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BROTHERLY 
 
 RECONCILEMENT; 
 
 Preached in Oxford for the vnion 
 of fome, and nov; publifhed with larger me- 
 ditations for the vnitic of all in this Church 
 and Common-wealth: 
 
 With 
 
 %^ini^fpotogic of the vfe of Fathers y and Secular 
 
 learning in Sermons. 
 
 By Eg i o it Ask a w of Queenes Colledge. 
 
 Afb 7. 16. 
 
 Sir s, je arc brethren : tvhjf do ye wrong one to another f 
 
 LONDON, 
 
 Printed for Giorgb Biihof. 
 
TO THE MOST 
 
 CHRISTIAN AND 
 
 MIGHTIE MONARCH, Iames, 
 
 by the grace ofGod,King of Great Britaine, 
 
 France and Ireland , Defender of the true 
 
 Cathohke andauncient Faith ,&c. 
 
 ' Oft religious & renowned Prince, 
 j when I duly confider what afennc 
 I of peace your Maieftie hath bene, 
 * Keeping peace and ami tie with all, *&s Mufti* 
 , yea an heire of reconciliation , in f^^, 
 vvhofc royall pcrfon, thofe two 
 1 princely houfes arc vnited : as alio 
 what a Father of peace and peace- 
 making reconciler, outwardly of our enemies, inwardly 
 of ourfclues,your Maieftie continueth ; I cannot but 
 iudge your Maieftie is the Salomon , in whofe peaceable 
 dayes Gods houfefhall befiniflicd 5 whcn ihus peaceis 
 tied to your pcrfon . In regard of our ctmll vnion, feeing 
 yourfrcrcd pcrfon hath toyncdthewoodoflfraclandlu.Lh 
 in one tree, tb.it they /hall he no more two peoples % neither be 
 diuided henceforth any more into two kingdomes , as the 
 *Piophet fpcaketh, I thought itfeafonablcto wrire of* 5^.37, 
 Reconciling of Brethren. And in refpeft of our Eccleft- 
 djlicall vnion, fith your (acred lclfe hath bene our peace, 
 
 Ha in 
 
The Epiflle Dedicatorie. 
 in breaking downc this partition wall of ceremonies 
 and rites in this Church ; fo making of two one , and re- 
 conciling both to one God, flaying hatred thereby: I 
 thought it bounden dutie , and prefumed to dedicate to 
 the Reconciler of Chrijlendome a worke of Brotherly Re- 
 concilement. An argument(gracious Soueraigne)if euer 
 and for any ,no w and for vs,moft needful and neceflary, 
 when notonely the bands of brotherhood are d/Jfolued z- 
 mong brethren , but (bnnesalfo (asprophefiedourSa- 
 uiour) rife againft their rcuerend fathers. How much the 
 rather may I hope your royall clemencie will put forth a 
 gracious hand, and recciue this Doue into the arkc, that 
 comes (dial I fay from the waters ofaffli*5lion^) with an 
 Oliue branch of peace and reconcilement in her mouth, 
 fith (he findes no reft for the fole of her foote, but on the 
 arke of your teftimonie! wherein I rcft 5 bcfeeching God 
 ftill to blefle you, with the head of Salomon^ the heart of 
 Dauid^znd handot Gedeon^ and fru&ifie may he your 
 work of vnion and Brotherly Reconcilement 5 that in this 
 bodie humorifme purged out, in thefeamelefle coatc 
 fcifme fewed vp , and men in orders (indeed out of all 
 order) brought into order , God may beferued in verity 
 by this Church, and prcferued in vnitie till the coming 
 of his fbnne Chrift Iefus vnto iudgement. Amen, 
 Greenwich this 27-of Aprill. 1^05. 
 
 7 our CMaiefties mojl humble 
 and loyallfubieft , 
 
 Egeon Askew, 
 
ajf'Treface to the Chriflian 
 Reader. 
 
 S5 
 
 1 
 
 111 
 
 
 EloKcdftrifthWy as a time was a foretold , jr^« « » T,m. 4.3. 
 mens cares y*ou Id itch h ssfthenian-hke ,for new * AR. \ 
 things: fo haue they now according to their luftes, 
 (rot them anhcape of Writers y and there is no 
 end 111 making many bookes, 
 
 tenet infanabilemultos 
 
 Scribcndi cacoerhes, 
 faid a c Say rift of his dyes: and in ours rre daily fee voluntarie offe- c Hum 
 rers bring fo much to the building of the tabernacle , that vmleff* 
 Mofc 'f fioutd forbid them , Prejfcs would be opprejfed, and the 
 worldnot containc the bookes mat fhould be w ritten. 
 
 IVkrcinyti 1 cannot but t.ixe our obfeene Pamphlet ers , who. 2d 
 preluntanquam prndium, runne to the Pre(fe as the hcrferujb- 
 ethwo battel, where they are wounded with their owne cjutls when 
 theyfiblift their imp erfetl tons, andfubfenbe to tl. f : fo 
 
 them I would excite ,to brin? their grame to the market, w ho 
 d lawp knowledge in their heart , as that c hoorder dtd his come J T- 
 in tk arte: or wrappevp their gifts in paper , at dtd the flouthfull* r * m ll,s6 
 fcrtint his talent in a napkin, and make their cctnnio::-pL-. ce locket . [ . . 
 biger,as he dtd his barnes, where they m#y lay vp m ft ore tl \ . 
 f rites for many yeares: for ' r th'ey fetch away thyfoule S^J 
 
 f,<*t thee, nnithen whefe fy-illthofe things be that fo long thou haft iuhk 
 praded? Whofocver art called. U 
 
 jrh themaifterofthevtne, Ioh.O.4.1 mull Workc the workes ol 
 hi that lent me, while it is day: the night commeih \shcn n< 
 mi can worke. 
 
 aJapreachtno by 8 pen 4 • WW can we tbm(e , . - 
 
 tc h m f did on with a w oc , and negi .w.?.u. 
 
 f 3 Cl]rfc i 
 
To the Chriftian Reader. 
 
 i*r. 48. io. i cur fe 3 vh^ ly nett f oer W e preach the Cjofpeli? 
 
 Inwhichrefpecl>asitftandsthemvpon, whofe tongue like Za- 
 
 charies is notvnloofed^to askewith him for writing bookes , and 
 
 write, faying: {for though their tongue cleaue to the roofe of their 
 
 mouth t yet fast Id not their right handalfo forget her cunnina: ) So 
 
 efe&honeftfi W'-tytbcjthinbeitan^honeft and comely things to leaue good chil- 
 
 cxiftimo, ijs c- dren of their mind to po ft er it ie y feeing fonnes are but of the bodie fro 
 
 f«ur?nmt°£" morta ^fied, and good bookes from t he foule by the immortall feede 
 
 nos filios rdiiv ofCjods word. Are they toofemple f why he who by the month of an 
 
 qutomcorpo. Ajpfo^bad the foolijhnejfe of a 'Prophet, hathchofen the fooltfh 
 
 ram:anima? things of the world to confound the wife, ^Arethty too weake in 
 
 tus , orationcs. themfelues? His power is madeperfetl through wealeneffe: and he y 
 
 Clem.Alcx. ibi. who with fine ft ones in D auid s fling ouerthrewftroig G oliah, hath 
 
 chofen the weake things of the world to confound tie mightie thwos. 
 
 Are they vile or deffifed among men I Why he who by the found of 
 
 T^ammes homes ouerturnedthe wals oflerichojorth chofen the vile 
 
 and defpifed things of the world to bring to nought things thatare\fo 
 
 certe" focrh? mightie through God> though weake in themfetttes, are the weapons 
 
 coram qui funt f their warfare, to caft downe holds, andeuery :hing that is exalted 
 
 fcriptis repudi- againft Chrift. Wherin^though the liuingfpiritoffpeech quiclgneth 
 
 atis, cos, qui moft^ more then the dead letter of writing , whence Paule hmfelfe 
 
 component*"' fvijhedfor writings tofpeake vnto the Galathians , that he \ight 
 
 admktere. Scd change his voice of the pen into a tongue, Gal. 4.20.7W whenYheir 
 
 quidem & Ti. bodily pre fence is weake , and their fpeech of no value, their wrings 
 
 m*o, qui fabu- may y e forcible andflrono. Neither let allthinke. that fuch as hey 
 
 las&maledr- /. J ,, , ; A / /^ r r 1 "l 1 
 
 fta componunt, are in word by letters when they are abjentyjuch can they be , \ith 
 prstcrea ecii g p au j w h en (fa areprefent with the people, 2. Corint. I o. W// 
 
 Epicuro quoq; ' . J '. J ' ■ f . fg _, . 
 
 qui eilprinceps which confederations y as they mayjhrre vpfpmtuall fathers tote* 
 8r author impi. r €ntt ^ etr youn? Samuels to the temple of 'the Lord, by the m$\h 
 
 ctam,qmn c- J * J t \ /* i t i • r t t 
 
 tiamHippona. of * which babes and fucklings y hts pratfe maybe made more pcrffi 
 cho*Mrn°wrpi- among men: fo, fit h the tabernacle is not quite finijhed, free offerers 
 terfcribere c6- need not feare their oblation {though of goates haire)Jhall be rey 
 dauam qu*i ft; #«£ ™kcn infirmiflima, the weakeft things are as ntceffariefer to 
 veritatem or*- fpirituall, as that was for the material I tabernacle of the Lord, c 
 SumTftpo- -were ridiculous, faith ] Clemens Alcxandrinus,/* refufe the w* 
 ftcris vtiJitate t ' in(TS f good men &ftudious y & admit or licece the that are neithk 
 1! 'strom 5 ' U ' Nether need any feare that of ours, which he tddeth of hu daye\ 
 
To the Chriftian Reader. 
 
 For my party when If aw many rich men, cafl of their ft: pet fixity 
 fq much into the Lords treafurte, I thought the widow es f rtkvg 
 would be needlejfe, and once refoluedwith m Ierome in like cafe, to m Lib. 
 fmcczfe from thu worke, left Ifioutd pcure water into thefea , or Pcl3 S- 
 carte wood into the forrefi, as hefpexketh, aut cnim eadem dicer c 
 ex fupcrfluo: for that that ts, hath bene, and there is now no new 
 thinovnderthe Sunne,2&\(\no\i*vc\uznn\cX\QQxz y a clarifTimo 
 ingenio occupata Tunc meliora. tsfndtndeed,tofpeake truth , this 
 difeafed Sermon , like the poore creeple at Bet he/da , had kept its 
 couch to the death, had not an Angeli at a ccrtaincfeaibn,//^/ tro- 
 bled the water, put it downe into the poole^tnd made it walke abroad. 
 Who fe fir/} conception as it wasfuddenand too prefent :fo y like the 
 vntimely fruit e of a woman thatpcrijhsth before it feeth the Sttnne, 
 might the womhe haue bene its tombe, or at mofl like the Ephcme- Scz, rife 
 roil haue huedbut one cLiy- but that thmkino it would profit e more . a , n,mos dcmlf " 
 
 j v * " f J lj per 2urcs* 
 
 by the eye, then it did by the eare, many reafons forced me to publtjh Qi> am qu* 
 it to the eye of the world, that was priuatly fpoken in the eare of a JSJ^ 
 Cotledge. Some it may be will aske me, Horac. 
 
 Amphora ccpit 
 
 Inftituij currcnte roca cur vrccus exit? Horat. 
 
 Why I extend it to a booke that was intended but a Sermon, and pro- 
 po/e a pitcher what I purpofed but a kanne % Indeed, like the woman 
 of Samaria, 1 brought a pitcher atfirfl to the well of lining water, 
 but becaufe offhort meditation I had nothing to draw with , I haue 
 now drawne deeper of Iaakobs well, filed my water pot to the brim, 
 and this aborttue tjfue hath reentred (as it were) into the wombe, 
 and bene borne agatne. In whofe fecond birth, I haue , as Galen 
 Jpeakes ofnurces, or mid-wiues framed the vnfapyioned feature and 
 lims of this infant , before I durflorefume to bring it to the church, 
 and chrtflen it in the Preffe with the name of a booke. An argument 
 (deare Chrtfltan) mofl needfullfor the/e tarring and vncharttable 
 times: wherein I befeech my ecclefutfl tea It brethren, m the bowels c f**"" i £ t i£l 
 Chris 1 1 eft is ,th.it they would preach faith that worketh through frttcbfobib* 
 loue , and « tr dotlrtne off. nth the neceffitte of q^ood '^"J^"*^ 
 
 worker.more then fome do, who by beating folely on (ale faith, haue uecefintfn^t 
 m.id? > If i ntflers of my Cod , remem- ^„J^£ 
 
 her, t h . ' caried pomegranates as well as bets, and a pome- 
 
 % 4 granate 
 
To the Chriftian Reader. 
 
 granatefor euery bell, when he went into thefanlluaryofthe Lord, 
 Exod.28. Andfo the high priest of our profe(fion,hvs dollrineftill 
 was, Euery tree that bringeth not forth good fruit e, flail be hewne 
 downe and c aft into the fire ,Matq. Thofe beaftsin Ez.e^els vifton, 
 l.Thefrafttfe*/ whereby thefoure Euangelifts are prefigured, as not onely auncient 
 ^4p!llUs. Fathers, but modernes obferue , had hands as well as wings , and an 
 
 hand for euery wing,Ezek.i. It was the Apoftles,andeuen S, Pauls 
 pratlijc, who ,and where } and 'to whom he flood mo ft on iuflification 
 by faith onely , as in his Epiftles to the %omanes and the people of 
 G alalia, when m the former part he had Uyed that good foundation 
 of faith, omit ted not in the latter end to build t hereon gold,filuer, and 
 precious ft ones of good worses. 
 %,?4uispruept. It was hisftraite charge to Tit us, and in him to al Preachers:tfjis 
 is a true fay ing,and thefe things I would thou fbouldft affirme, That 
 they which haue beleeued in God, might be carefull to flew forth 
 good worker, thefe are good andprofitable vnto men. I may adioyne 
 what he addeth, And let ours alfo learne to Jhew forth good worses 
 for neceffary vfesjhat they be not vnfuitfull. Tit. 7 .8. 14. 
 3 Thefe loof< *nd A doctrine, as necejfary in all ages , Jo mo ft needfull in our times % 
 vrKtar table therein workes are changed of many into words, walking ingoodnes 
 into talking ofGodJoands into tongues, and hearts into earer, that to 
 cure thefuperfhtion,we neglecl true deuotion\and to auoidthe opinio 
 ef meant, we caft off the care of welldoings that the faith which was 
 wont to be in words of any, isnowfearcefoundin the othes of many. 
 Where'm the difeafe of our forefathers heads is (0 danger oufly fallen 
 vpon our hearts , that whereas they hauing good hearts and bad 
 heads, being but children in vnderftandtng,might truly crie with the 
 Shunamites boy, Mine head,mine head, and their mother could not 
 hslpe them.We hauing good heads and bad hearts, may cry out with 
 Iercmy in another meaning, <JMy belly, my belly, Iampatnedatthe 
 heart : andeuery where barren faith like Rachel cryivg, Giue me 
 children,or elfe I die, giue me workes, or lam but a dead faith ;yea 
 jhe weepethforher children^ and will not be comforted becaufe they 
 /ire not.' 
 t Th ch* H ' itr °^ How mHC ^ ^ 3e rather flouldjpiritual fathers open by thefe meanes 
 the wombe of barren faith again ,with whom as it did with old Sarai, 
 it ceafeth to be after the maner of women, that God may take away 
 
 her 
 
To the Chriftian Reader. 
 
 herflander ofbarrennefle and her rebuke amono w omen: and hauing 
 her quitter full of thefe arrowes , foe may be bleffed before God, and 
 not be afbamed whenfbefpeaktth wtth her enemies in the gate* 
 
 tsf precept Apofiolicatl y not duly enough praElifed offome, if ho tJWjj? jftfc 
 thinke to make fait h fruit full \a& Gardeners do their Walnut tree y by ,^ a/ t ,*ckf*t£ 
 fltll beating onthebole.Whofe tantum crede,^/)' beleeue and thou * Luu "> f*f*ff*- 
 Jhalt be faxed, hath taught many to turne the grace of Cjod into -wan- "" 
 
 tonnt 's y & re/blue wtthEunomius, that faith without works wtlferut 
 the tume .0 f who fe blind se ale and indsfcreet {pcakingyooodwork* 
 like thofe workers may complaine y Exod. 5 .The Lordlooke vponyou 
 «ndiudge,forye haue made our fauour toftwke among the inha- 
 bitants of the land , in that ye hose put afword in their hand fir to 
 flay vs. O then Mofcs and Aaron , why caufeye the people to ceafe 
 from their workeslCjet ye to jour burdens . Lay vpon the people the 
 number of works which they did in time 'paft \dimintfh nothing therof y 
 fir they be idle jher fire they cry fayingfinly beleeue andwe jhall be 
 faued,for all things arepojfible to him that beleeueth. Which 4 jno- 
 flues,** ftitl they forced me in my ff. eech to bid our Rebecca meet her 
 fpoufe with bracelets as welas with e are -rings feeing not the hearers 
 cfthelaw,but the doers thereof are iufitfied before htm y Rom.2.i 3. 
 fofnoued they me now to pen a trad fmoft needfullfor our times) of 
 Brotherly i\econcilement , whereof none auncient or recent hath 
 particularly (that I know) written or diuulged } that lames worleet 
 might beioynedwith Pauls faith , and faith woriee through loue in 
 all Chriftianprofeffors. 
 
