruit thereof in their hands,
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And indeed etsi •ultis projunt dicendo quae non faciunt, pluribus tamen prodessent faciendo quae dicunt, although they winne many by saying as they do not,
And indeed Though •ultis projunt dicendo Quae non faciunt, Pluribus tamen prodessent faciendo Quae dicunt, although they win many by saying as they do not,
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yet should they gaine more by doing as they say, saith S. Aust•ne. And therefore as the house Cocke, saith Gregory, the b•tter to waken others by his crow of day, to make them rise to their labour,
yet should they gain more by doing as they say, Says S. Aust•ne. And Therefore as the house Cock, Says Gregory, the b•tter to waken Others by his crow of day, to make them rise to their labour,
so he who is the watchman of Israel, the better to waken others with that day-crow of Paule ▪ Rom. 13. Hora nunc est nos è somno expergisci, It is now the houre we should arise from sleepe, must first waken him selfe thoroughly with these two wings of taking heed to himselfe, and to doctrine, before he crie Awake thou that sleepest, stand vp from the dead,
so he who is the watchman of Israel, the better to waken Others with that day-crow of Paul ▪ Rom. 13. Hora nunc est nos è Somno expergisci, It is now the hour we should arise from sleep, must First waken him self thoroughly with these two wings of taking heed to himself, and to Doctrine, before he cry Awake thou that Sleepest, stand up from the dead,
and a voice in his apparell, a voice in his meate, and a voice in his fasting ▪ that I may truly say of him as said Paule in another meaning ▪ There were so many kinds of voices (as it came to passe) in th• 〈 ◊ 〉 word,
and a voice in his apparel, a voice in his meat, and a voice in his fasting ▪ that I may truly say of him as said Paul in Another meaning ▪ There were so many Kinds of voices (as it Come to pass) in th• 〈 ◊ 〉 word,
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Or as Plutarch spake of the Nightingale, Voxes, praeterea nihil, manie a sweet singer in Israel haue a voice and nothing else, which crieth, peace, peace to their sheepe,
Or as Plutarch spoke of the Nightingale, Voxes, praeterea nihil, many a sweet singer in Israel have a voice and nothing Else, which cries, peace, peace to their sheep,
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Wherefore as Publicans and harlots came to Iohn in the way of obedience, because he came to them in the way of righteousnesse, Math. 21. 32. and euen the Priests and elders re•oiced for a season in his light, because he was both a shining in doctrine,
Wherefore as Publicans and harlots Come to John in the Way of Obedience, Because he Come to them in the Way of righteousness, Math. 21. 32. and even the Priests and Elders re•oiced for a season in his Light, Because he was both a shining in Doctrine,
yea many walked in his light, because this starre went before them to Christ, and standing ouer him, pointed him out both by life and doctrine. Behold the Lambe:
yea many walked in his Light, Because this star went before them to christ, and standing over him, pointed him out both by life and Doctrine. Behold the Lamb:
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Otherwise if thou hold out the word of truth and peace to others, when thou art vnpeaceable thy selfe, thou art but as a swifler, which carieth a torch in his owne hand, to shew others his deformitie, whereby he is derided:
Otherwise if thou hold out the word of truth and peace to Others, when thou art unpeaceable thy self, thou art but as a swifler, which Carrieth a torch in his own hand, to show Others his deformity, whereby he is derided:
but with her falling asleepe killed him, 1. Reg 3. 19. Wherefore (to conclude this point) if pastors will haue their people to bring aures & dextras, their eares and right hands to build vp thēselues in loue,
but with her falling asleep killed him, 1. Reg 3. 19. Wherefore (to conclude this point) if Pastors will have their people to bring aures & dextras, their ears and right hands to built up themselves in love,
And then illa vox libentius auditorum corda penetrat, quam dicent is vita commendat, as Gregorie speaketh, that preaching best speedeth, which hath commendatorie letters from the practise;
And then illa vox Libentius auditorum Corda penetrate, quam Dicent is vita commendat, as Gregory speaks, that preaching best speedeth, which hath commendatory letters from the practice;
and their eyes in their hands, that like Thomas they beleeue not thy words, vnlesse they see the print of those nailes in thy hands and thy feete, which were sastened by the maisters of the assemblie.
and their eyes in their hands, that like Thomas they believe not thy words, unless they see the print of those nails in thy hands and thy feet, which were sastened by the masters of the assembly.
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And seeing the contentious pastor that beates his fellow seruant, carrieth a sword in one hand to cut downe what he built with his trowell in the other, let him take heed, saith Lactantius, least as his good preaching reproueth his euill life,
And seeing the contentious pastor that beats his fellow servant, Carrieth a sword in one hand to Cut down what he built with his trowel in the other, let him take heed, Says Lactantius, least as his good preaching Reproveth his evil life,
That when men refuse his doctrine, he may answer with the shepheard of his soule, The works that I do, they beare witnesse of me that the Father hath sent me,
That when men refuse his Doctrine, he may answer with the shepherd of his soul, The works that I do, they bear witness of me that the Father hath sent me,
And let these spirituall fathers be brethren of peace, if they will beget sonnes of peace with one faith, that as by hauing salt in themselues, they may saue their souls,
And let these spiritual Father's be brothers of peace, if they will beget Sons of peace with one faith, that as by having salt in themselves, they may save their Souls,
One baptisme, the solemne sacrament and oath of our warfare, wherein we haue sworne before God, men and Angels, to fight vnder our Captaine against his enemies together as one man.