 Wherein f\ fonc mihi vitio detur (ai ra Patriciu<; apologised his "J^ 7 * u * 
 citing of many authors} if perchance I be blamed,es fee tally of the/e 
 idle makf-bates, and gaping or idle cautllers, that 1 haue taken mofl 
 things out of Greeke and L.uir.e WfitlTi , a> J *'pply them to mine 
 cwnevfe, Imuslanfn er them a* he did r nchmcn y Me parum ad- 
 modutnfidci rebus incis facfturum finite, C\ iblum authoricacc 
 mca niterer. zsfnd be fide , it is th?cnfiom? of 4 '/ writers to mingle 0- 
 thermens tbmffwkb their ow«r,Tum vt ccrtiora icnbant,tumvt ' 
 gracilis iocnndJtfTq;legtnttr: or tu n Aphranitis being accufednidmttf. 
 that he kid taken much cut tf Mcnaiuler; I confrffe (faith he) I 
 mi onely out of him, I w$ out of r \ \ agreed to 
 
 iwr»;.i//cr,Quodcunquc mc non poflc faccrc melius crcdidi. 
 
To the Chriftian Reader. 
 
 If next the Scriptures I haue preferred the auncient Ts.thers t§ 
 
 their children y G znushoc fermonum pofitum in hominutn vcte- 
 
 rumauthontatc&eorumilluftriumplus(ncftio quo pnc~io)vU 
 
 »Dc Araicic detur habere grauicatis , ^°Tully in lil^e cafefyak? of his citing 
 
 the aunciem ', Nequeomnem fermonemtribuimus fithono, nc 
 
 parum eflec auchontatis, fed M. Catcnifcni, qno maiorcm au- 
 
 ^Dc Scncft. thoritatem habcret oratio , as P clfewhcre heftcaketh . Neither 
 
 haue I relied on men of y eft er day, leaf my word might want warrant} 
 
 but on the auncient especially 9 t hat the mulcirude ofycarcs mighc 
 
 jprefat ad left, teach wifedomc in this trail: whereof as Imaj truly like 1 Lipfius 
 
 wli&.ciuiUoa. f his fententious centons, confefje omnia no! ;ra cfTc & nihil , that 
 
 all and nothing is mine : (o-iuftiy do Ife.rrc the authi rs rvhom I cite, 
 
 may returne Maxiizls apeflsophevpon me, Sec male dum recitas, 
 
 incipit eflfe tuum ,and their licour running through fo mesne acha* 
 
 Hunc feraare nelljhath loft much ofhisfweet nejfe. But of the manner cnokg h or too 
 
 modum noftii much: for the matter itfeffc hcufieuer this mean t leek? /. at h lear~ 
 
 noucre libclii, > i • r '• j- j - •• r> , i 
 
 Marc. nedthis meane, parcere petionis, dicere ce vtcij I , jet feme (as he 
 
 TLipObid. r jpeaketh of that his booke) homines male 31 uti & callidi feufifTc 
 
 autfcripfiffemevolcnt/quae peribmnu non fcnfi non icripfi^*/ 
 
 thinke I meant that whichneuer came in my mind, rcferunrq; ple- 
 
 raq; omnia ad hoc vnum suum , Sc quae nos communiter dixU 
 
 mus.ltc volunt accipi qua(i hi Titium auc Scium di6ta. Imo va- 
 
 tes etiam agunc , non le&ores : nee fumunt a nobis fcnlum, fed 
 
 adferunt 5 & mentcm aliquam adfinguntex fuamente : oangucs, 
 
 6 viper#,Fugio vos/ugio, & tamen vix effugio . Hoxrbeit I may 
 
 /XdNepotde fof e b motic h with Saint f Ieromc , Nullum Ifffi, nullius no- 
 
 *ita Cleric; menmeafcripturadefignatumeft . Nemincmrpcciahtermcus 
 
 fermo pulfauit.Generalss de viti js difputatio eft ; qui mihi irafci 
 
 yolueritjipfe de fe quod talis fit con(\teb\tut. 1 haue ft riueagainft 
 
 no manjbut onely hisflrife\maligned no man, but his malic r, nor en- 
 
 uiedany, but his enuie. Scio me orTenfijrum cfle quamplurimos, 
 
 iicrom.cpift. ai t hefkidinltke cafe, qui genera Jem de vitijs dilputationcm in 
 
 a ach ftlC ' MO * ^ uam rc ^ erunt contumeliam , and they Jball gaine but what he ad- 
 
 dethj&t dum mihi irafcuntur/uarn indicant confcicntiam^mul- 
 
 toq; peius de fe quam de me iudicant. Ego enim neminem no- 
 
 ininabo : nee veteris comoediae licentia certas perfonas eligam 
 
 atque perttringam . He fubnetleth a good medicine for fuch fore 
 
 badges, 
 
To the Chriftian Reader. 
 backet* Prudcntis viri eft difTimulare, imo emendare quod in fe m C:c id A .., c 
 intelligat ; &: indignari fibi magis quam m:hi,nec in monitorem 3. « M ■ 
 mdlcdi^tcgCTCtc/attblcrom.Tokcht^tbfmthstaf'e/orftfi^c?' SSjlSuJiSf" 
 friendly to their brethren , as Plutarch when he offered his booke gfniaimtmt nd 
 Brotherly louc vnto Nigrinus and Quintus agreeing brethren, » Q^mSc am. 
 fayd,\d qua? libellus cohortatur,ea vos iam agentes tcftimonio P lms *■ m - 
 potius ornari qua officij admoneri videbiminiry* this little b—k^SZtm^s 
 of 'Brotherly Reconcilement fhal rat her bear e wttnes of their vmtte, -•'^bircpc;i C . 
 then intreate them to that which willingly they do . For them thut i^pcrcre, a"™' 
 are faHiotisfolkandcontentio^yleaf lyvnderfeandlfir.il not pleafe " m ^! 
 them, as *befpeaketh : howf$ener,l pajfe little to be tndged of fetch , banc mmem 
 or of mans incitement when Iindge not myfelfe. Onely thee (gentle £™ ^ u "j ni!$ - 
 c B^eader)I would intreate, that what Socrates thought o/Hc- propter ullum 
 raclitUS his obfenre booke, thou wouldsl charitably thtnke and fay of faf^d af ['" 
 mme,\\xh rvrnKA, ytfvcuei u(x*i ft £& un fvtwuh "what Ivnder- tendoi L 
 flood is good, and I hope that which I hane not vnder flood. * If thou J£^|J 
 fh alt -find ' I touch feme kind of men , and deride their ridiculous en- qoosdcccpc*- 
 ftomes, which is not my wont, let me crane pardon for my want. If in \ 
 hate andheate againfe thefpint offengulantie andfeifme , and to a- (•«* hommei, 
 uert the readers therefro , being prouoked,/ hane culled feme decei- 
 uers of 'minds, Puritans or Pruritansjeare with this zeale dlfalpfi " b - ( h * rc C 
 enim nccefluas aduerfus huius cei taminis dodtrinas inftans, i 
 lem nobis fudorem em*cic,& vt ledtores aucnantur^/.r/; Epi- '" ° can) - 
 phaniUS in not vnlike cafe, I did it becaufc fmfulfcifme is impudent; aacoomnoat 
 and honing a whores forehead,wtll not be afhumed tillwefptt m her JLCJJJS! f " 
 
 faCC* I clpic;f:t. 
 
 In which refpetl, as I cannot hope for better acceptance of my y% :- 
 i ; J Jx t ri r n i •> nu 
 
 aowesmite thtnaia* lcxomc, of hu much , cafe into the treafurie, rr 
 
 Somewill defpi r e it as a thin? of no vaite. *wdv>k*tfc*erwe i\ rite, Ba v 
 
 difdatnetoreaae tt -.Others in hatred of ohr name cor.fider tie perfon rum fiieniiwn 
 
 not the thingys- more commend others fdence thin our indcuor.fome 3" j"„ JJ, " 1 um 
 
 count vs bold for handling n matter nener written of before :fome fc J " 
 
 thinke themfelues skiff nil and learned, if they can dentil from other £ \ 
 
 mens labours, &non quid ipfl polTint, fed quid nos non poflu- &< 
 
 musdijudiccmr/o /*///> lutftlywt/bwithL\ic\\\us,that neither tl 
 
 bell nor worft learned might be my readers , becauie I 
 
 dcrftand nothing at all, and thefc more then perchance I d 
 
 mcanc. 
 
 ai m 
 
To thcRcadcr Chriftian Reader. 
 
 ^ciccr.Jib.t, mcane.TPerfcumnoncurolcgcrc,Lxliumvolo:Per(eus is too 
 dc Oi «. framed, honest and not vnlearned L X liu s / wifh for my %eader. 
 
 tAndnow thee lintreate (good Chriftian) if thou haft not written^ 
 fufpend thy cenfure, till thou knew what it is to write and be buried 
 in a dead letter of leffe delight andperfwafton: if thou haft written, yet 
 fu fpend thy iudgement, till thou meet with a matter wherein thou 
 haft every man, andyet none for thy helpe. It is an eafie matter to 
 chaunge an Author c Graeco in Lztmumfrom his Atheriancloke 
 into a %omaine gowne. A more ea fie matter, like Chryfippus , to 
 /^ Euripides his Medea, and concealing his name , make it our 
 owne Tr age die, asfomedo, Ijpeakenotthisto t axe others , or cow- 
 mend my felfc: [AV(ju]<Mzti iU §&7<rsv n pmtiavmtjvai the brag of a 
 proud Painter: that thought be farre from my heart : oriel) I tell 
 Martial. Epigr. Momus, Carpcre vel noli noftra vel edc tua. Iflhauedone well 9 
 and as the ft or ie required, it is the thing that I de fired: let God haue 
 the praife , thee the prof te^andme the paims. But if I haue fpo^en 
 fender ly and barely, (as thoujhaltperceiue) it is that I could. The 
 (jod of peace enlighten thine vnderftandwg , and fanclifie thee 
 throughout ', that after thou haft enioyed the peace of confciencc jhoH 
 mayft pojfejfe that et email peace of God in the heavens. Amen. 
 
 Thine in the Lord, 
 Bgton K^isketv. 
 
 BRO^ 
 
BROTHERLY RE^ 
 
 CONCILEMENT. 
 
 Math. j. 24. 
 
 C7^7 //^ wdjfrjl be reconciled to tfrj Brother. 
 
 I^T^^P QdS&^& Hofc * Porters of thekingdome, who f**«*MI« 
 
 " " |i had taken away the Key of tznon/eage, i 9tH yt f9 c 9 . x% 
 
 ** Lnke 1 1 . did with their forged glofle 2^**? f"* 
 ~ (that */*//£ ^r;) fo wreft the locke and ^Ubm* 
 fence of the Law. that fooncr they could S I i cutcl ,19 '* 
 y enter thole fecreta Iehoua , the prime « veri.i 4 . 
 chamber of Gods fecreticounicll , then C^^J^ t ^ 
 I open thefc rette/ata,t\\c prcfence-cham- /'«'*/*«*/ Ci 
 bcr of his rcucaled will.For whereas the Law was not only*£*- \ '/Lugf h*. 
 
 /r,tot 
 
 but e $ 
 
 \l. 1 1 .op imp. 
 im MaiM.$. jic 
 
 'fpiritHaf/alCo to bridle the hart from the affec-tion of hatred, '^jf^dl 
 vcrf. 1 7. the Scribes and expounders of the Law ( whofe r pen it ■■ - 
 fcemes taught falfboodby tradition)mifcon(truing the turbulent fn^ffg. 
 paflions of anger, malice, and enme (as : Papifts now do) to be ™ **IW * 
 but 1 ' leaft matters of the law, Mat.^. 1 9.2c. reftraincd by their 4 p&hnci+a©. 
 gloffethc GxzprcccpttThouJha/tnot kt//,to the outward a&of' xCoI,nt -i ';• 
 murdcr,verf. 2 1 . and openly profeffed out of.not ' Afofes chairc, ~i CXi \l [^ 
 but their (toole oP wickcdncflc , whereon they imagined mif- Thuu J** »« 
 chicfe for a law,yea publikcly proclaimed (as if not ' their heart t hcr ■ iky °~ 
 alone, but m o^ too, in reading of OMofes had bene coucred hcJrt > noi,c * 
 with a vcile) that thii outward aff ton ofki'ftno one/y, and nor thefe riei. 
 tnvrard motions of the mind vc ere forbidden in this commandemer.t, £ ■V* Lfr * j 
 as" Lyra a lew by ofspring out of thc\: o\\i\c ? .fnrirju.n tan wel _v 
 obferues . Thus thefe text-corrupting glofers flaying their ft- r/ 
 pcrficiall knowledge in the vttcr court and dead letter of this <* f ij. 
 precept, nor once cntringinto the fpirit, 3nd/W#r/?ofall, mca- 
 furcd murder but with the ipan of a bloody hand; and mete 
 
 A out 
 
2 Brotherly Reconcilement. 
 
 • Efay 58. 4 . out Homicide with the *ftroke ofthefifl ofwickfdnejfe. Thus like 
 
 b Hiay 8.17. their b fathers they ranne from the liuing to the dead:and CMe- 
 zentitts-likc tying the lining fpirit of this precept to the dead\tt- 
 ter of the law,they ttifled the life therof with the dead carafter, 
 they murdrcd its foule with the killing letter, and made the 
 commandement of God of no authoritic by their glofllng tra- 
 dition. Wherefore our Lord thinking it now time co put to his 
 hand, feeing they had deftroyed his law, purgeth it from their 
 
 c Matii.u. glo(Tes,as he did the c Temple of the buyers and fellersiand ope- 
 ning with his Key of knowledge themcaning of his Fathers will, 
 quickneth the dead letter of this precept with the fpirit of truth; 
 who laying his axe notonely to the hands and branches of the 
 tree,but euen to the heart the roote of bitterne(Te,both chaines 
 
 rfLuk.13.j1.32. vp thereby an Herodian d foxe from violence or blood , and in 
 
 wdiun'&im mm a ^° ta ^ es lnc C ^"^ f° xes > anger y hatred and malice, which 
 lurking in the denne of his heart would eftfoones deftroy the 
 
 /ludg. 1 j. 4.5. vmc , and like f Sampfons foxes fet all on fire : proclaiming with 
 his etvrbi spa from heauen,that euen an ireful heart,a difdaining 
 ge(ture,and a reuiling tongue,as wel as bloody hands,are guilty 
 of murder and culpable of iudgment.Ver.2 2 .But Ifayvntoyou, 
 rohofoeuer is Angry rrith his brother vnaduifedly , (ball be guiltie of 
 Vidgementiand whofoeuer faith to his brother >Rac a, {hall be guiltie 
 of a Councel: andwhofoeuer [halfay Foole,Jhal be guilty of thege- 
 
 jTohn 10 15 henna of fire. This heauenly gardener ( if fo with 8 Mary I may 
 
 Cohercnccof r r i • \i ■ i • j - * , i y i i i 
 
 thctcxt. luppole him) nauing thus extirpated ^i7fltp0?«Titf^and plucked 
 
 vp murder by the roots^in weeding out thofe Ftbras and rootcs 
 
 hVUn.biflpm. of bitternes,verf.22: he now plants the herbe h Thilanthropos or 
 
 .14 cap. 19. brotherly loue in the ground of their hearts, verf. 23.24. to cure 
 
 f their malice,the Kings euill of the foule (Jo^hry/oslome cals h) 
 
 HnHph4. asthatvegctiue healeth the Kings euill of the body, as k Herba- 
 
 \iTtemb.Doden. ijftgobfcrue . Where feeing the 'Pbariiies to mifconceiue like 
 
 \MufcMMtt. their m auncelters , that the Almightie would be pleafed with 
 
 ***■ . their legall oblations, though their hearts as the others hands 
 
 were full of blood : he prefcious of their thoughts, preuenteth 
 
 their excufe , and doth anticipate their fuppofall in the fequcnt 
 
 I o n~3 verfes,Ifihejj.thou bring thy gift to the altar,and there remem- 
 
 fllaX-: S- 5> ^ re ^ t j iat t ^ brother fiath ought againft thec , Icaue there thy 
 
 1-4- * I gift 
 
Brotherly Reconcilement. 3 
 
 gift before the altar, and go thy rvay,firft be reconciled to thy bro- 
 ther, and then come and offer thy gift : agree wich thine aduer- 
 fary quickly ,&c.The brkfe and fumme v\ hereof I hauc hereie- 
 levStcd for the thcame of my future difcourfe, Go thy nayfirft be 
 reconciled to thy brother', paralclc whereto in fenie are thefc 
 words immediatly fubne&edjVcrf.lc.e^r^ mth thine aduer- 
 fury cjuukly\ for^r^herc is be reccnctled^ioi aduerfary t br other \ 
 for quickly, fi r ft • In which precept of our Sauiour, we may ob- ThegnenM 
 fcruc a dllm.iTion from the altar, Go thy way : fecondly , a com- **■ of thc 
 million of 'two,be reconctled to thy brother : thirdly, this without 
 all intermiiTion,y?r/?, Gothytvsyjirft be reconctled to thy brother. 
 Touching the firft,if this difmillion feeme fo indcfinit, that like Firft.thedifauf. 
 8 Teter thou askeft, Mafter,to whom (hall I go?He tels thee thy ^ffl 1 
 whole arrantj/I^M 8.1 5, If thy brother trefpaiTe againft thee, 
 go thou vnto him.and tell him his fault betvvecne thee and him 
 alone-,if he heare thec,thou halt won thy brother. If thy brother 
 of gencrati5 or rcgencratio by nature or grace, trejpsijje in word 
 or deed,faith a b writer,by iniury or contumely , faith the c glo(Tc, b Ant. in hmi 
 tgatnft thee, that thou d onely knoweft it; <o, if he be abfent,be- J /^r/.,«£«. 
 yond thc fca (faith 'tsJuftine) that much water mult not quench J*"* 
 thc fiery coales of thy loue, nor the floods drowne it : but go, wt.h£* 
 non pedibws corpora , Jed mottbtu Ammi, though not with thc iolc c Ltb ldt P rm - 
 ofthy fectcyet with the tccte of thy foule;and at lcaft( f faith he) ( ™i" "** 
 thoumuft rcfolue with thy fclfe that fo foonc asoportunity of Go. 
 going vnto him (hall offer it felfc^thou wilt be reconciled. But * '*«<•"/ *>• 
 ifpropinquitie of place will oportune thine intent, go thou ler- 
 uant with rcucrence to thy ma(ter,thou companion louinglv to 
 thy fellow , thou mailtcr with authoritic to thy feruant , fayth a 
 v v\ritcr.But vade man/net ha go in all mccknes,w ith a coole tern- 1 6*^* 
 per of rebated heatc : for as hrc cannot be quenched w ith fire, <j-l ou - 
 fo neither ("faith 1 Chryfoftome)c2n fury be allayed with fury,hth h HomU^ 9 *n 
 meeknefle and lenitie alTwagcth thc bote fit of anger, as water °"»J *• 
 cxtinguiO.ethcombuflion.And indeed thcreafon why in quen- 
 ching cuiill garboiles and domelticall combuflions, we often 
 for water addc fuell to thc fire, and oyle to the flame As^uodtr*- 
 tos tratt ipfiobtkrgamwjiuh an ' heathen, becaufc in our IDgC I 
 we chide our brothers anger: ft <]** per inSfimt peccat tines per 
 
 A 2 tr,\m 
 
4 Brotherly Reconcilement* 
 
 $rAmvitiMcamw,znd vnder pretence of corre6lion,in our anger 
 reucge the offece which through his anger he gaue vs:as if one 
 * Mathcw7«4y could fee ■ clearely to plucke out themotc in his brothers eye, 
 who hath a bcame in his ownc . Hence Tome heathens would 
 not aduenturc their fpeech in reproofe or commaund, till their 
 fury was paft and anger abated. It was the leffon of Athewdorw 
 the famous Philofopher,which at his departure from Rome he 
 gaue to OcJawits: St fttccencere contingit 6 lmperatorj&cAi thou 
 b fut.^pctb. chaunce to be angrie 6 Emperor (faith b he) fay ouer the ?4.1ec- 
 tnfme. ^^ of the Greeke Alphabet before thou burft rorth into fpeech. 
 
 Hence others durft not in their rage truft their hands with the 
 rod, nor would fit corrections among their families, nor come 
 with a rod when they could not in the fpirit ofmeekneiTe:^^- 
 • rem temftirafcerer 9 1 would beate thee if I were not angry , faid 
 c Set$ecM.\.< *Socrates to Wis (evuanv.Nonaufeu eft fi iracommittere y faith my 
 de#a.cap.\). ^^^ ^ e fl uv fi not tru ft n j m f e if e w j tn anger . Thto his fcho- 
 d SeneeU.iJt Jer tooke out that leflbn in his praclife, d who being angry with 
 ira.f^.ii. Yds boy, and laying him on the blocke w ith full intent to beate 
 him, when he had lift vp his hand to fetch a blow, pcrceiuing 
 himfelfe in fome paftion of anger, held it in fufpenfe and would 
 not (hike: but being asked of one by, what he did, F.xigo poena* 
 ab homine iracundo ,fakh he, I am punifhing an angry man and 
 correcting his 2x\^x s SpeuJippHs beate thou this youth for I am 
 t T>l*t.dtfir an g" c - ' drchita* of Tare mum was notvnlike, who hauing 
 nvrnvtadift. found all things wrong in his field, perceiuing himfelfe gricued 
 in mind towards his Steward, touched him not then, but onely 
 faid departing : It is happie for thee that I am angrie: or ( as 
 f ubJctr*. f latlamim doth relate it) Silly fellow, whom I had killed with 
 €%pl ' bloweSjiflwerenotangrie.IfthefeMoraliftSjPhilofophersof 
 
 difcretion, durft not inheate of their wrath proceed to corre- 
 ction of their feruants, (which yet may feeme peculiar and an 
 a& legitimate for anger) left rhey fhould cxcccdc the golden 
 meane of correction and ceconomicalliuftice.- much lefle may 
 we in our bile and cholericke paflions march furioufly like Jehu 
 to admonition of our brother, (which fhold be the purueyer of 
 peace ) left for building we breake downe , for planting plucke 
 vp ; & for faking his maladie,gall the fores & vlcers of his foule: 
 
 and 
 
Brotherly Reconcilement. 5 
 
 and therefore in pollicieand wifedome of the fpirk fends the 
 Apoftie Lcnitie before, as Admonitions harbinger, to prepare 
 for his comming.2.7*iw,2.2 5. 17 TfAOTnriveuAvorr*, in mceke- 
 nefTe not furie, Gods fcruantmuftinftru6t, left w hen admoni- 
 tion comes to be entertained, they will not receiue him, be- 
 caufchisbchauiouris, as if he would go further. But of this 
 more anon. 
 
 To kirn. As thou like a good Phifition muft come, not with To him. 
 coales but coolcrs,to allay the feaucr ofthy brothers furie: fo in 
 difcretion oftime muft thou feafonably apply thy medicinablc 
 inftru&ion. For as Phifitions forbid (faith* JV*^*) to apply pre- « Uh.\MiT*. 
 fcripts and medicines cummorbui in accejfttefi , ac ftttu % when 
 the hote fie comcth, and paroxiime begins to rage : but then o- 
 portunely cum /e remit tit, when itflaketh itsextremitic. So that 
 Phifition of the hote ague ofanger, b prcfcribeth tins fcafon for b Idtm '*>*> 
 her receipt, not toadmonifhherwhen the hot fit is vpon her, 
 fedvbi tempore catperit effe Uutor, when by Ion »c protraction of 
 time her extrcameheate and hate is abated. Prir»Am tram non 
 Audebimus oratione mu/cere, we dare not (faith«hc y prefer ibe any c fafM » * 
 receipt, or minirter any precept to anger in her fit: he giucs the **•'*•** 
 reafon, Snrdteft Cramens, it is then deafe and mad, ar.d will 
 take no receipt, no not the bahne ofGile.id: but whether thou 
 pipe vnto her or lament, ling of mcrcic or iudgcniciu, like the 
 deafe adder the lioppcth her eares, and will rcfuic to hearc the 
 voice of the charmer, charme he neucr fo w ifcly,77^/. 5 8. 4. It 
 was both deafe and mad in thole fhf-ncckedjVnrj at Stephens 
 reproofe, All .7 /Deaf c ^ for when their hearts braft for anger, 
 they (topped their cares faith Same /l*<v:and w.f^for they ran 
 vpon him like mad dogs all at ontc,n:ul gnalhcd their teeth: 
 though cauflcfly both dcarc and mad at his now d comming to * • 
 them with a rod, h net * before with the fpirii ofmcekneiTc he ' A&4 ' 
 could not preuailc. Which feaion for angers cure we Qiould the 
 rather obferuc,becaufc though all other cmls ofthe bodic(faixh 
 r Plutarch) admit remedies when the maladic ragcth.yet anger fQiirsM. 
 brookesnomediem when the mind outrageth, but like a fired ,> 
 houfefils ail fill of (moke and fire, that none can fee for the „ 
 one, norforfcajcoftheotheidarc come to quench it. And » 
 A 3 there- 
 
6 Brotherly Reconcilement. 
 
 therefore when Rebekah faw Efau on fire of hell, that he fumed 
 to ward his brother for the blcffing,((7«/. 2 7.4 2.) (lie wifely ad- 
 uifed her fonne Iaahob not then to go vnto him and tell him his 
 * Rom.n.i *. fault, but (as theVApoftle fpeakcsj dare locum tr&, tcgiue place 
 forawhileto his wrath, verf 43 . CMy forme (faith ihe) bearc 
 my voyce, ari/eandflieto Haran to my brother Laban , and tarry 
 with him awhile till thy brothers fierceneffe be ajfwaaed, and then I 
 b Lib.iJtU*. will fend for thee again. Right fo (faith * Ambrofe) if any through 
 fyi&efau*** enu j e threaten and menace his brother, let patience like THjbe- 
 *' kah ( who by her counfell kept both the one brother from dan- 
 9> ger, and the other from his mifchiefe) aduife and perfwade vs 
 n to giue place for a while to the rage of wrath, till feafonably we 
 " may mitigate her furie. And then indeed as Iaakob when his 
 brother sheate and hate was allayed, prefented him fitly with 
 t 6en.3a.jo. « gifts, and with faire d fpeeches appealed his wrath: fo fhall we 
 "Ms-* 8 & obferue the e Wife mans oportunitie of time; To embrace and 
 t Eccicf. ? . 5 . 7 . to be farre from embracing; to keepc filence and to fpeake,and 
 Or™' ' * * our words thus fpoken fitly for f time,perfon,and place,(nall be 
 ^OmiMx. like apples of gold with pictures of filuer,Pr*.a 5. 1 1. The g hea- 
 then could fee this in the twilight of nature: 
 
 accendas vitia irritcfy vetando, 
 
 Tempo rib us finon aggrediarefuis. 
 If thou do not in their right leafon reproue vices , efpecially 
 wrath and anger,thou may ft fooner kindle then quench them 
 by correction; and therefore his aduice is from natures oracle 
 to reprouers 
 
 Dam fur or in curfu efl current i cade furor i. 
 (he fpake it ofloue,but muft more in hatred be obfcrucd,)For- 
 beare to rebuke men in their furre and violent paffions,for 
 Impatiens animus nee adhuc traEiabilis arte 
 l{eff>Mt atcjue odto verba monentis habet, 
 the impatient mind which is yet vntra&able hatcth to be refor- 
 med, and will caft thy words behind him: 
 
 Aggrediar melius turn cumfua vulneratangi 
 lam f net ^ & verisvocibhsaptus erit. 
 The fitteft time to pacifle his wrath will be, when being fome- 
 w#at appeafed, he willfuffer his fores to be touched and admit 
 
 xnftruAion: 
 
Brotherly Reconcilement. 7 
 
 instruction: left his vlcers (faith* Tterntrd) being angred and- Strm ±d* 
 exafperatcd more Phrenetict nonjolnm repelUt 3 fed & merdere"' 1 " m ' 
 tentet media munam , Like a maddeman,not oncly he reie<ft 
 thy phificke, but eucn fecke to bite the hand of his Phifition. It 
 was a caueatgiuen the primitiuc Church, and obferuedby an- 
 cient Fathers in thofc bloudie times, Non compere far ent cm ty- 
 rarmttm, not to rebuke a tyrant in his furic,lcft that mould more 
 incenfe his rage againft the Church. Which CKriftian policie 
 (I thinkc) they learned ofSaint Paule, who in his Epiftle to the 
 %gmams did not fo much as touch Nero their bloud-thirfting 
 Emperour, (but willed fc euery foule befubieel to his powerj * Rom.xj.i. 
 left that Lion(as wifely not in that, but truly in ' another Epi-' 2,T,m ' 4 1 "' 
 (lie he tearmed him) being awaked by rcproofc, ftiould roarc 
 after his prey, and feeke whom he might deuoure: only he wil- 
 kthTtmothie to pray for the appealing of fuch wrathfull Ty- 
 rants and Kings, that they mightleadca quiet and peaceable 
 life in all godlineflc and honeltic, 1 .Tim 2 . : . 
 
 Our Sauiour hath prefcribed each reprouer a femblable ca- 
 ucat, Mat.y.S.Giue not holy things to dogs, neither c aft jour pearls 
 before fvtne y \\ T hy? left they treade them vnder their feet ,(iaih he) 
 Andturne aaaine all to rent yon. By holy things and pearles he mea- 
 neth d holy admonitions, called holy things/ becauie they mull jua 74/Mdt 
 not be f pile ; and pcarlcs, becaufe not contemned: and thefc LjJJxfJ*" 
 muft not be mifpentand fpilt ondog^es and/Ww^which in their mmt.t*fi>u 
 woodne(Tc f admit no medicine, but 8 vomit vp their rancor w CQ jLjE 
 reproofe, and by wholefomc admonition become more fi eke 7.6. 
 then falued thereby, left not onely like (wine they treade them J c fr 
 vnder foote, fedtllornm prebitorem ptrftyuantur, calummjs ipfnm \-jjm Mmi.~. 
 tmpetentes & tmurn!affi(ientes i iailh b /An/ r ent;<4 y \cft as mad dogs £ c-^43 f#- 
 they turneagaine all to rent you: onily then muft we pray fir j f-'y 
 the afTwaging oftheir impetuous furie,that God may giuc them 
 repentance to know the truth, and come out or that fnarc of 
 thcdiucll to amcndementoflifc, 2. Tim.z. ?c. The child and 
 fonneofGodby nature and grace hath in fpirituall v\i(edome 
 ohferued this caution, and in pollicicofthe fpiritekhewed for i 0^17.41. 
 afrafontheragcand wrath of the furious, as' Am^ fled from J Jjjjjj J* 
 Sfim} ^M§fei from Tbmrm} DoHidi'iom king SmlfElm ^rom m 1 Km g . ■,. .. 
 