One Baptism, the solemn sacrament and oath of our warfare, wherein we have sworn before God, men and Angels, to fight under our Captain against his enemies together as one man.
For seeing nature hath taught euen natural men NONLATINALPHABET, a loue and vnitie among fellow-soldiers, whose affectiōs and fists the same cause combineth in the field:
For seeing nature hath taught even natural men, a love and unity among fellow-soldiers, whose affections and fists the same cause combineth in the field:
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much more may grace teach Christians, who are fellow-soldiers for the soule, to fight together, like Israel, as one man, Iud. 20. 11. Let your conuersation be as becometh the Gospell of Christ, saith Paule to his Philippians, that ye continue in one spirit,
much more may grace teach Christians, who Are fellow-soldiers for the soul, to fight together, like Israel, as one man, Iud. 20. 11. Let your Conversation be as Becometh the Gospel of christ, Says Paul to his Philippians, that you continue in one Spirit,
and in one mind, NONLATINALPHABET, fighting together through the faith of the Gospell, Philip. 1. 27. Curtius storieth of certaine barbarous people, that though they were euer banding in armes one against another,
and in one mind,, fighting together through the faith of the Gospel, Philip. 1. 27. Curtius storieth of certain barbarous people, that though they were ever banding in arms one against Another,
yet when Alexander the Great came vpon them, quos aliâs bellare inter se solitos, tunc periculi societas iunxerat, the qualitie of danger wherein they were ioyned, ioyned also their hearts and hands together as one man.
yet when Alexander the Great Come upon them, quos aliâs bellare inter se solitos, tunc periculi Societas iunxerat, the quality of danger wherein they were joined, joined also their hearts and hands together as one man.
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and princes of darknesse, Eph. 6. 12. for this cause should we take vnto vs the whole armour of God, that we may be able to resist them in the euill day,
and Princes of darkness, Ephesians 6. 12. for this cause should we take unto us the Whole armour of God, that we may be able to resist them in the evil day,
This should be our synchristianismus, the Christian-continuance in one minde and one spirit, fighting together for the faith of the Gospell against the enemies of the crosse.
This should be our synchristianismus, the Christian-continuance in one mind and one Spirit, fighting together for the faith of the Gospel against the enemies of the cross.
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as that long warre twixt the house of Saul and the house of Dauid; I meane those mountaines, which as the Psalmist speakes, should haue brought peace to the vallies & people below them, with those two hils in the storie, haue fought so fiercely each against other, that they shaked the cottages,
as that long war betwixt the house of Saul and the house of David; I mean those Mountains, which as the Psalmist speaks, should have brought peace to the valleys & people below them, with those two hills in the story, have fought so fiercely each against other, that they shaked the cottages,
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It cannot be denied how some humorists (like distempering humours) would haue altered the state of this mysticall bodie, wherein frigida pugnârunt calidis, humentia siccis, and moisture or deaw of the spirit hath striuen against drought,
It cannot be denied how Some humorists (like distempering humours) would have altered the state of this mystical body, wherein Frigida pugnârunt calidis, humentia siccis, and moisture or dew of the Spirit hath striven against drought,
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Quorundam presbyterorum malignitas & perfidia, dum coniurationis suae memores, & antiqua illa contra Episcopatum me•m, 〈 ◊ 〉 contra suffragium vestrum & Dei iudicium venena retinentes ▪ instaurant veterem contra nos impugnationem suam,
Quorundam Presbyterorum malignitas & perfidia, dum coniurationis suae Memories, & Antiqua illa contra Episcopate me•m, 〈 ◊ 〉 contra suffragium Vestrum & Dei iudicium Venena retinentes ▪ instaurant veterem contra nos impugnationem suam,
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hi foments olim quibusdam confessoribus & hortamenta tribuebant, ne concerdarent cum Episcopo suo, nec Ecclesiasticam disciplinam cum fide & quiete iuxta praecepta Dominica continerent,
him foments Once Some confessoribus & hortamenta tribuebant, ne concerdarent cum Bishop Sue, nec Ecclesiasticam Disciplinam cum fide & quiet Next praecepta Dominica continerent,
Which whether it be the puffe of ambitiō in some, who like Diotrep•• would haue preheminence, qui quoniam non possunt primum ••cum in Ecclesia obtinere, idcirco illam s•indunt, vel ab ea d•ficu•t as Beza himselfe truly speaketh,
Which whither it be the puff of ambition in Some, who like Diotrep•• would have pre-eminence, qui quoniam non possunt primum ••cum in Ecclesia obtinere, Idcirco Illam s•indunt, vel ab ea d•ficu•t as Beza himself truly speaks,
or their faith beleeueth not Calu•• that great reformer of Geneua, who telleth them all so expresly, Seimus vn••uique Ecclesiae liberum esse, politiae formam ins〈 … 〉re sibi ap•am & vtilem: quia Dominus nihil certi praescripscrit.
or their faith Believeth not Calu•• that great reformer of Geneva, who Telleth them all so expressly, Seimus vn••uique Ecclesiae liberum esse, politiae formam ins〈 … 〉re sibi ap•am & vtilem: quia Dominus nihil certi praescripscrit.