 Jejtbcl, 
 
8 Brotherly Reconcilement. 
 
 1. corn! ». I ^^y t P^^omzhc ( Dam4fceHf^znd Chrif himfelfe from 
 
 ( Luk.4 30. the /raw, Hff defuit eis refugium & confoUtio, la ith a Father,nei- 
 
 Jocni^j.H tDe r wanted cheyin this flight comfort for a citic of refuge: for 
 
 d Exod,».ai. ' Iaakob found fauour in Labans houfe, d J^/?/ a rich father in 
 
 /nS^iJij. Iaw .' ' Dattid the ktngdome,' Eliot *n Angell to feede him, B /W 
 
 ^ as.?. 17. fpirituall brethren to comfort him, and Chrift the comforter. 
 
 All thefe gaue place to wrath for a feafon,and when it came, 
 
 molt of them feeing the wrath of their enemies allayed, fitted 
 
 oportunitie to pacirie their fury. Therefore the faults ofofFen- 
 
 * ub. dt c*nfl. ders (faith * busline) mult eftfoones crauc filence for a feafon, 
 vt$&vur.c.%. (he mean es anger, wrath and fury ) Vt aptiort tempore corrtgan- 
 
 tur , That in fitter time they may be corrected : Neexa/peratxt 
 increpatitne mn proficiat , fedmagis ex correptione fcandalnmfu- 
 mat, Leaft thepartie exafperated by rebuke be not bettered, 
 but morefcandalized byvnfeafonablereproofe. And this he 
 
 * uuguhbi.de thinkes difcretum filentium^ difcreetfilcnce 5 and *confiltum cba- 
 CitM.Ditiap 9 . ritatss, the couniell of charitie, and policie of the fpirit. For as 
 *Ca>b**dPru' the *cold and dead coalc (faith Salomon) is to a burning coalc, 
 wjcHtbr. /> r , #3 £ 20-t h at is,augmcnteth the heate (faith Hugo\(o though 
 
 thy heate be cooled,and 1 hine anger dead out,yet if thou come 
 
 to thy brother in the heate and flame of his fury , thou (halt but 
 
 lay ftickesvponhis fire (faith Syracides) and increafe the flame, 
 
 Ecclef.S.} • therefore his aduicc is wife, verf. 1 o. Kindle not the 
 
 coales offnnes vrhen thou rebukeTl them , leaft thott be burnt in the 
 
 fiery flames of their Jinnes. Neither offer to make friendfliip(faith 
 
 Salomon) with the wiathfull man,or man in his wrath,nor walk 
 
 with the furious man leaft thou learne his wayes , and receiue 
 
 de(tru6tion to thy felfe,/V*/*.22.24. the frenzy and ftrength of 
 
 anger like the citie j4i(Iofi.2.$.)mu{\ be wonne by retiring 
 
 from it for a feafon . Go then to thy patient, not in his impati- 
 
 encic and hot fit offury, but when thefeauerflackeih, and the 
 
 heate is abated , and then Phifitian-like apply thy medicine to 
 
 his malady, and 
 
 Tell him Tell him his fault ,tA*>?eK,reproue him/aith *Mat. W/Tif/Mw 
 
 his fault* ft arply rebuke him/aith'Z^.Tbe Apoftle in his charge to k 7V- 
 
 b Lifkc if 15 mot h Io y netn b° tn thefe together, «At>£ o^Tm/xM^^reproue, 
 
 ^Ti^o?h! 4 .-i rebuke, as if he had faid, after rebuke, where fiift rcproofewill 
 
 mot 
 
Brotherly Reconcilement. 9 
 
 not preuaile, and then pow re in wine to fearch,whenoile can- 
 not faluc. But in this priuate parley of pacification, the former 
 muft qualifie the latcr,s>e>£o> reproue him, or ( as our englifh 
 tranflation modcratly rendreth that word ) Tell him his faulty 
 that is, faith * Aretitu, Lay ht<s trefpaffe before his eyes, the ground I drnmmtjm 
 of hu fault, the qualitie and quant it te of his offence . Xon cjuartndo £* l ' 1 5 * 
 quid reprehend** , fed tidendo quidcorrigM, (faith " Aujlme) not m Smm.16.i9 
 prying what thou canlt reproue, but marking what thou maitt vtrhDt "*- 
 amend.For' Chrilt here faith not, accufe, rebuke, aske fatisfa-* flnforiiB. 
 &ion and punifliment, but tell him his fault; as if he had faid, *»***»•« 
 •Obieft not againc contumelious tearmes; vpbraid not the in- >a rtm :,»ut. 
 iurie with reprochfull words, but admonifh him louingly , re- 173- 
 proue him friendly, and intrcate him gently , that he do fo no 
 more euill mtrcaie thee. Brethren (faith the Apo(tle) if a man 
 be fallen by occafion into any fault, ye which are fpirituall re- 
 ftorc fuch a one,i r Tptu/tx*T/*f J*™™?, with the fpint of meeke- 
 neiTe,con(ideringthy lelfelelt thou alio be tempted, Cjal.6 m \. 
 The Metaphor of refloring the Apoftlc borrowcthfrom Surge- 
 ons or Bone-fetters, (as rfomcthinke) who foftly handle 2t HM*** 
 member out of ioynt, that more nimbly they may fct it and re- 2lS.i . "* 
 (lore the luxate member to his proper placcito teach them,who 
 mufr Surgcon-likc fct and rcftore a member out of ioynt, to 
 handle it warily and charily, with thefpiritofmeeknes: that is, 
 * not fnappifhly but gently , not with delufion but commifera- 1 Himin^uu, 
 tion, not rigoroufly but meekly. And to induce thee therto, the 
 Apoftlcvfctheuery word as amotiueof mcckneiTe, for each is 
 pregnant and pcrlwafiuc faith * Mir tens. 'Brethren, whom fym- ' i*>**l""* 
 pathtc (hould moue to commifcration; if a man,\\ hofc humane 
 nature f as he is man, prone to erre,flip,and bedecciued, muft/* Gen*. 5.LC 
 of men be borne with and pitied: beoutrtaken y wcn through ob- ult -* > Hul - 6 - T 
 (tinatc malice, but Sathansfubtiltie and the flenSes infirniuic: 
 in any fault, which is no notorious fall from his God, but a (lip 
 toward bis brother: you which are Cpiruuail ,* difcrect to iudgc ' i.Cor.j.iy. 
 all things, and* Irrong tobcire the infirmi:ic of the weake: re- " **—*&• 
 ft>refuch a one, not broken offfrom the body, but a little out of 
 fquarc: with the (pint of meekneffe ,who himfclfc being the com- chrrM 
 forter, is ' plcafed with this leniuc of rcproofe.- T with thy fpint > 1 
 
 B of 
 
io Brctherly Reconcilement. 
 
 ofmeckneffe lcti ibygefturc be mil*) wbaa ■.imic heart is tru- 
 
 * *r$puaH culent and inlulting: cortjiderin* thyjetfe , tliaL ihou art a * man 
 Ui^aj! iubiedt to like paflions as be is, and mult therefore hauc tom- 
 \Heb.Li7. pafTion on his infirmities, (as in natural) pafllons % Chrift our 
 
 Lord was made in all things like his brethren, that he might be 
 compadionate) thac feeing thou maift be tempted in all things 
 that he is,thou maift be touched with the feeling ofhisinfirmi- 
 fj'tom 1 *"'' tics >* s that holy father in SaintVforwW, who hearing that his 
 biotherhadtrefpa(Tcdagain(thim > condoledhis fall with this 
 voice of pittie, llle hodie & ego eras, he is fallen to day , and I 
 fhall (it may be) to morow: considering thy felfe by him, con- 
 fider by thy felfe him, that is by thee , and marke euery thing, 
 faith Syractdes^Ecclef. % 1 . 1 5. Conlideiing thy felfe left thou al- 
 
 * Uhi.deferm f b e tempted. Let vs firft confider faith b Aufiine, whetherwe 
 c#.£L haue not, or had not, or might not haue had the like fault : if 
 
 none of thefe,yet taught naemoriam communis fragiUtas y \ct vs re- 
 member we arc men fubie&to like pamons, and there lcarnc 
 pittietotemperourreproofetowina brother, and policie to 
 couer the hook of admonition with the bait of pleafant fpeech, 
 to catch afifti, and but tell him bus fault . For although when 
 With Peter, Luk* %. we fifti with the net to catch a multitude of 
 fifties, we may and muft vtiftrcpttn & clamor •<? >vt pifces cogantur 
 t Era.58 r. i»^/<?,asonefpeakes, c Criealoude,and fparenottoliftvpour 
 t luti'i'ii. vo * ce ^ e a trumpet, and d rebuking them fharply , • compell 
 them to come in,that his netmay beful.(As he himfelfe by this 
 fhowting droue thofe many Iewes into the net, and cnclofed 
 a great multitude of fifties, euen three thoufand lbules , AH. 2. 
 41 )Yet when with him (Mat. 1 7. )wcfi(h with an angle, jQtu 
 JinguLtri* eftptfeatio, & advnum tantumpifcem capiendum dirigi- . 
 tnr, as the fame author addeth, which is for one fifti in particu- 
 lar, to conuert a brother,and faue a foulc from death, we muft 
 not make great noife with rebuke, and outcries with rcproofe, 
 but \fefilenccand quictneflc of admonition .-nor though we 
 » bfafij* angle muft we come with a * rod, but in the fpirit of meckneffe; 
 1.C0M.11. or tFvvith the rod ofthe fpirit, not baite our hooke of admoni- 
 / MarLf.44. tion with iudgement, and that f worme that neuer dicth. There- 
 fore do but tell him his fault faith Chrift , rcftore him with the 
 
 fpirit 
 
Brotherly Reconcilement. 1 1 
 
 fp iritofmeeknefTe faith his Apoftlc, count him notas an e c- 
 mic, but admonifh him as a brother, l.Thef.^. t $. In this an- 
 gling for one to winne a brother, the heathen could fee that 
 clamors muft be left, and the hookc of reproofc warily coucred 
 that no choler may appearc. All care and diligence muft be ta- 
 ken, faith* he, I'rimumvt admomtw actrbitatejdcindc ofourja- g C " M-d» 
 ti9 contHmcUt vucet^iii\ that our admonition be void of bitter- ~ 4mutl ' 
 nefTc, then that blaming be without reproch . And therefore 
 h /7*frfrr£aduifeth to vie in this parley a point of Rhetorickc, h Du^dtir* 
 that if not rranflating the crime, yet extenuati ng his oftence,w c "***• 
 rcmouc the fadl farthcfl from contempt or violence, and rather 
 impute it to fomc folly or lack of wit 3 to perturbation, to necef- 
 fitie, or fome misfortune. For if thou bring him a glade only to 
 fhew hisdeformi[ieoflife,*///^//>/frK7j, he will dafh it agatnlt 
 the wall,and his mote of anger will grow thereby to a beame of 
 hatred,faith AnfUne. If thou blow the fparkc it will burne , if 
 thoufpitvponit,it frail be quenched; and both theie come 
 tromthe mouth, faith the Wife man,&?/<r£a8. 1 2. for as water 
 ca(t into the fire when it flamcth, cxtinguiftieth the hcatc, fo, 
 faith' firry fofiome J'erbum enm mAnfuetuckne proiuum y a word '(; tn *** 
 fpoken withmildnefle cooleth the mind incenfed with anger. 
 Neither can the Phifition (faith k he) by all his fedulitie iwagc 4 //™/.:» w 
 fo quickly his patients fcucr,as the mild admonifhcr/)r<7^wr*w^ *^ /a * x ** 
 fptrttione ftrmormm with the cooling breath of mild initruCtion 
 allay the quartainc yea quotidian ague of the impatients anger. 
 For whereas indeed the* mind of man is naturally ftubborne, r*m*,*7**«M 
 and rather willmcly followcth. then with rough mcancswil be —""^P- 
 led.- and therefore Plus hue vut prefiafHrfiuh i5V>,rr<i,ityccldeth f *.u» Cm*, 
 withmildnefle, and with aufteritie rather breaketh then ben- J* 
 deth.forhc fame becomming more froward and perueife with 
 perturbancc,growesmore impatient ofchecke, and lefk hoj c- 
 full to be wonne, Plu* tttcjue proficit tmtcA corrcptioquum txr!-*- 
 lentJiiccisfartofiiiU* ■mho/tr on thefc word.s: more then fore is ■£*•*»!•*• 
 anger aiTv>ai;cd I y a friendly admonition then by 1 turbulent 
 accufat»on.7V///?im /.>/< Lutlt //;rw,and go to him not w i:h a rod, 
 but in thefpiritofmceknefle; and furcry inch friendly brcaih 
 warmed with coales of louc , like fommcr aire openeth the 
 B 2 pores 
 
12 Brotherly Reconcilement. 
 
 pores that it felfe may enter: but if it be too fharpe like cold 
 winter ayre, it obdurates the skinne, fhutteth the pores, and 
 ftoppeth its owneingreiTe and entrance. Go not with a Pro- 
 phets denunciation, but with the ApoHJesobfecration;go not 
 like Barrabas a fonnc of confufion,but like "Barnabas a fonnc of 
 confolation; go and powre in not wine toexafperatc hisvlcers, 
 but oyle of loue to falue his bile; go in the fort and (till voice to 
 angle for one fifb, and go not in thunder and earthquake , but 
 when thou (houldftdriue a multitude into the net: if in either 
 of thele thou go to ihy weakc and fuming brother , with thy 
 earthquake thou (halt breake the bruifed reede , and with thy 
 Bc ^ ccn ^ cc ftrong wind inflame the fmoking fiaxe, do but tell him his fault. 
 Neither muft this conference for concord, and parley of pa- 
 cification be on the houfc tops before all Ifraell, but in the care, 
 betweene thee and him alone faith ourSauiour: and therefore 
 *hdo was* the Sjriac kTianftztox for reprove, vfeth a * word which lignifl- 
 ntakrt'm. etn to re f roHe anc * hide, as a° Linguift obferucs. For indeede if 
 SyrochtU. thou diuulge priuate iniuries by a publike reproofc,thou art not 
 'wrbDomf* a reprouer but a betrayer faith ° Auftinex debate thy quarrell 
 with thy neighbour alone, ( the holy Ghoft commaunds it by 
 the mouth ofSa/omon)and difcoucr not the fecret to another, 
 left he that hearcih thee put thee to fhame, and thine infamic 
 p x.Cor. 12.23. be irreuocable, Trett. 25.9. For as p nature bids euery man put 
 more comclinefle on, and not publidi his vncomely parts : fo 
 I ** j* ll9 ' grace ^taught Iofeph to couer Maries fecrets, and not make her 
 C Mat "iti a P U ^ H ^ C example: and both may lelTon thee to * put on louc 
 9 i.per. 4 .?. r thc wedding garment, to 1 couer a multitude of his priuate fins, 
 " 2ffi^& nav all his trcfparTes.Trw.i o. 1 2. and rather with u Shew and 
 mLlbAxafA* x i onftanttne to couer with thy cloke his faults form the eye ofo- 
 thcrs, then like curfed£7ww,ifnotvn couer with thy hand his 
 fhame to the eye, yet difcouer with thy tongue his nakednede 
 itjTfrtf 11 totheeare of all men. And therefore muft thou debate the mat- 
 *rt. r . ter between thee and him slonc y vtfa?»a confer tieturfai\? The- 
 
 1**8 m" 1% w^/ and r 7"^/wdjfcuffing this by queftion, that his name be 
 * f«». m M*t. not defamed, and by open rebuke through ftiame apologize his 
 V'sJm 1*.* orTence,faith a lerome, and Saint b Au(ttne % And as Chrift here 
 ««*.£«» by precept enioyneth vs all to refpe&in priuate rcprchenfions 
 
 the 
 
Brotherly Reconcilcrmtnt . 1 3 
 
 the fame of our brethren : Co haue the godly pra&i fed ir'euen 
 in their publike rebukes , and tendred the namcoftheir filters, 
 witnefle Saint Luke, who vncouering <J\Ury AUgdalens faults, 
 difcouercd not her name, but only faithjZfcW^thcrewasair*- 
 m*nafmner'm thccitie,£*% 7.37:but Saint Marine recounting 
 • herdeuout fcruice and fwcete ointments beftowcdonChrilts 
 buriali,publifhed her proper name: Mary Magdalen, faiih he, 
 not a woman, but Alary Magdalen brought iweete ointments 
 that fhe might embalme h\m,Afark^i cm. Contrary to the pra- 
 ftifc of fome, dealing with their brother as the lew es did with 
 Chrift , who being forced with common rumor and report to 
 admire his miracles, yet of enuic would at Jeart conceale his 
 name , Htc homo y ThU fellow doeth many miracles , John 
 11.47. not Iefu4 of Nazareth, but this man : and, the 'world ciohn tmp* 
 goethartei him. But when they wrote the title of his fained 
 crime on the tree, then of malice they publifhcd his name, and 
 cried it at the crofle, not with Htchomo, but Jefia of Nazareth 
 Kmgofthe Icu>es y Iohn 19. 19. and that in three molt famous 
 tongues, Hebrew, Grceke and Latine , that it might be vnder- 
 ftood and read of all men ; yea in Capitall letters they made ic 
 plaine,that fas the ,! Prophet fpeaketh) all men might run aud d Abak x.u 
 reade it. 
 Thou muft rather follow thy hc3uenly Facher.who renrouins ~ . 
 