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Let them heare Martin Bucer another of that mind, Ecclesiis Christi sua est permittenda libertas, quò vnaquaeque eum praefiniat modū & rationem sacrarum lectionum, interpretationum Scripturarum, Catechismi, administrationis Sacramentorum, precum & Psalmorum:
Let them hear Martin Bucer Another of that mind, Ecclesiis Christ sua est permittenda Libertas, quò vnaquaeque Eum praefiniat modum & rationem sacrarum lectionum, interpretationum Scripturarum, Catechism, administrationis Sacramentorum, precum & Psalmorum:
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item publicè peccantium reprehensionis, &c. quam possit quaelibet Ecclesia confidere suis populis maxime conducturam, &c. And exhorteth euerie reformer or deformer rather, vt quantum possis, in his rebus obserues conformitatem, that as much as thou canst, in these things thou conforme. Let them heare Gualther, who so often wished reformation, Quoad fidei & salutis doctrinā traditiones Apostolorum nullas agnoscimus, quam quae symbolo continentur, q•oad externam vero Ecclesiae formam non inficiamur illos passim multa tradidisse, de ordine coetuum Ecclesiasticorum, de Sacramentorum administratione, & tota Ecclesiae oeconomia.
item publicè sinners reprehensionis, etc. quam possit Quaelibet Ecclesia confidere suis populis maxim conducturam, etc. And exhorteth every reformer or deformer rather, vt quantum possis, in his rebus observes conformitatem, that as much as thou Canst, in these things thou conform. Let them hear Gualtherus, who so often wished Reformation, Quoad fidei & Salutis doctrinā Traditions Apostolorum nullas agnoscimus, quam Quae symbolo continentur, q•oad externam vero Ecclesiae formam non inficiamur Illos passim Multa tradidisse, de Order coetuum Ecclesiasticorum, de Sacramentorum administration, & tota Ecclesiae Economy.
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& proinde iniquos nimirum esse, qui bodie vel sub traditionū Apostolicarum nomine, vel quocunque alio praetextu omnes ad eandem formam astringere conantur.
& Therefore iniquos Nimirum esse, qui body vel sub traditionū Apostolicarum nomine, vel quocunque Alio praetextu omnes ad eandem formam astringere conantur.
and puritie whereof we brag? Is this the charitie we owe to our mother the Church and our brethren? Shall we thus Pharise-like tithe Annise and Cummin,
and purity whereof we brag? Is this the charity we owe to our mother the Church and our brothers? Shall we thus Pharisee-like tithe Anise and Cummin,
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and leaue the greater matters of the Law? Shall we thus striue and struggle in the wombe of Rebeccah? Is this the oath we tooke in our baptisme, to sight together as one man against Satan? Shall we thus stand amazed at squares and rounds ▪ at white and at black? Surely then the by-standers will say, A Puritane is a Protestant frayed out of his wits, that swalloweth a Camel in life,
and leave the greater matters of the Law? Shall we thus strive and struggle in the womb of Rebecca? Is this the oath we took in our Baptism, to sighed together as one man against Satan? Shall we thus stand amazed At squares and rounds ▪ At white and At black? Surely then the bystanders will say, A Puritan is a Protestant frayed out of his wits, that swalloweth a Camel in life,
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Totum hoc genus rerum liberas habet obseruationes, nec disciplina vlla est in his melior graui prudēti { que } Christiano, quam vt eo modo agat, quo agere viderit Ecclesiam, ad quamcunque foriè deuenerit.
Totum hoc genus rerum liberas habet obseruationes, nec Discipline vlla est in his melior graui prudēti { que } Christian, quam vt eo modo agat, quo agere viderit Church, ad quamcunque foriè deuenerit.
Quod enim neque contra fidem, neque contra bonos mores iniungitur, indifferenter est habendum, & pro eorum inter quos viuitur, societate seruandum est.
Quod enim neque contra fidem, neque contra bonos mores iniungitur, indifferenter est habendum, & Pro Their inter quos viuitur, Societate seruandum est.