 1 1 r 1 -ii ' 1 • "11 & Pfalm.jan. 
 
 the wrath o\ the w icked,to win him to peace, tels him as it w ere 
 betwecne them two alone,Thefe tilings halt thou done, and I 
 held my tongue, therefore thou thoughtclt wickedly,that I am 
 fuch a one as thy felfe ; but I will reproouc thee, and fct before 
 thee the things that thou haft done, not before others, but be- 
 fore thee,D'JvS,bcfore thine eyes not in the fi£»ht of all men. or _ , 
 asthcword,/jr////?/,importcth*rather.I will fliew thee a cata- mfjUpau 
 logue of all thy finnes:to teach fl that we alfo flicvv our brother 
 only the bill of his offences, and not reckon the fcore before all 
 men, lead he cither for (hame deny the debc,or in anger and irru 
 patience dcterrc the paimcnt,and runne more on the fcore.Z?/- 
 irveene thee and him ahr.e . And if thus leafonably thou minilter 
 mcdicinable inflraftion to thy diflcrupercd brother,! hou (halt 
 cure his fcuer if he rcceiuc it,and (hm winne thy brothcr,faith 
 
 B 3 our fc2tt* 
 
14 Brotherly Reconcilement. 
 
 our Sauiour.He faith not,thou (halt winnc fatisfaction and re- 
 compencc for his wrongs, but thou haft won thy brother, faith 
 < Hom.6i.im ' Chrjfoftome: (hewing thee thereby s that this enmitie was lofle 
 ^^.18.15. an d detriment to you both, to the one of his brother, to the o- 
 ther of his owne faluation , and by thy meanes both (hall be re- 
 couered,an helpfull brother to thy felfeyand an obedient ibnnc 
 to his hcauenly Father.This is Chritrs difmiflion in my text//* 
 thjway, amplified by that whole arrant in the 1 8. ofMathew t 
 It thy brother, by nature or grace jrefpajfe, by word or deec\,a* 
 gain]} theefhzt thou only art cofcious of hisofrencejjrpjn body, 
 if he be neare,or in mind if he be farre remote:/^ in thy tem- 
 pered mood,ta him in the feafon of his abated heate^ tell him 
 kufanlt, in the fpirit of meeknefle betweene thee and him alone, 
 tendring his fame;that if he he are thee, thou mayft win thy bro- 
 *ximpies of ther. Thus Laban fought reconcilement with Iaakobfienefa 1 . 
 the doarinc. j^J^/^b with EfAufien.^ 5 Jaakobs children with Iofeph,Gen m 
 50.1 7.andeuen cutfing Shimet with D*uid,2.Sam.i9.i9.And 
 of al other,famous is that going o£ Abrahamto Lot ,who fought 
 reconcilement of his nephew, and came to this quarcller like 
 the Douc with an Oliue branch of peace in his mouth,G«j.i3 # 
 Let there be I pray thee noftrife between me and thee,neithcr 
 fcetweene my heard-man and thine, for we are brethren/or we 
 are brethren ; and if theic iiigred wordes cannot winne him to 
 peacc,fee how he yeeldeth him the choice of hisown inheritace: 
 Is not the whole land before thee , take which hand thou wilt, 
 f /» €<* 1 3. <pactt ftttdio defuo $ttre c^&,faith f Iuniiu, He goes to buy peace 
 with refignation ofhis owne ii$it.OJiiuuenemalie]tiem lunftam 
 \wT* m *Mibuiffet in conftlium, faith *Lmher>0 if he had asked c ounfell 
 of fome yong Lawyer,hc would haue aduifed him not to go to 
 Lot for vnitie,but to law for the lot ofhis inheritance: he wold 
 haue -counfclled him not to y eeld an inch , but haue vrged his 
 *u>fr«f ttfftm. right vnto him,and * euery iot and tittle ofthe law : that to him 
 „ was made the promife ofthe land , that this right muft be kept 
 „ and defended,lcaft he iniury not himfclfe alone, but wrong his 
 > 9 pofteritie , and impofe perpetuail bondage vpon his children: 
 „ an honcft and fairc fpecch in (hew , but becaufe it maketh not 
 „ for concord , it mutt be rcie6ted,though it fecme to be drawne 
 » fioni the bofome ofthe law. I 
 
Brotherly RectneiUment. 15 
 
 1 1 wifh our contcntiou s termers,i?*^ttf triad ftoftiff\ciKntfora y » '^>r«pr«>a' r § 
 (*$ h Seneea ipeaketh of fuch)v\ hole itrife three Courts(I may ad Ihen we rt^id 
 threefcore termes ) cannot decide,wold follow Chrilts precept 5° to °" r hro ' 
 or e^r^*w/pra&ife,and go to their brother for peace, rather aiid tidraffe*. 
 then to the bench for pacification. If their brother trepafle a- h J*^* 1 ^ 
 gainft them , they go their way indeed , but the way of peace 
 haue they not knowne, when for trifles they go to law one with 
 another . For as Chrift here bids them go to their brother, fo 
 Salomon forbids them this going to the bench, Pro//, a j . 8. go 
 nor forth hafitly tofuc any man y /eaj} tloon know not what to do in the 
 end thereof when thy neighbour hath put thee tofrtme, but debate 
 the matter with thy neighbour. They go indeed, but they runnc 
 when they were not fent, for our Sauior bids them flay at home, 
 Math.^^o. If any man (faith Chrilt)will fuc thee at the law 
 and take away thy ' cloake,let him haue thy coate alfo,which is I Lukc 6 -**- 
 nearer vuto thee, yea thy very flnrt, faith k tsfrettw . Let them jf6*«».» 
 heare the Apoftles checke , expounding his Matters mea- ** 
 ning, i.Cortnthar.s 6.7. Now this is vttcrly a fault among 
 you, becaufeye go to law one with another, why rath^ 
 fuffcr yc not wrong? why rather fc#aine ye not harme ? Ik 
 they will not hearken to the mouth of wifedomc, what their 
 Aduocate with the Father tcachetb, let them heare the tongue 
 ofpolicie, what the aduocate for their brother pleadeth , let 
 them hoth heare how with other mens mouthes they bite and 
 dcuoure,yeaconfumeonc another. thatifthcGofpell cannot 
 fchoolcthcmin this Christian precept, the Law, I fay the law 
 maybcthcirfchoolemaifterto bring them to Chrifr : not that 
 with the Anabaptifts I make a queftion, whether Christians 
 may go to law; for the ApottIcallowe*it in law full manner, r. 
 Or.6.4. and the ' learned haue put it out of qucfrion, no, Cur- j T+urtyr + 
 rat lex & viuat Rex.zs the prouerbc ruuneth,X£r King by tudjr- JjjJJ* , *2| 
 mentm.a f>t.itneth the country , '/V0*. 29.4. and we know it true *,{£</?*»• 
 of both tliuinc Mid humane, m that the Uw ts^ood tfamanvfett **J Jjf 1 
 Anr/«//^.Buf.vefhot'ld not go forth nattily to fuc any man.faith 
 Salonwn not for toy es and trifles faith G*alther,but vfc kasphi- 
 ficke for thofir difeafes which cannot othcrwife be cured . For 
 as be not ouely fpends his purfc , but fpoiies his coniliturion, 
 
1 6 Brotherly Reconcilement. 
 
 that runs to thePhifitia for euery aunoiacc of hisftoroack, which 
 by a walkc might be remedied:fo he alfo not only mif-fpendeth 
 his patrimony,but diftepereth his mind,that goes to the Coun- 
 fellcr for euery orTece that he ftomacketh,ifby this going to his 
 nU> xdtRq. brother it might be amended. And indeed if D Plato thought it a 
 figne of a diftc'pered body politick,whcn the citizens run much 
 to phifick,and go often to lawrhow much more are their minds 
 out of temper, w hen for the one the Phifitions (hops (as he ad- 
 deth) are ncedlefly, and for the other the Lawyers courts cauf- 
 »i lefly fet opcn?The more blame and reproofe defcrueth he,who 
 » ("as that Philofopher addethj not onely fpends in law the grea- 
 »> tcft part of his Iife,being now a Plaintife,now a Dcfendant,but 
 n in his foolifh mind thinks to winne credit and reputation by his 
 ftrife; that though he wrong others with his will, yet by his wit 
 can wrangle and wind out himfelfe through his quirkes oflaw, 
 and draw others before Mzgifttztcs Jd^fepenumero exiguarum 
 atcjue vilijfimarum rerum cau/d y znd that often for veiy toy es and 
 trifles of offence : furely as fuch a one may kill his brother with 
 the Iaw,fo ftial he find it at his death a killing letter to his cofci- 
 u cnce,a dead letter to his good name,and may iuftly expect that 
 l?£7r£lo'}. wrangler s Epitaph ifMtllain to be fet vpon his tomb, loh.Iac. 
 Triultius qui nunejuam cjuieuitfiec alio* cjuiefcere pajfus efijoic tan- 
 deejuie/citipfiflcte refts he in mould,that took no reft for gold, 
 nor furTered them to reft that wold. How much rather (houldft 
 9 thou follow* Salomons aduice, to intend no hurt againfl thy neigh- 
 
 bour > feeing he doth dwell by thee without fear e ; neither flriue with 
 d man cauflejfe when he hath done thee no wrongiox if he hath done 
 thee fome wrong,yct go not forth haftily to fuc any. Me thinks 
 this goodPhifitiancounfelleth thee to walkc within doores, 
 and take fome kitchin phifickc of thy brother, before thou go 
 to that hal phifick,which wil purge thy purfe before it eafc thy 
 ftomacke . We fee how our Sauiour the beft Phiiitian,adui(eth 
 thee firft to go to thy brother if he trefpaflc againft thee ; and if 
 he will not heare thee , then tell it to the Church, CfrUth.i 8. 
 We (ettsfbraham tooke this word Brother for his aduocatc 
 to end ftrife betwixt him and Lot : and we heare how many 
 f Mukc ;.**. impouerilhcd by long law ( like the s woman that was twelue 
 
 yeares 
 
Br ether ly Reconcilement. 17 
 
 yeares in thePhifitians hands ) hauc fuffercd many things of 
 many iudiciall Phifuians ; and hauc fpent all that they had,and it 
 auailed them nothing,but became much *orfc,and at laft w ere 
 fainetotake this Lawyer for their Atturney, as (he did Chrtsl 
 her elder brother for her Phifoian. It is indeed thefe PolTcfliues 
 mtum&tUHm (propietics banittied out of Plato his common- 
 wealth) which fees vs all by the cares , while euery man lookes 
 on his ownc thing?, and not on the things of other alfo. How- 
 beitifthatCbriltiancomrnunitie which thofc primitiuc Chri- 
 ftians enioyed , ssfEh 2. or if that vnitie of minde and heart, 
 wherein they ioyned, Atts 4. or (as the r morall Philofopher r ^r./^.^l 
 could obferue) ir charitic raigned among men , all lawes and c ' 
 ftatutcs fhould be fuperfluous, and law-makers might hang vp 
 their net, or wcaue the fpiders webbe to catch flics : but feeing 
 neither that community among men(who lookc on theirownc 
 things) nor yet common vnitie withchem (wholooke not on 
 the things of other men,but to luft after them) is fo to be expe- 
 #cd,but that fomc will fuc thec for thy coatc, CMath. 5 .40. yea 
 ftriue with thec cauflcflc when thou haft done him no wrong, 
 and that nullo proptfuo lucro , contendendi tamen (India , not (0 
 much for his profit contend , asforthy difprofit through con- 
 tention, as an f heathen in his daycsobfcrucdoffomc: better it f v/utMM 
 were for thec in pollicic and difcrerion to follow Saint Pauls *"'*""• 
 COUnCc\ y Rather ta/uffer/ome rvron* father to fuftatne /bmeharme, 
 then (as a'writer notcth) for to win thy coatc,to lofc thy cloke, t -Bt*mx**rm 
 and other clothes alfo : for dHwikfm ttbi foettmuc*m(&ith he Lt4i "z "• ■**. 
 of their Lawyers) nonpriiu tamen cjuam & pallium & omnia tut 
 txfoxennt, although they adiudge thec thy coatc,yet not before 
 they hauc themfelues gotten thy cloake and all thou hair. I 
 fpeakc not this to damme vp the currant or iufticc in legitimate 
 decifions,butoncly ro perfwadc by Chrifts precept and Abra- 
 hams pradtifc to goto thy brother who harh offended '.hce. be- 
 fore thou runne to the barrc formends of the offence. I fpeakc 
 k,not to giuc this water any paffage in the Courr,no rot a litlc, 
 Icart like that water in * E^ec met, at rirlt it be but to the ankles, Y £?h?« 
 but afterward growvp to the knees, and after to the loincs, 
 and in fine prouc a riucr which cannot be parted oucr . For the 
 
 C beginner 
 
1 8 Brotherly Reconcilement. 
 
 beginner of ftrtfe openeth the waters/aith*SWbw0»; therefore 
 or cuer the contention be medled with,leaue oGfProu. 1 7. 1 4. 1 
 fpeakc it to perfwade thee to ft and paufing at this riucr Rubicon 
 y Sattjn vita with'Ce/^bcforc thou plunge thy fclf in this water of Marah 
 Ctfnum.i i. g£ contentio, Etiam adhttc regredt poffumw t Brother yet we may 
 gobacke againe to our home , and not open the waters vpon 
 our fellies : jQuodJi ponticulam tranficrimus , omnia, armt-s agenda 
 erunt.But if we paffc through this riuer,w e cannot go backe til 
 one or rather both be vndone.Take heed then of opening thefc 
 waters,beware of Cajkrs rafh rcfolution, Satttr quo inimicorum 
 iniquitM vocat jacfa eft alea , Let me go whither mine aducrfa- 
 ries trefpaflecalleth me, the dice is throwne, come what will 
 come of the hazard and chance: perchance yefhall both play 
 i'o long at the barre till the boxc haue all. Neither fpeakc I this 
 to cenfure the plea of the faithful! Aduocatcs, butonely to dif- 
 fwade wranglers from their vnl aw full Jawing: and rather goto 
 their brother for the wrong, lcaft they meetc with an ambtdex- 
 nMartiMtb.i. ter Atturncy,wholike him taxed in the Epigrammc. 
 Epigram^. jQuod clamat /emper, quod agenttbus obftrepu Heli, 
 