First, they signed their foreheads with the signe of the crosse at their going out, coming in, apparelling, shooing, washing, eating, lying downe, sitting, lighting of candles,
First, they signed their foreheads with the Signen of the cross At their going out, coming in, appareling, shooing, washing, eating, lying down, sitting, lighting of Candles,
Secondly, as the Iewes for better remembrance sprinckled the pascall Lambes blood on their doore postes, Exod. 12. so those auncient Christians in like manner,
Secondly, as the Iewes for better remembrance sprinkled the Pascal Lambs blood on their door posts, Exod 12. so those ancient Christians in like manner,
Thirdly, wheras the heathen taunted Christians with their crucified Christ, as the Apostle 1. Cor. 1. in his dayes insinuateth of some, We preach Christ crucified, vnto the Iewes euen a stumbling block, & vnto the Grecians foolishnesse:
Thirdly, whereas the heathen taunted Christians with their Crucified christ, as the Apostle 1. Cor. 1. in his days insinuates of Some, We preach christ Crucified, unto the Iewes even a stumbling block, & unto the Greeks foolishness:
the ancient Christians stoutly resoluing with Saint Paul, Gal. 6: But God forbid that we should roioyce in any thing but in the crosse of our Lord Iesus Christ, whereby the world is crucified vnto vs,
the ancient Christians stoutly resolving with Saint Paul, Gal. 6: But God forbid that we should roioyce in any thing but in the cross of our Lord Iesus christ, whereby the world is Crucified unto us,
And this Austine in his 10. sermon on the feast of the holy Crosse, preaching on that cited text of the Apostle, Gal. 6. But God forbid that I should reioyce in any thing but in the crosse of Christ, &c. doth obserue.
And this Augustine in his 10. sermon on the feast of the holy Cross, preaching on that cited text of the Apostle, Gal. 6. But God forbid that I should rejoice in any thing but in the cross of christ, etc. does observe.
Vnde tibi insultat impius, gloriatur inde pius: vnde exultat superbus, inde gloriatur Christianus: noli erubescere de cruce Christi•ideo in fronte, tanquam in sede pudoris, signum accepisti.
Vnde tibi insultat Impius, gloriatur inde Pius: vnde exultat Superbus, inde gloriatur Christian: noli erubescere de Cruce Christi•ideo in front, tanquam in sede pudoris, signum accepisti.
& dicunt, Quale cor habetis qui Christum colitis Crucifixum? Quale cor habemus? saith he, non vtique vestrum. Sapientia huius mundi, stultitia est apud Deum, &c. Apprehendat Zachaeus sycomorum, ascendat humilis crucem.
& dicunt, Quale cor Habetis qui Christ colitis Crucifixum? Quale cor habemus? Says he, non Vtique Vestrum. Sapientia Huius mundi, Stultitia est apud God, etc. Apprehendat Zacchaeus sycomorum, ascendat Humilis crucem.
This third vse is religious, howsoeuer the other be iudged superstitious, and this is the end, reason and cause why it is vsed in Baptisme by our Church,
This third use is religious, howsoever the other be judged superstitious, and this is the end, reason and cause why it is used in Baptism by our Church,
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as the Common prayer book teacheth, where the Minister at Baptisme giueth this reason of vsing that signe, We do signe him with the signe of the crosse, in token that hereafter he shall not be ashamed to confesse the faith of Christ crucified,
as the Common prayer book Teaches, where the Minister At Baptism gives this reason of using that Signen, We do Signen him with the Signen of the cross, in token that hereafter he shall not be ashamed to confess the faith of christ Crucified,
Quid est (saith he) quod omnes nouerunt signum Christi, nisi crux Christi? Quod signum, nisi adhibeatur siue frontibus credentium, siue ipsi aquae qua regenerantur, siue oleo quo chrismate vnguntur, siue sacrificio quo aluntur, nihil eorum ritè perficitur.
Quid est (Says he) quod omnes nouerunt signum Christ, nisi crux Christ? Quod signum, nisi adhibeatur siue frontibus credentium, siue ipsi Water qua regenerantur, siue oleo quo Chrismate vnguntur, siue Sacrificio quo aluntur, nihil Their ritè perficitur.
Quomodo ergo per id quod mali faciunt, nihil boni sig ufi atur, quando per crucem Christi quam fecerunt mali in celebratione sacram•ntorum eius bonum nobis omne signatur? Yea that father ser. 15. in festo sanctae crucis saith further, Signum veteris Testamenti circumcisio in latenti carne:
Quomodo ergo per id quod mali faciunt, nihil boni sig ufi atur, quando per crucem Christ quam fecerunt mali in celebration sacram•ntorum eius bonum nobis omne signatur? Yea that father ser. 15. in Festo sanctae crucis Says further, Signum veteris Testamenti Circumcision in latenti Carnem:
Nos enim reuelata facie gloriam Domini speculantes, in eandem imaginem transformamur de gloria in gloriam, tanquam • Domini spiritu. Nouum testamentum in veteri velabatur:
Nos enim reuelata fancy gloriam Domini speculantes, in eandem imaginem transformamur de gloria in gloriam, tanquam • Domini spiritu. Novum testamentum in Veteri velabatur:
And surely sith Papists receiue Antichrists marke in their foreheads, Ap•c. 13. 16. why should not Protestants contrariwise receiue Christs mark and signe in their foreheads? Those that were saued in the cities destructiō, Ezek. 9. were signed in their foreheads with T. which last letter of the Hebrue alphabet, to this day vsed by the Samaritans, hath the forme & figure of Christs crosse which we make in our forheads,
And surely sith Papists receive Antichrists mark in their foreheads, Ap•c. 13. 16. why should not Protestants contrariwise receive Christ mark and Signen in their foreheads? Those that were saved in the cities destruction, Ezekiel 9. were signed in their foreheads with T. which last Letter of the Hebrew alphabet, to this day used by the Samaritans, hath the Form & figure of Christ cross which we make in our foreheads,
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as Ierome auoucheth, & the elect also who are saued from the power of hel, Apoc. 7. are and must be sealed in their foreheads, as the Angell auerreth.
as Jerome avoucheth, & the elect also who Are saved from the power of hell, Apocalypse 7. Are and must be sealed in their foreheads, as the Angel averreth.