 Non facts hocgratu\ accipis vt taceas: 
 Either furbifheth vp an old rotten caufc with colour of troth, 
 and with clamorous eloquence fcts a good face on a bad mat- 
 ter, or through mercenary filencc betrayes vndertaken equity: 
 l&*l?i?c*ll muc ^ ^ e "Demosthenes the Counfeller,who being entertained 
 5J in the plea of the ^Athenians againft the Embafladors of 
 j5 Mtlettimfixb day indeed pleaded hard againft them, but when 
 at night they had bribed him,z>// ne coniradiceret y \hzihe would 
 not pleade againft their caufe; the next court day coming forth 
 to the citizens with much furre about his neck,he told them &e 
 „ wvdyMvp*tijh&t he had caught a cold^and had fo loft his voice 
 5> that he could not fpeakc a word againft the Milepans. No De- 
 3j moslhenes (cried one of the company) NonevvtLymv ***<*' ttfyir- 
 3 > s&yrwvpaterisj.hou haft not caught cold butgold,and that hath 
 M taken away thy voice. Neither concealed he afterwards this 
 „ corruption, but vaunted of it proudlyjfaith mine author, for af- 
 SJ king AriftodemMihc2&oi 3 foT how much he fold his fpeech, 
 „ and he told him for a talentjbut I (faith be)hauc fold my filencc 
 
 for 
 
Brethcrlj Reconcilement. 19 
 
 for more. I fpeake this.that thou wouldlt rather go to thy bro- 
 ther and make vp the breach at home, then to it, that for Hop- 
 ping vp one hole in thy tf ate,will perchance make a greatcrgip 
 in thy condition . For hovvfocucr our gracious Soucraignc(as 
 the report gocs)hath limited tees,and bounded the dependancc 
 of cafes in the Court,yet thou perchance may either meet w ith 
 one of thofe fourc infatiablc B gluttons, which crie, 6f«?,£i0? t * Pion.jo.1*. 
 and neuer lay, It is enough : or at leaft vs ith one that can (pinnc 
 out the thrccd of a futc fo long, till thou wilt want weft : or if he 
 wcaue the web to day, can by craft like Penelope y iv\\\zzue: it to 
 morow.Thou maift meet with a nrocrartinating,or rather pro- 
 terminating Aduocate, who like him TV**^. 28. will fay vnto 
 thee cuery fay^ome axrain to morrow $L wil procure thy frrife til 
 the next,v\ hen this termc he might procure thy peace, becaufc 
 he hath an action to thy purfe,as the aduerfary to thy land.-&p* 
 caufts tamdtu defcrMtit,vt Utiaanttbu^plufquamtotHmAuferMrtt^ 
 (i\t\\ c Innocentiui of fucb pleaders, Often they deferrc the cafes « *&***. 
 fo long.that they begger their clients: he giucs the rcafon, quU cm **' 
 ntaior eft expenftrum fnmpttu quam fententit fruclus , becaufc 
 theyfpend more inthe pica then the iudgement and fentence 
 will profit them : Nee termmantHr negotU pdHperttm ( faith he) 
 cjuoufque eorum marjupta/tnt etitcHata, neither is the poorc mam 
 lute ended till his purfe be drawncdrie. Not as though all de- 
 laying of futcs were altogether to be condemned , faith ° Peter 4 fmrn m u 
 M*rijr; for often in courts of iudgement many things by delay Cm t 
 arc detected, which through the craft and lubtiltie of wran-*' 4 '*' 
 glers were concealed: and as truth is the daughteroftimc, fo 
 may a Iudge like c sl/aximus, v»ho (ivntUndo rrftttuit rem) by c c " LilC f«- 
 deferring of iudgement bring things to light which were hid in 
 darknefu .Which protraction of cafes fhould yet fo detcrre you 
 from the wMT€,m ittw.itores exptlentur, as he fpeaketh, left the 
 lurcrspuife be pilledrthatrathcryc fhould go toyour brother 
 tobegge thentothebarreto buy peace at lohigha rate. The 
 co(t and charges whereof did fo aftripht Themtfforfe ; ' J* ^ 
 
 plainely confefled,that if one flawed him two wayes, the 
 leading rohcll, and the other to the barre, he would tarrc more 
 willingly take that way which leadcth to hell-, toofhaipa cm- 
 C 1 furc 
 
to Bret My Reconcilement. 
 
 fure indeed againft the court of iuftice.I rather from Chrift here 
 aduife thee, that if thy brother trerpafle again!! thee, firft go vn- 
 to him for amends,or if he hath ought againft theepr* contume- 
 IU nffecbione^pro corporaltUfioxe, pro fasna denigratione^pro antm& 
 g CommmM UJione^protemporaliumfiibftratlione^s 1 Hngo fpeaketh, either 
 Jf.<*.5.»4. , f or hurting him in his bodie, or impeaching him in his name, 
 or impairing htm in his foule,or impouerifhmg him in his 
 goods- go thy way vnto him firft. And thou litigious quarrcllcr, 
 w ho hadft rather ride an hundred miles to the lawe , then go a 
 furlopg to thy brother for agreement, letme fay vnto thee, as 
 our Sauiour doth in the next words to my text: Agree with thine 
 adtterfarte quickly, if thou canft not quickly, before two or three 
 friends or daies-men at home, yet while thon art in the way with 
 him in thy long iourney, left thine aduerfarie deliuer thee to the 
 law,andthc law deliuer thee to the corrupted A duocate: verily 
 I fay vnto thee, then /halt not come out thence till thou haft fpent 
 the vttermoft farthing Cjo to thy brother, 
 3: ^ fe, t xhor " ^ nc priuatc prohtc whereof, as it may much allure vs , fo 
 •^brother, (hould our Lords commaund more enforce vs thereunto ; and 
 that alio be more forcible to all, feeing it comes with fuch cm- 
 phaticall authoriuc,as,//4jf^»/^^, I who created you of no- 
 thing, I who redeemed you with my deareft bloud, I who will 
 crowne you with glorie ifyou obey, or cloath you with confu- 
 fion if ye difobey my voice, 1 fay vntoyou. This IjtAbrah*m-j 
 heard before the law,and in obedience thereof went to his bro- 
 ther for agreement, and (hewed thereby the effect of this law 
 written in his heart: to (Lame Chriftian gofpcllersjfin this they 
 follow not the ftcps of their father ts4bra.ham> who haue both 
 a menacing law to threaten thef with iudgment if ihey neglect, 
 & a promifing Gofpell to reward the with mcrcie, if they hear- 
 ken to the voice of this I.This one letter from lAbfolom mouth 
 was more perfwafiue to his feruants in wicked defignes, then al 
 the tonguesof men and angels befides, i.Sam.i $ . Go and do it, 
 Egofttm cjuiprtcipio, for it is I that command you, and they o- 
 beyed him. It was but a bare ctvTh ty* from the tongucof Pj- 
 *£^0>*4*, which being tyed to the earesof his ichoUrs, like a 
 finall ruddcr,turned about the whole (hip whither ibeucr that 
 
 gouexnor 
 
Bretherly Reconcilement. ai 
 
 goucrnor lutted. It was I Jay vntoyett from the Centurions 
 mouth, that enforced fouldiers to their dime, though a fro ward 
 and (lubborne generation, C%j,8.q. I lay to one, go, and he 
 goeth: and to another, come, and he commeth: and to my fer- 
 uant,do this,and he doth it. And furely as he fpake to the wo- 
 man of Samaria, lob. 4. If thou kne well or remembreit rather 
 who it is that faith vnto thee, Go thy way to thy brother , if thou 
 docft not runne when he bids thee'go, more art thou difobedi- 
 cntthen Ahfolons feruants , more refra&arie then Pythagorat 
 fcholcrs, anymore vndutifull then barbarous fouldiers to their 
 Lord, their mailter, and their Captainc. Howbeit, if neither 
 our Lords commaund whofe will is our law, nor the praftife of 
 his fcruants whofe fteps we mould follow,can induce vs here- 
 unto, yet for fliamc of our profe(Tion,and difcredit of our Gof- 
 pell,Iet Chriftianstreade the fteps of heathenifh and cthnicke 
 folke; who but mere moral iftg,without diuine lawe to inftrudt 
 their vndcrftandings , without promifmg Gofpell to reward 
 their well doings, iT in this point of Chriitianitie they pre uenc 
 rs, (hall go before vs into the kingdome of heaucn, and rife vp 
 in iudgement at the laft day and condemnc vs. We reade, that 
 *ArifttppHi the Philofopher in? fome cholcr raging towards h Piw^deM 
 tsEfchtHes, when one by asked him, where is now your louc ° ' ' 
 and amitic Arifttppwf lt\s indeed aflecpe ( quoth he) but I am 
 indeuoring to wake it vp againe: and /oone after meeting witfe 
 ts£fcbwtsh\s faid eneuiie, What (faith he J ^[chines fceme I 
 to thee altogether fodefpcratejvngracious.and incurable, that 
 you think me vnworthie of reprooie for mine oftcnccPNo mar- 
 uell replyed the othtr,ifthou being more diUrect in all other 
 things then I,didft in this alfo firft moue vnity,and fee whatwas 
 beft to be done. Though fometime with Artftippuu we raife vp 
 our dead loue, and waken our fleeping charitie toward our bre- 
 thren, yet in this to $p to our foes and intreat agreement, we of- 
 ten come /hort of the pagane Philofopher; when his brother 
 in a ccrtainc braule threatened f EhcIkU vengeance for his trek « PluttrcL A. 
 $&s>Peream,mfi tevlcifcar y ktmc ytiifa'ix I rcucngc not this 
 wrong : he replyed with words ofoyle, foft as butter Jpfeve- 
 ropcream, nifite adconcordiam r<cofict/iem t but let mc perim, if I 
 C 3 recorv 
 
52 Brotherly Reconcilement. 
 
 reconcile thee not vnto me. If chus the Gcntils which haue not 
 k Rom.1.14. the law, do by nature the things ofthc law, as the k Apoftle 
 fpeaketh, fhall they not iudge vs who reft in the lawe, and 
 1 ».Pcc.a.i». know his will,noronely haue this 1 candle to be a" lanternc to 
 m pfai.n^. our f cetCj but haue alio the Day-ftarre ofthc Gofpcll to go be- 
 fore vs to Chrift? Wherein yet it is a world to fee, how the wif- 
 dom ofthc flefh beholding her wcakh,& glorie, and the bright 
 angcll before her, isafrraid to go, andlike 'Balaams Affe (tends 
 Go neater {till when Hie is driuen. For as n Chryfoftome noted a ridiculous 
 icflc*. ° cultome in fome fooles, Jjtui e.\pe£lant vt pruts falfttentxr ab ob- 
 
 it HtmUij* „y fj whofc greatnes expc&cththat others rlrir put offto them, 
 
 • UrUntu in orclfe they falute not the obuious, deeming (as • another ob- 
 JHMttb. ferueth)that their authoritie is impeached,their glorie eclipfed, 
 
 their dignitic vilified, and their grcatneMediminifhed , if they 
 preuent others in giuing good-day .So is it as notable a folly in 
 fome men of note, when they ftand fo much vpon their Han- 
 ding ,- that they deeme it difgrace to. their perfon , prchemi- 
 nence, and place, if they make themfelues fo cheape, as to be- 
 come proloquutors for peace to their fubordi nates . Wherein 
 /Proa. i$.i 3. y et jf tn ey cither remembred,that p humilitie goeth before ho- 
 nour, they wold with Zacbau* come downe from their height, 
 7 1um.1a.1rf. and be* not higbttatoded, but make themfelues equall to them 
 r M«tth.a 3 .n. O f t hclo<wcrfort, and 'humbfe themfelues that they might be 
 f anft.hh.\. exalted: or if they confidcrc<i the nature of honour, that it feSvi- 
 SihiccMf.s. tberin thegmer then inthe receiver thereof as their Philofopher 
 t Rom«i» 1* tcacnctn > tnc y Would at the J Apoftles aduice: In giuing honour 
 go one before Another for agreement; and count it a mans honour 
 with Salomon, to ceafe from ftrjfe, r Prou* 20.3. And if Abraham 
 would fo defcend from his greatneflc,as to go to Lot for agree- 
 ment, the father ofthc faithfull to a then faithlcfle fonne, the 
 heirc of the promife to abrothcr without inheritance/he fupc- 
 riourtothe inferiour,thefeniortothciunior, the vncle to his 
 nephew, the mafter to his fcholcr, a Prophet and a Prieft to a 
 
 • *m * t x*fiti t % . * nouice in knowledge, as a ■ Writer fpeaketh ; fuiely whofbe- 
 >«ei« Genii, u e r will be the children of Abraham, muft follow the (reps of 
 
 their father Abraham, and though elder,higher.and more lear- 
 ned, go firft to their brother with obliuion of their yearcs , des- 
 cent 
 
Brotherly Reconctkmtvt . 23 
 
 cent frormheir dignity, and ignorance of their learning in this 
 bchalfe. Neither muft we with Cktrecrates in ''Xenopkoitplcid Co letter cr* s 
 iumoritie and indifcretionofyeares, ex peeling the eid.r to be- x °!r/»5w k. 
 gin reconcilement : whom when SocrMes by many reaions vr- 
 gedtofpeakcrufttohis brother fbtrepboH, and prcuent him 
 \vith conditions of peace, Thou fpeakeft abfurdly Socrates, 
 faith he, who willeltme that amiunior to begin, feeing good 
 manners require chat the elder go before. What ? replyed *SV- ' 
 crates, doth not the inniot when he meetes him giuc his fenior 
 the wall, and rifcth at his coming to offer him the better place?* 
 Antimes inctpere ne turpc apparent y fi prior frtlri t*o bent ne<u '. 
 Art thouafFraid to begin, left it redound to thy (hame if thou * 
 preucnt thy brother in well doing? No,no,(beloued brethren) 
 good manners it is in this, to go before our betters, and no 
 Diame to prcuent our elders in well doing. Our Sauiour with- 
 out exception of age, degrce,piacc, or perlon, fends each offen- 
 der to iccke reconcilement of his brother. 
 