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for whō if any should lay downe a thousand crownes at the feete of the crucifixe, promising to giue it them for stouping and bending to take it vp, each of them (though most poore and needy) wold rather want so great a masse of mony,
for whom if any should lay down a thousand crowns At the feet of the crucifix, promising to give it them for stooping and bending to take it up, each of them (though most poor and needy) would rather want so great a mass of money,
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For alas, whence are these wars and contentions among you? are they not hence, saith S. Iames, euen of your lusts that fight in your members? Ye lust and haue not:
For alas, whence Are these wars and contentions among you? Are they not hence, Says S. James, even of your Lustiest that fight in your members? You lust and have not:
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they dissemble ambition vnder the cloake of dislike, because the master of the feast bids them not, Friend sit vp higher, as of some here, in his daies speaketh Ioannes Sarisburiensis. And we haue many a Iohn, who if he could be Sarisburien•ss, wold preach the faith which before he destroied,
they dissemble ambition under the cloak of dislike, Because the master of the feast bids them not, Friend fit up higher, as of Some Here, in his days speaks Ioannes Sarum. And we have many a John, who if he could be Sarisburien•ss, would preach the faith which before he destroyed,
For as Antipater the Stoick when he neither could nor would dispute with Carneades that wise and learned Philosopher, who oppugned the Stoickes, wrote yet bitter bookes against him, whence he was well called Calamoboas, as pen-pratler:
For as Antipater the Stoic when he neither could nor would dispute with Carneades that wise and learned Philosopher, who oppugned the Stoics, wrote yet bitter books against him, whence he was well called Calamoboas, as pen-pratler:
so haue we some Stoical Antipaters, sonnes fighting against the fathers of our Church, whom selfe-loue (as the Parisite counselled Thraso to crosse Thais in euery word) hath made contradict their fathers in euery point of least moment.
so have we Some Stoical Antipaters, Sons fighting against the Father's of our Church, whom Self-love (as the Parisite counseled Thraso to cross Thais in every word) hath made contradict their Father's in every point of least moment.
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NONLATINALPHABET. Good Lord, it brings great sorrow to all Greekes, (said Nestor of the strife betwixt Agamemnon and Achilles: ) it causeth much griefe to Gods Church,
. Good Lord, it brings great sorrow to all Greeks, (said Nestor of the strife betwixt Agamemnon and Achilles:) it Causes much grief to God's Church,
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as betweene Paul and Barnabas, Act. 15. betwixt Paul and Peter, Gal. 2. Cyprian and Cornelius, Origen and African, Chrysostome and Theophilus of Alexandria, Epiphanius and Iohn of Ierusalem, Ruffinus and Ierome, Ierome and Austine, Austine and Simplicianus, Prosper and Hilarie, Gregorie and Eutychius of Constantinople:
as between Paul and Barnabas, Act. 15. betwixt Paul and Peter, Gal. 2. Cyprian and Cornelius, Origen and African, Chrysostom and Theophilus of Alexandria, Epiphanius and John of Ierusalem, Ruffinus and Jerome, Jerome and Augustine, Augustine and Simplicianus, Prosper and Hillary, Gregory and Eutychius of Constantinople:
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Indeed thou doest well (quoth he) Philip to enquire of our concord, qui familiam tuam tanta patris seditione & dissentione laborare, who hast so great discord & dissention at home in thine house.
Indeed thou dost well (quoth he) Philip to inquire of our concord, qui familiam tuam tanta patris sedition & dissension laborare, who hast so great discord & dissension At home in thine house.
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Vbi sunt qui vulneribus sunt pleni, nobis verò cicatricis exprobrant? qui pedum offensiones traducunt, quum ipsi pleno ruant casu? qui coeno sunt obuoluti,
Vbi sunt qui vulneribus sunt Plenty, nobis verò cicatricis exprobrant? qui Pedum offensiones traducunt, Whom ipsi Pleno ruant casu? qui coeno sunt obuoluti,
and triumph at our spots? which see a mote in our eyes, and haue a beame in their owne? And though Bellarmine boast of their vnitie, that They are brethren in one religion, he put in a li too much,
and triumph At our spots? which see a mote in our eyes, and have a beam in their own? And though Bellarmine boast of their unity, that They Are brothers in one Religion, he put in a li too much,
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We may thinke the Lord hath come downe to these builders of Babel and confounded their language, seeing he hath thus set euery mans sword (I meane tongue and pen) of these Madianites vpon his brother in the hoast.
We may think the Lord hath come down to these Builders of Babel and confounded their language, seeing he hath thus Set every men sword (I mean tongue and pen) of these Midianites upon his brother in the host.
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this harmonie of minds in the matter of doctrine, should breed such a consort in the manner of discipline that hencefoorth we should be all of one mind and one iudgement.
this harmony of minds in the matter of Doctrine, should breed such a consort in the manner of discipline that henceforth we should be all of one mind and one judgement.
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whose pacifying wisedom in that Conference, seemes to me like that counsell of Constantine. There is no cause offered you to striue about the greatest commandement in the Scripture,
whose pacifying Wisdom in that Conference, seems to me like that counsel of Constantine. There is no cause offered you to strive about the greatest Commandment in the Scripture,
and vnitie by our iarres, who striue for such trifles, shold pitifully be rent. Popularia sunt ista, & puerili inscitia magis quàm sacerdotum & prudentum hominum sapientiae congruentia.
and unity by our jars, who strive for such trifles, should pitifully be rend. Popular sunt ista, & puerili Insight magis quàm Sacerdotum & Prudentum hominum sapientiae congruentia.
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Sith then we haue one faith, and one iudgement of our religion, and lastly one decree of the law and discipline, this that hath bred so great contention, seeing it concerneth no great matter of our religion, there is no cause it should breed any disagreement in your minds.
Sith then we have one faith, and one judgement of our Religion, and lastly one Decree of the law and discipline, this that hath bred so great contention, seeing it concerns no great matter of our Religion, there is no cause it should breed any disagreement in your minds.
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and seeing we haue not the Eagle, but the prince of the ayre for our aduersarie, Ephes. 2. 2. me thinkes it should vnite vs against the common foe of our faith.
and seeing we have not the Eagl, but the Prince of the air for our adversary, Ephesians 2. 2. me thinks it should unite us against the Common foe of our faith.
Seeing therefore ye are sworne fellow-souldiers in one Baptisme, continue knit together in one mind and one iudgement, fighting together through the Gospell;
Seeing Therefore you Are sworn fellow-soldiers in one Baptism, continue knit together in one mind and one judgement, fighting together through the Gospel;
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or deed, by the way, about your victuals and prouision, about your sackes and your money, about your Ins and your lodgings, about baiting in this earthly pilgrimage.
or deed, by the Way, about your victuals and provision, about your sacks and your money, about your Inns and your lodgings, about baiting in this earthly pilgrimage.
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And if ye chaunce here to fall out, agree with your aduersarie quickly while ye are in the way, Mat. 5. 25. for seeing by many tribulations we must enter into this kingdome and hope of our calling,
And if you chance Here to fallen out, agree with your adversary quickly while you Are in the Way, Mathew 5. 25. for seeing by many tribulations we must enter into this Kingdom and hope of our calling,
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We reade of the Harts, that when they passe the sea to an Island for pasture, the strongest swimme foremost to beare vp on their hanches the heads of the weaker,
We read of the Hearts, that when they pass the sea to an Island for pasture, the Strongest swim foremost to bear up on their haunches the Heads of the Weaker,
Such Harts, saith that Father, (often applying this storie) should Christians be one to another, that while they passe these waters of affliction to their fortunate Iland,
Such Hearts, Says that Father, (often applying this story) should Christians be one to Another, that while they pass these waters of affliction to their fortunate Island,
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They which are strong ought to beare the infirmities of the weake, and not to please themselues alone, Rom. 15. 1. They must beare one anothers burden of miserie,
They which Are strong ought to bear the infirmities of the weak, and not to please themselves alone, Rom. 15. 1. They must bear one another's burden of misery,
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and so fulfill the law, Gal. 6. 2. though euery one must beare his owne burthen of transgression, Vers•. And then indeed as the Harts by mutuall supportance in common daunger safely attaine the hauen,
and so fulfil the law, Gal. 6. 2. though every one must bear his own burden of Transgression, Vers•. And then indeed as the Hearts by mutual supportance in Common danger safely attain the Haven,
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and make not shipwrack in the sea, Quia quasi nauis est illis charitas, because charitie, as he speaketh, is their ship, their hope, their dread-nought, which conuoyeth them ouer.
and make not shipwreck in the sea, Quia quasi nauis est illis charitas, Because charity, as he speaks, is their ship, their hope, their dreadnought, which convoyeth them over.
So we communicating our helpe in communitie of perill, shall in this shippe of charitie which supporteth all, arriue safe at heauen the hauen of this hope.
So we communicating our help in community of peril, shall in this ship of charity which supporteth all, arrive safe At heaven the Haven of this hope.
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but the boat were it kept in to it would loose all, Act. 27. 31. euen so while we continue with one accord in the temple, the Church of God, tyed to the anker of this Hope, will saue vs all,
but the boat were it kept in to it would lose all, Act. 27. 31. even so while we continue with one accord in the temple, the Church of God, tied to the anchor of this Hope, will save us all,
but if any forsaking the ship and the fellowship we haue among our selues, as the manner of some is, shall flie into the cocke-boate of his priuate humor and spirit of singularitie, it endaungereth him to make shippewracke of faith and a good conscience.
but if any forsaking the ship and the fellowship we have among our selves, as the manner of Some is, shall fly into the cockboat of his private humour and Spirit of singularity, it endangereth him to make shipwrack of faith and a good conscience.