 Yea but thou replyeft: faith y Cbnojhme) He hath hurt me, r Hmmttfjm 
 and I haue not offended him, and therefore ought he to corners'*" '*" 
 to me, and not I to go to him. O, faith that Father, ( for I fup- 
 pofe fuch a golden faying muft necdes proceed from a * Chry- „ A 
 fojlome y though it be counted a baftard) O faith he , if thy Lord mout^. 
 tor the greater glorie of thy faluation commands thee to make 
 friendfhip with thine offendor, being by him hurt, thou ough- feasor. 
 left rather fit ft to inticat him, that thou mailt get of thy Lord a ,, 
 double reward. One, becaufc thou fuffercdrt the wrong: ano- ., 
 ther, becaufc thou fir/tfougrweft rcconcilement.For ifthouhalt „ 
 offended, & thcrfore intrcatcd him,God will pardon thy fault, „ 
 fith fuft thou intreatcd;: hun,yct no reward llialc thou hane, be- „ 
 caufe being faulty thou befoughtdt him : but if he hath wron- „ 
 gcdthccandyetihouflrit wenteft to him for agreement, thou „ 
 fiialt huic great reward. Haften therefore to prcuent thine cne- „ 
 mic, lilt tliou fore-flowing that oportunitic ofgaine, he go be- ,, 
 fore thee and catch thy reward. Yea Cbritl hwnlclfe (faith that ,, 
 •Father) [<tfumremi'tu y {zvi&i the offended to his brother tor 4 ,"*>. l0Jkm. 
 peace, and fcemes to fay to him, rather then to the offending \^"'^'^ s ^ 
 thefc words of my text, Co to thy hot her , tfhe huih ought tpitji Um h 
 
 thee y 
 
14 Brotherly Reconcilement, 
 
 thee , headdethnot,iuftIy,or \m\&\y>b)xt agree wththike aduer- 
 farte y whether he be the plarintifc or defendant , as the word in 
 « TumuivtSy- the Syriackc imports^both.Neithcr faith he, reconcile thy bro- 
 rut.T<fl.M*t.$ t hertothec,asifheonclyfcnthim who had offended, but to 
 (hew that he difmifleth the offended to his brother.* he fpeakes 
 in thcpafliue,vV«>t j£//*W>*$/,gothy way and be reconci- 
 led: which agrecth offendendt fir effenfo to both partics,whcther 
 h tttrmtuA*. offending or offended, as k Chemnititu obferueth on my Text. 
 ** * u Which as he there doth but infinuate, fo plainely exprcfieth he 
 
 this meaning UWat. 18.15. If thy brother trefpaffe againft thee 
 (faith Chri(T)go thou vnto him. So Abraham who had not of- 
 fended Lot, but was wronged by him and his heardmen, went 
 to him for peace, and firft fought reconcilement, Cjen m \ $.8. So 
 t G«n. j 1 44. *Laban with Iaakob, *Iaakob with Efan^ * Iofeph with his offen- 
 § GcnilsikM. ding brethren, firft begins to make fnerjcKrtip. Yea God him- 
 &lfe firft feekes reconcilement with his enemies which dwell 
 on the earth, 1. Cor.y 19. God in Chrift (faith the Apoftle) re- 
 conciled the world to himfclfc, not God was reconciled,or re- 
 conciled himfelfe, but he was the firft mouer of this peace, the 
 agent ofthisamitie, and reconciled the world \nto himfelfe, 
 yeacommeth vnto them by his ambarTadors,befeeching and 
 praying his enemies to be reconciled; as if he intreated them to 
 be forgiuen and pardoned of their tranfgreffions. Seeing thca 
 the King of kings goctb to his rebellious fi bie<5ts for vnitie,thc 
 Creator to the creature, louc it felfc to hatred it felfe, the potter 
 tohisveflellofearth,Godtoman,the Almightiet© a wormc 
 crawling betweene hcauen and earth; let vs be followers of 
 God as deare children, and find them whofought vs not, and 
 manifeftour felues to them that asked not after vs, yea all the 
 day long ftretch foorth our hands of fellowfliip and friendfliip 
 vnto a gainc-faying people. I hauc heard fomebragge( faith 
 fTtm.sfim. l Chryfoflome)xhzx they went not againe to them, who butoncc 
 ^J^Af!t"$n did notrcfpc6t them, which yet their Lotdfiii g/oria duxit> 
 counted his great gloric. For how often did men (pit at him? 
 how often did they defpife him? whom neucrtbelefle he negle- 
 cted not tobefeech often with teares,ashedid Ierufalem, quo- 
 ties wlni) how often would I haue reconciled thcc,and thou 
 
 wouldft 
 
Brotherly Rec$nciltiHent. 35 
 
 wouldft not? And in imitation of thy Sauiour fay thou of thy „ 
 brother, I will neuer defift to winne thee from hatred , though „ 
 an hundred times I get the repulfc. For indeed as *Socr*t*s told X *•■***** 
 the younger, and (it may be) offended brother, 10 doth thy Sa- 
 uior here to thee; If I thought him fitter then thee to begin this 
 ynion, I would hauecommaunded him to go to his brother: 
 but feeing thou art more like to effect it, I fay vnto thee , If thy 
 brother trefpafle againft thee, go thou vnto him to lecke recon- 
 cilement.Go then like the Doue with an oliue branch ofpeacc 
 in thy mouth: Is it peace my brother, is thine heart vpright to- 
 ward me, as mine is toward theePSeckc him/olJicite him in the 
 Apoftles phrafc, Peace be to thishoufe, to this chamber , to 
 thisftudie; and if the fonnc ofpeacc be there, it fhail reft vpon 
 him; if not, it fhail returne to thee againe . Go offender, how 
 meane focuer; go offended, how great foeuer ye be: go your 
 way inthcfpiritofmeeknefle,and as ^/rfr^aduifed hisfonncs, • Ccn^t ,1. 
 Arife,go to the man, and take of the beft fruite of the land in 
 your YcfTell, louc, peace, long-fuffcring, genrJenc(rc,ard meek* 
 ncfTe, the fruites of the fpint, and bring the man a prefent : that 
 which ye hauc taken, carric backe inyour hands; that wrong 
 which ye hauc done, carric in your mouths, left it were fomc 
 ouerfight : anfc and go againe to the man, and God almightic 
 giuc you grace and fauour in the fight of the man, that he may 
 deliucr you your brother: Go thy -pray. 
 
 As thus thou art difmified from tbc altar to feeke reconcile- t ? cnc l i !f* n 
 ment, fo muft thou not rerurnc to offer there thy gift , till firfi w '** 
 thou be reconciled: ^f azo^firtl be reconciled, and then come 
 and offer thy gift. O the admirable goodnefle of God, and in- 
 effable loue towards men, faith ' Chryfofiome on thefc words: ' i / /w, 7 ■*" 
 He neglecleth his ownc honour, that he may mouccharitic to- * M ' J4 ' 
 wards thy neighbour. Let my feruice be interrupted (faith he) " 
 that thy loue may be reftored: therefore bids he not, after thou 
 haft offered, or before thou offer: but, thy gift being brought " 
 to the altar, and facrifice beginning, go thy way , leauc there " 
 thine offering before the altar, and fiii\ y firft be reconciled to 
 thy brother. Whereby (faith that Father) he tcacheth vs , that 
 he counts charitic the moft acceptable oblation of Chriftians, " 
 D and 
 
K Pfal.50 7. 
 /Vctf.S. 
 
 / 12. 
 
 1 13. 
 
 r 14. 
 
 26 Brotherly Reconcilement, 
 
 and without it no Chriltian faciifice he will accept. 
 Tbedoarinc. For hath the Lord as great pleafme in burnt offerings and 
 facrifices as when his voyce is obeyed?Bvhold, to obey is bet- 
 ter then facrifice, and to harkenthen the £u of rammes,!. «$■«?«. 
 15.22. Heare 6 my people (faith k God to the Icwes) and 1 will 
 fpeake, hearken 6 Ifraellfor I will teftifie againft thee , * I will 
 not reprooue thee for thine oblations and burnt offerings be- 
 caufe they were not alway before mc. m I will take no bullockc 
 out of thine houfe, nor he-goates out of rhy folds. ° For all the 
 bcafts of the forrelt are mine, and To are the cattle vpon a thou- 
 fand hils.° I know all the foules vpon the mountaines, and the 
 wild hearts are all mine. r If I were hungrie I would not tell 
 thee, for the world is mine and all that is therein. 1 Thinkeft 
 thou that I willeatebulsfleflijor drinke thebloud ofgoates? 
 No,no, r offer praife rather vnto thy God, and pay thy vowes 
 vntothemofrhigh.Forashe is not a God of the dead letter, 
 but rather of the quickening fpirit , fo^he reiecls this ftiadow 
 till the fubftance doth come. 
 
 AlmightieGodintheflrltof^y^; forgot his owne people 
 to be the children of/d^^becaufe they forgot this oblation 
 ofloue to be the facrifice of a God.Heaic the word ot the Lord 
 ye Princes of Sodome, (faith f he) hearken to the law of God 
 opeopleofGomorrhe; andasketh thcminiealoufie as hot as 
 fire, 1 What haue I to do with the multitude of your facrifices, 
 faith the Lord?Iam full ofyour burnt offerings of rammes and 
 the fat of fed bealts. I deilre not the bloud of bullockes , nor of 
 lambes, norofgoates.'Whenyecometo appearc before mc, 
 who required this at your hancjs to tread in my courts ?* Bring 
 no more oblations in va.ine: inSfenfe is an abhomination vnto 
 me: I cannot fuffer your new Moones, nor fabboths, norfo- 
 lemnedayes,(it isiniquitie) nor your folemne aiTembliesJMy 
 foule hateth your new Moones, andyour appointed feafti :they 
 areaburdenvntome,Iamwearietobearethem. * And when 
 ye Hiall ftretch out your hands, I will hide mine eyes from you, 
 and thoughyemakc many prayers, I will not hcare, {ox your 
 bands are full efbloud. This was the hearbe androote ofbitter- 
 neffe that put death in the pot; this was the dead flie that pu'tri- 
 
 fied 
 
 /Efa 1. 10. 
 
 » VcrC u. 
 
 m is. 
 X13. 
 
 J '4- 
 
 \ *5- 
 
Brotherly Reconcilement. 27 
 
 fiedtherr oyntment, and made their fweet odours and incenie 
 t»ftink.Thus loathed he the fa: of their fed beads, v\ hen their 
 heart was as fat as brawn. Thus fpucd hcoutth: bloud of their 
 bullockes, when their hands were full of bloud.Thus refufed he 
 the flefli of their lambeSjuhciivndcrthijfheepes clothing they 
 were raueningwolues. Thus checked he their treading in his 
 courts, when entring into his houfe they looked not to their 
 feete,butgaucthcfacrirlceof foolcs. Thus abhoned he their 
 new Mooncs, when the old man of malice was not chaunged, 
 nor the new man ofcharitie put on. Thus hated he their a ppoin- 
 tcd fealts, v\ hen they were not AyarAi,fc2i\s ofioue.Thus their 
 fweet perfumes ftinked in the noftrcls of the moft high : and 
 their incenfeinccnled his wrath v\ hen their hands were full of 
 bloud. And as he began that Prophetic oiEfat in this firft, fo in 
 the Malt Chapter with the fame tune he ends it; He that l^illeth «■&**! 
 a bullccke is abhominablc as if he flue a man : he that fieri fie eth 4 
 fieepejTCgMdcdaftfhecutsoffadogs neeke : he that offereth an 
 oblation approued a* if he offered [nines bloud: He that rcmem- 
 brethmcenfe^ is accepted, as if he blefftd an tdo //,whcn his hart or 
 as hands are full of blo*d. For he defired mercie more then fa- 
 crifice, andihis knowledge of God more then burnt offerings, 
 Hof.6.6. Thus he that is rather a God ofthc quickening fpint 
 then ofthc dead letter, requireth more the quickening Ipirit of 
 loue, then the dead carcafe of any facrifice whatfoeucr. I hate 
 and abhorre your feaft dayes, (faith k the Lord) and I w ill not 
 fmell inyourfblemneaflemblies. c Thoughye offer me burnt c ?c:f°i7. 
 offerings and meat offerings, I will not accept them, neither 
 will I regard the peace offerings of your fat bcalts.' Take thou d 
 away from me the multitude of thy fongs, for I will not hcare 
 the melodic of thy vials, till 'Judgement runne downc as wa- » :4- 
 tcrs, and righrcoufnelTc as a mightie riucr. 
 
 Whcrcwithall then fliall I come before the Lord ( faith his 
 Prophet in the pcrfonofthe people) and bow my felfc before 
 the highGod? Shall I come before him with burnt offerings 
 andwithcalucsofayearcold? will the Lord be pleafed with 
 thoufands of rammes, or with ten thoufand riucrs ot c yle? fliall 
 I giuc my fitft borne for my tranfgrcflion, and the fruitc o( my 
 D a body 
 
 o« J a. 
 
28 Brotherly Rcftncilement. 
 
 bodie for the finne of my ioule? No, no, he hath ftewed thee, 6 
 
 man,what indeed is good,and what the Lord requireth rather 
 
 of thee, furely to do iultly, and to louc mercie, and to humble 
 
 thy felfc to walke with thy God>Micb. 6.8.This fhal plcafe the 
 
 Lord better (faith 'Dauid) then a bullocke that hath homes and 
 
 hoofes, 77^/. 69.31. And toloueGod with all thy heart, and 
 
 thy neighbour as thy felfe, is more then all burnt offerings and 
 
 facrifices/aith r Damds fonnc and LordyCMart^. 12.5?. Therc- 
 
 fGcn-f.4.Hcb fore would f Abelbe incharitic with £!»« before he offered: 
 
 j'^; n therefore would *Iaak$b be reconciled to Efau before he facri- 
 
 4-2o- ficcd: therefore would 11 DfittidwaSh his hands in innocencie be- 
 
 *i Aft!'i 2 o.&ix. fore he went to the altar: therefore would ' Peter be in charitie 
 
 \ Rom.10.1. with the Gcntils before he preached: therefore would k Paul be 
 
 in charitie with the Iewes before he prayed. 
 multSXt ^ ot l ^ mcs without loue,it is not accepted:* Prophefie with- 
 out loue,it is not refpe&ed: knowledge without loue,it is not 
 approued.-miracles without loue,they are not regarded:burning 
 martyrdomewithoutloue,itisas if it freczed: prayer without 
 loue,it is reiecled, 8f* % \ .r^. yea it is abhominablc, Proti.1%.9. 
 nay no lelTe then abhominationit felfc to the Lord,7 J rou,i 5.8. 
 And it is impious that a wicked man in thought or deed mall 
 n Nefssd. \tb. 1. com e to pray, as the vaine D heathen could obferue. This louc 
 ipy »«i Mftif. then is the fire which purified Abels offering, for want whereof 
 y£'.'cv«r.w.». purified Q&m oblation: this is it which fo iudged between the 
 dtiegib. cleanc and vncleane, that when two were facrificing at the al- 
 
 tar, the one was receiucd and the other refufed. This is the 
 fweet incenfe which pcrfumeth our facrifice of praife and pray- 
 ing, and fetteth them foorth as the incenfe, and the lifting vp of 
 our hands as an euening facrifice. This is the ointment & boxe 
 of Spikenard which fweetneth the calucs of our lips , and ma- 
 keth them better then a bullocke that hath homes and hc/ofes. 
 • Uuk.a.13. This is the fait which like that in the • law mull feafon our fa- 
 crifice, without which it is vnfauourie,C^n^ 9. 49. and with- 
 out this(like the Iewes in the Prophet Hef^.6)we dial go with 
 our meepe and our bullockcs (I meane our F prayers the calues 
 fjic .15.15. f ollr lippes, Hof.i4.)to feckc the Lord and (hall not find him, 
 . for he will withdraw himfelfe from vs ; and though wc ftretch 
 
 out 
 
Zrothtrh) Reconcilement. 19 
 
 out our hands 3 he will hide his eyes from vs : & though we make 
 many prayers, he will not heare.if our hands be *fuil ofbloud. * wj-mj. 
 
 The rcafon whereof our Sauiour gaue the woman of Sumo- The r f if on nf 
 rU: God which is a fpirit, will be worfhipped in fpirit, and the l ' e cov:it * 
 houre cometh and now is ( faith the Lord) when the true wor- 
 shippers (hall worfhip the Father in fpirit and in truth, for euen 
 fuchandnoneotherrcquirethhetoworfliiphim,/*^.^. yf 
 
 Whetherthcn we offer the facrifke of prayer or thankfgi- tanftovafci 
 uing,in this mult we lift vp pure hands without wrath, i.Ttm, 2. bcior ccprajr 
 3. and in that, out of one mouth rauft not proceed blcfling of 
 God, and curling of our neighbour, lam 3. 16. For* when one f Bcckfttai 
 prayeth and another curfcth,whofe voice will the Lord hcarc? 
 And indeed how canft thou askc God forgiuenefle of thy fins, 
 when thou wilt not forgiue man his offences?How canlt thou 
 beg reconcilement with thy hcauenly Father,v\ hen thou ait not 
 reconciled on earth to thy brothcr. ; How darcft thou offer him 
 a facrificeofpraile in thole lips which arc full of curfmg and 
 bitterne(Te?He will aske thee ( faith r Auflme) What halt thou' S ™ A6M 
 here brought me? Offers munns tHHm y & non es mumu Dei, thou 
 offered me thy gift, and giueft not mc thy ftlfc for an offering. 
 Thouprayelt againlt thy felfe,and through malice makclt ihy 
 prayers frufrrate before thou doeft make them : they are finne 
 becaufc not of faitb;thcy arc not of faith,becaufc they wrought 
 not through loue. 
 