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surely as at his farewel he left vs here in peace, Peace I leaue with you, Iohn 14. so vnlesse at his returne he find vs in peace, this Hope his peace he will not giue vnto vs. Peace I leaue with you,
surely as At his farewell he left us Here in peace, Peace I leave with you, John 14. so unless At his return he find us in peace, this Hope his peace he will not give unto us Peace I leave with you,
but in his right hand is eternal peace and length of dayes, Prou. 3. 16. These be the two armes of the bridegroome (saith he) wherin his hopeful spouse resting, said of her husband, His left hand is vnder my head,
but in his right hand is Eternal peace and length of days, Prou. 3. 16. These be the two arms of the bridegroom (Says he) wherein his hopeful spouse resting, said of her husband, His left hand is under my head,
before his right hand of this Hope and eternall peace did embrace her. Laeua quidem leuat, dextra suscipit (saith Bernard) laeua medetur, & iustificat;
before his right hand of this Hope and Eternal peace did embrace her. Laeua quidem leuat, dextra suscipit (Says Bernard) laeua medetur, & iustificat;
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but in that mariage supper of the Lamb, which is the feast of copulation, when he shal take her to himself, the Bridegroome will turne that water into wine, Iohn 16, Ye now sorrow (saith he) but your sorrow shall be turned into ioy.
but in that marriage supper of the Lamb, which is the feast of copulation, when he shall take her to himself, the Bridegroom will turn that water into wine, John 16, You now sorrow (Says he) but your sorrow shall be turned into joy.
Where he shall fill animam rationalem sapientia, concupiscibilem iustitia, irascibilem tranquilitate, as Bernard speakes, all our vnderstandings with wisedome, all our wils with righteousnes,
Where he shall fill animam rationalem sapientia, concupiscibilem iustitia, irascibilem tranquilitate, as Bernard speaks, all our understandings with Wisdom, all our wills with righteousness,
These be the 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.
These be the things which eye hath not seen, nor ear hath not herd, nor ever men heart could conceive, which the God of peace hath prepared for his Sons 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 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:
This is the Light that none can approach unto, and peace that passes all understanding, Non vidit oculus lucem inaccessibilem, non audiat Auris nec Intelligat cor pacem incomprehensibilem, Says Bernard. But why do I bring you Some clusters to show you of the fruit of this good land? Why do I labour with this lure of peace to call you on in the Way of peace? Why do I speak of the praise of peace (Says Augustine) which passes all your understanding, and is not possible for me to utter? Let us defer the praise of peace, till we come to this Hope and country of peace:
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Si m•hi tercentum linguae & centum ora darentur, •f I had the tongue of men and Angels to declare and speake of them, they are more then I am able to expresse.
Si m•hi tercentum linguae & centum ora darentur, •f I had the tongue of men and Angels to declare and speak of them, they Are more then I am able to express.
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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 the cheer of it fullness of joy: where is mirth, and the exercise of it singing: whose Subject is God: the choir, Angels: the ditty, praise: and the song, Alleluia.
And beloued sonne of peace, when thy soule like the 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 Beloved son of peace, when thy soul like the Queen of Saba shall travel to this new Ierusalem to see this Solomon's Wisdom and Prince of peace (for behold a greater then Solomon is Here) and his house, whose builder & maker is God,
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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,
she will be astonished with admiration of his Kingdom, and say unto the King, It was a true word that I herd in mine own land of thy glory & of thy Wisdom,
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 Beloved brothers (which shall be the end of all) is our hope, which being such a country of peace, should persuade coheirs in a strange country 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;
This is new Ierusalem, the vision of peace, whither this one God and Father shall bring us, whom he made one body, that its members might be knit by one Spirit, to serve him one Lord, in one faith, through one Baptism;
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;
where conscience shall be the Clerk of peace, an Angel the crier of peace, Messias the Judge of peace, Saints the Jury for peace, Innocent the verdict 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:
To which country of peace, the Father of peace bring us through his Son of peace, to whom with the holy Spirit, three in person, one in essence, immortal and only wise God, be ascribed all honour, majesty, glory and dominion, now and for ever:
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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.
Praise and glory, and Wisdom, and thanks, and honour, and power, and might be unto our God for evermore. Amen. Apocalypse 7. 12. Psalm. 122. 6. O pray for the peace of Ierusalem, let them prosper that love thee.
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T•m 1. Ser. 13 in cana Dom. Dil••te •nuicem fie•t ego d•lex• vos: ••c aduerbium sicut non qua••tat•s sed qualitat•s simil••ud•em nota•. Idem ser. 5. in caen. D•m.
T•m 1. Ser. 13 in cana Dom. Dil••te •nuicem fie•t ego d•lex• vos: ••c aduerbium sicut non qua••tat•s sed qualitat•s simil••ud•em nota•. Idem ser. 5. in Caen. D•m.
I biremansit vnde respexit. ipsa in loco mansura, & transcūtes ali•s conditura Aug in Psa. 83. Facta est flatua s•lu, vt illius cōtemplatione condiantur homines, non retro respiciant, ne malum exemplum dantes ipsi remaneant & alios condiāt. Aug in Psa. 75.
I biremansit vnde respexit. ipsa in loco mansura, & transcuntes ali•s conditura Aug in Psa. 83. Facta est flatua s•lu, vt Illius contemplation condiantur homines, non retro respiciant, ne malum exemplum dantes ipsi remaneant & Alioth condiant. Aug in Psa. 75.
Sap•as dixi non ad verbum exponen••esse parabolas, ne mulia sequatur absurda, homil. 48. in Mat. 13. & non oportet cū•tacuriosè in parabolis scrutars, nec nimi • in singulis verbu cura perangi, s•d quum quid per parabolam intendie, didicerimus ande v••litate colleēda nihil est vlterius anxio conatu i•••stigādū Chrys. hom. 65. in Mat. 20.
Sap•as I have said non ad verbum exponen••esse parabolas, ne Mulia sequatur absurda, Homily. 48. in Mathew 13. & non oportet cū•tacuriosè in parabolis scrutars, nec nimi • in Singulis verbu Cure perangi, s•d Whom quid per Parabolam intendie, didicerimus and v••litate colleēda nihil est vlterius anxio conatu i•••stigandun Chrys. hom. 65. in Mathew 20.
Lib de Cor•n. milit ad omnem progressum atque promotum ▪ ad omnem aditū & exitum ad vestitum, & calceatum, ad lauacra, ad mensa•, ad lumina, ad cubilia, ad sedilia, quamcunque nos conuersatio exercet, frontem cru• is signaculo terimus. Harum & aliarum eiusmodi disciplnarū si legem expostules, scripturarum nullam inuentes, traditio tibi praerendetur auctrix consuetudo confirmatrix, & fides obsiruatrix. Rationem traditioni, consuetudeni fidei patrocinaturā aut ipse perspicies, aut ab aliquo qui perspexerit, disces.
Lib de Cor•n. Milit ad omnem progressum atque promotum ▪ ad omnem aditū & exitum ad vestitum, & calceatum, ad lauacra, ad mensa•, ad lumina, ad cubilia, ad sedilia, quamcunque nos conversation Exercet, frontem cru• is Signaculo terimus. Harum & aliarum eiusmodi disciplnarū si legem expostules, scripturarum Nullam inuentes, Tradition tibi praerendetur auctrix consuetudo confirmatrix, & fides obsiruatrix. Rationem traditioni, consuetudeni fidei patrocinaturā Or ipse perspicies, Or ab Aliquo qui perspexerit, disces.
Ierom Epist. ad Heliodor. & Epist. ad Eustoch. de virgi••tate. Lact in. lib. 4. de vera sap. cap. 27. Chrysost. tom. 3. demonst. aduers. Gent. Cyrill. Ierysol Catech 4. August in Psal. 141 & lib. 2 de Symb ad Catech. cap. 1.
Jerom Epistle and Heliodor. & Epistle and Eustochium. de virgi••tate. Lactantius in. lib. 4. de vera sap. cap. 27. Chrysostom tom. 3. Demonstrate. aduers. Gent. Cyril. Ierysol Catechism 4. August in Psalm 141 & lib. 2 the Symbol ad Catechism cap. 1.
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August. lib. 4. de Symb. ad Catech. cap. 5. non debet erubescera anima Christiana, in crucifixum se credidisse Christū. Crux illa fidelibus non est opprobrium, sed triumphus. Crux illa vexillum nostrum est contra, aduersarium diabolum.
August. lib. 4. de Symbol ad Catechism cap. 5. non debet erubescera anima Christian, in crucifixum se credidisse Christū. Crux illa fidelibus non est opprobrium, sed triumphus. Crux illa vexillum nostrum est contra, aduersarium Diabolum.
Abeant in malain rem Caluinist•e, ait annot. in Tertull. Abeant Iudai, qui citra coninmelid ferre nequeunt transuersa in medium crucis festucas velligna, quibus si proponeres ad solunt siue pe lem crucifixt mille aureos quos d•res auserē•i, mallet eorum, qui〈 … 〉 ••tam pauperimus, tanta carere pecunia, quam hoc pa•io se ad maginem crucifixi inclinare, ait De• arben lib. de m•rib. Iud. cap. 3 & 30.
Absent in malain remembering Caluinist•e, ait Annot. in Tertul Absent Judah, qui citra coninmelid Far nequeunt transuersa in medium crucis festucas velligna, quibus si proponeres ad solunt siue pe lem crucifixt mille Golden quos d•res auserē•i, mallet Their, qui〈 … 〉 ••tam pauperimus, tanta career Pecunia, quam hoc pa•io se ad maginem crucifixi inclinare, ait De• arben lib. de m•rib. Iud. cap. 3 & 30.