 For if charitie be (as f 'Bernard fyc2ktt\\) quad^m antmafidei, f Serw. %i .im 
 as it were the foulc of faith, or as the* Apofllemore truly tea- 0"* 
 chcih, /pirittufidei, the breath and pulfe of faith, whereby we 
 may fcele if Hie be aliue,and ice if the maid be not dead but flce- 
 pcth, furely the diuorcc of thefe two which God hath fo cou- 
 pled together cannot be potfible, but like Naomi and %hth> 
 they will hue and die together. AnJ therefore if thy prayer be 
 not offaith which workcth through loue, it doth but iblcmnizc 
 the funcrall of thy faith, which thou before killcdft through ha- 
 tred. And as it was no maruell ( faith that Father)if^4i« flue his 
 brother, who had killed his ownc faith and brotherly loue be- 
 fore: fo no wonder if God rcfpecled not his offering, whole 
 perfon he for that caufc deipifed , J^hu etfwcc dumfratncuL^ 
 D 3 MM 
 
 • Iam.i.ML 
 
30 Brotherly Reconcilement, 
 
 tarn tamer, fideicida tenebatur, becaufc though not yet he had 
 killed his only brother, yet now had he flaine his ownc faith, 
 whofe carcaie and carion made his facrifice liinke in the noftrils 
 of the Almightie. 
 Ser.i66.4* This then (lakh *Auftine)\s the bond of peace, which both 
 Ttmp. clerickes and laickes mult bring with their faenfice , fine qua non 
 
 fufcipitttr [Acerdotis orMio,nec pubis obUtio, without which nei- 
 ther the Priefts prayer, nor the peoples praife is accepted with 
 God. For feeing we mutt as well with one mind as one mouth 
 praife and pray God the Father of Iefus Chrift, %pman.\<y.6. 
 x Apocf.j. furely vnlclTe both(likc thofe* odours which were the prayers 
 ofthe Saints)bc kindled with this heauenly fire, they cannot 
 afcend to the Lord of hofts,ncither thence will he fmcll a fweet 
 fauour of reft. For as the Saints are faid to praife God in cboro % 
 m^'tfiL < 7y%i49.thacis,invniticoflouc, asthe rGIofle defcants on 
 it, and to fing praifes ynto him with timbrell and harpc,in figne 
 of concord and confort ofloue, as Lyra harpeson thofe inftru* 
 ments ofmuficke: lb muft we with the ciders, Apoc, 5. 8. when 
 we offer vp thefe odours the prayers ofthe Saints , haue euery 
 t, Commim.in one his harpe,("which is a fymbole ofharmonie,as x Aretiw ob- 
 ^/w.5.8. fctuesj and fing with one confort and confent of fpirits before 
 our voice (hall be heard, or our prayers get a blcfllng ofthe 
 Lord. And therefore when the Pfalmift exhorted eucry Lcuitc 
 in the temple to praife the Lord/P/^/.i 2, 4. 1.2. he t els them,the 
 blefling ofthe Lord is not giuen vnto them therefore , till they 
 ^Wbcone^erfyThe Lord b/ejfe the, not, the Lord blcffc ye, 
 but the Lord blefle thee out of Sion. Plnres hortatur vt benedi- 
 m tnmst. in cant, & ipfe vnum be»edicit 3 faith % Aufitne> he exhorts many to 
 y/«/.i 33.3. bj c fj- c lhc £ ord ^ anc j hc bkflfeth not t hcm till they all become 
 
 one. Therefore came Chrifttohis difciples with a blefling of 
 comfort, when on the fea they were rowing togethcr,/l/rf/.i j. 
 27 .Therefore came he to his Apoftles with a blefling of peace, 
 when in vnitie they were affembled together, /^.2o«io.There- 
 forc fent he not them the holy G h»ft, till with one accord they 
 wercgathercdtogether,^^.2.i.Thereforefilledhehis Saints 
 with the holy Ghoft, when in one foule and one heart they 
 conuerfed together, Aft.q*} 1.S0 true was his promifc which 
 
 he 
 
Brotherly Reconcilement. 31 
 
 he made to them all, Verily I fay vnto you, that if two of you 
 fvfjLputncvffiv dial with harmony agree in any thing vpon earth, 
 vvhatibcueryellialldefirejitfiiall be giucn you, for where two 
 or three are gathered in my name, there am I inthemiddeftof 
 them,/J/*r/\i 8.1 9. And io needful it is that before we do offer 
 the calues ofour lips to our God, we be firft vnued and recon- 
 ciled CO our brother. Et qttAm diutPjtmpUcAre non fcfiumtu, ne- 
 fcio an confecj neuter tanner a noftra offer amw Deo, and lo long as 
 we cannot pacific and appeaie him,I cannot tcll(faith J Ierome) b r Mm%t m 
 whether after we may offer our gifts of praife and prayer vnto M * i h- 
 God. 
 
 And ifthis facrificc without precedent vnitic be not accep- a . Y fr >ex h©tring 
 ted, much lefle maift thou hope for acceptance of thy felrc , if g **"■■ b *° 
 when thoureceiuelt the bodieofthc Lord thou be not firft re- m^nic"^" 
 conciled to thy brother. For if (like the factious Corinthians) 
 w hen ye come together in the Church to receiue, there be dif. 
 fentions among you, the Apoftle tels you,this is not to eate the 
 Lords body, but to eate of the bread and di inkcof the cup vn- 
 worthily to your ownc damnation, i.Cor. n. 29. Let a man 
 therefore fidt examine himfelfc of his brotherly louc and re- 
 concilement ; and till then not dare to eate of this bread and 
 drinkeofthiscup. 
 
 Wc'read that the ancient Romanes ordained a feaft, w herat c rA Mmx ^ 
 memat enmitic were recoeilcd 1 & if any iar was nlcn vp among : ( 't »■ 
 than, apud/kcra men/* to/Iehixr nr, the breach was made vp at 
 that folemne feaft by their fricnds.which therefore they tenned 
 fhari/h*. The Saints in the Apoftolicall times (whether they 
 learned it fromChriits fupper before the communion,orfrotn 
 the Apoftlcs as molt fuppoi'c) at their rcceiuing of the Lords 
 Supper,had theirfcafb alio,!. Cor.\ 1.21. which S./W^termcrh * l -< i€ *• 
 <7*T«tr, feaft s of loue , and ihc faithfull continued them in the 
 Primituic Church, as the auncient ■ Fathers obferue , w herein f TmmiMf,t^. 
 they ate their meatc together with fincleiuiVe of heart, thatfo l*f* 
 they might examine their mutuall charitie when they recci- 
 ued.Though we haue not thofe Agapas,yct hauc we this great 
 feaft of louc, before which the Apoitlcrcquircth «t^*:nr, bro- 
 ihcrl? louc,w hich we mull examine before \\c eate of thisbread 
 
 and 
 
32 Brotherly Reconcilement. 
 
 and drinke of this cop, i .Cor, 1 1 .28, For if the Ic wes might not 
 cate the pafchalLambjVnlcflc their loincs were firit girded vp, 
 their mooes on their feet, and their ftaucs in their hands,£jtW. 
 1 j. 1 r .much leflc may we cate ofour Paflcoucr,which is f Chrilt 
 fu or.5.7. faenficed for vs,vnleffc our loines be firft girded about with ve« 
 ritie,our feet fhod with the Gofpell of peace, and the fword of 
 the fpirit in our hands,i;/>&.6.i4.And therefore let vs keepe this 
 fcaft ("faith 'Paul) not with old leauen, neither in the leaucn of 
 malicioufneffe and wickedneffc,but with the rnleauened bread 
 offinceritic and truthji.CVr.}. 8. as the Iewes while their fcaft 
 lafted might eate none but bread vnleauened. 
 
 It is Salomons leflbn to eucry inuited gueft at a carnal fupper, 
 Prau.1^1 .When thou comeft to eate with a Prince, confider 
 diligently what is fet before thee,or(as the Hebrew *w «-/w will 
 % *H<"*r.i* cary in s both genders) quis & quid, confider who and what is 
 Two motiues &t before thee. And indeed whether we confider the feaft-ma- 
 toexamincour k cr himiclfe,with whom we fit at this table as inuited gueti s:or 
 tk before the hismoft precious body and bloud fet before vs to our faluation 
 •ommunxm. ifworthily,or to our damnation if vnworthily we receiuc it ; we 
 had need to take heed to our foot when we enter into the houfe 
 of God, that we put offour mooes andfandals, our iniuries 
 and fcandals, feeing the place whereon we Hand is fo holy 
 ground. 
 £ake*r. And for the Prince with whom we eate,feeing he is King of 
 
 h Um.ym t- kings,at whofe mefle we fit (faith h Chryfoftome) whereof cuen 
 w*« tnc Angels are attendants,with what diligence mould we con- 
 
 fidcr him who is fet before vs ? lfJofeph durft not come being 
 inuited of Pharao, till he had firfi fhauen his head and changed 
 hisrayment,^».4i.i4. how dare we come to this fupperof 
 i iam.i.ai. tne Lambe, before we hauc cot off excrement 'a malitia, thofe 
 k xpbef^. excrements or fuperfluiticof malicioufnefie , and k put on the 
 new man of a wedding garment of charitie? And if Iaakobs 
 fonnes did with fuch diligence addrcfle and make ready them- 
 felues , becaufe at noone they mould dine with Iofefb their 
 princely brother, Gen.^%.. how mould we firfl prepare our 
 , - ^ j fclues/eeing we are to cate at the Lords table , who fcarchcth 
 mi L*myL ' his guefts if any want the wedding garment of l lo\\c}Afat.22.n. 
 
 VV e 
 
Brotherly Reconcilement. 33 
 
 We know him that hath fa:d: 
 
 abftntem cjm rodit Amicum^ 
 Hanc mtnfam vctitam nouent effefdi. 
 He that backbueth his brother, friall not fit at my table . And 
 Chrift himfelfe hath pronounced of iuch gue(h , They, fhall Lv \ c M l4t 
 nottaftof my Supper. He will not take the children* bread 
 and caft it to whelps. He wil not giut thefc holy things to dogs, 
 which returne to their vomitc or rancor : nor call the ic pearlcs 
 before fwine, which go againe w ith the lovv to her w allowing 
 in the mire. But as thoic dogs and thefc f.\ ine he excludes from 
 the holy citie and fupper of the Lambe, yfpoc.n.Co from the 
 holy communion and fupperofthe Lord, i.Cor.i 1. with that 
 AViwir Mȣ*r*ofthe m Apoftle,touchnot,ta{r not, handle not, m Cola , Sf . 
 
 For albeit malicious ludtu he admitted to his former fupper 
 of the pafchall lambe, loh.x 3, 26. yet excluded he I*d/ufiom 
 this laft fupperofthe Lambe ofGod, which was the banquet 
 (as it wcre)of the former, & lent him out with this prohibition, 
 That thou do(l do quickly, v. 27.6V as (bone he had rccciucd the 
 foppc \lippcd in the dt(h of the pafchall lambc,€i/3ia>f *?»A5ir, « M*u*i> 
 he went out immediatly, faith John, vcrf! 30. before the fupper 
 ofthefacrament: and though he was at fupper with the Lord, 
 non mtcrfntt can*, yet was he not at the Supper of the Lord, as 
 • ' Znnchv** fufficicntly nroueth. Or if he admitted Iud.u to this ' LihAt ff ■* 
 tablcfas fome fuppofe)yet accepit ptnem Domini \nonpnrftm Do- nm»,d<c*r.* 
 minnm faith f /tuftine, he rcceiued not the bread of life , but the jfj^JE Xf% 
 bread of the Lord which he ate to his ovvne damnation, and at- t T*M»%%m 
 terthe foppc Satan entrcd into him, verfiij. mMm* 
 
 Wherefore ifthe Lord would not talkc at mount Sinai with 
 the children oflfracll, till Hr(t they had fanclified thcmfclues , 
 and wafhed their clothes, Fxod. 1 9.1 o. much IefTe may we look 
 foi accefTc to his ownc table, if we be not fanclihed through 
 loue, b t come to catc with vn wafhen hands. And if for their 
 eating ofthe pafchall Lambe , they muft fidt put awav from 
 their houfes the 1 lcauen of brcadrmuch more fhould w e in kec- * 1% ' l * 
 ping this fafl ofthe true paffcouer, purge out ofour minds the 
 old lcauen of maliciouihefle, 1. Cor.<;.-i. And this we, rather 
 then they that, becaufc though by prefcrift he bid them catc 
 JE theirs 
 
34 Brotherly Reconcilement. 
 
 theirs withfourcherbcs,£*AW.i 2.8. yet vs by precept he for- 
 bids to eate ours with rootcs of bitterneiTe,/ 1 /^.! 2.15. where- 
 fore let all bitternefifc, and anger, and wrath, crying and cuill 
 fpeakingbeput from among you, with al malitioufnefle,E^?^ 
 
 < The fcaft it Howbeit if the Princes perfon, at whofe table we fit, we re- 
 
 k\k. gard not, but bring our lcauen ofmalicetofurmiTi out his table 
 
 ofvnleauened bread, and our viols of wrath to mixe his cup of 
 faluation, as ifwe meant to drinke of the cup of the Lord and 
 
 r i.Cor.10.21 of that r cup of diuels; to be partakers of the Lords table and 
 the table of diuels: yet fhould weatlaft confiderwhat isfctbe- 
 
 f ».smU^. fore vs, the body and blcud of this Lord, w hich like the f arke 
 mutt not be touched with vnpreparcd hands. For feeing this 
 fuppcris like thatfeafr of reconcilement, Lcuit . 25. 27. and a 
 feaft of charitic,furely we fhold firft be reconciled,and examine 
 our felues therein before we eate of this bread and drinke of 
 this cup. Yea fith as we eate of one loafc made of many grains, 
 and drinke of one wine of many grapes : fo we that are many 
 are oncbread and one bloud,becaufe we are al partakers of one 
 bread and one cup, i.Cor. to. iy.doubtlcrTe this communion 
 of bread and wine fhouldcaufe a common vnion of body and 
 
 t s*iufl.co»iu- fpirit, that we be ajl ofone mouth and one mind. We e reade of 
 m T " Cat ?L n ' ^ fat dine % that to make his confpirators ofone wicked will and 
 arTe&ion, he caufed them all to drinke each to other goblets of 
 wine mixed with mans bloud, that confanguinitie of one cup 
 which nature had not giuen, might vnite their affections . And 
 feeing contrariwife ourSauiourtomakchis followers ofone 
 mind and ofone accord in the Lord, hath made them drinke of 
 one cup of wine myftically mixed with no other but his ownc 
 a Mat.itf 17. bloud,faying, u 'Z?^//<f ex hoc omnes, driiiikeyc alofthis,this is my 
 bloud of the new teftament: furcly, this cup ofblcfflng wher- 
 by we are made drinke into one fpirit, (r. Cor. 12. ) fhold more 
 combine the hearts of Chriftians,then their cup of deadly wine 
 did the hands ofthofe confpirators. 
 
 But if not the communion of his bloud, which we come all 
 to participate, can fore-vnitevs: yet feeing this new wine of 
 the maifter of the feaft (who in this bloud of the grape giues vs 
 
 the 
 
Brotherly Reconcilement. 35 
 
 the grape of his bloud co drinkc, and keepes the good wine till 
 laftj mutt not be put into old veflcls J C'J/rt/.9. 17. into vnclcan- 
 fed bodies faith l zs4mbrc(c\ » Jet eucry man know how to pof- j>i£7V£»" 
 fclTe his veiTeJl in holmes and honour, in charitic and loue, that ■ '■■-■ 
 no man cpprelTc or defraud his brother in any matter, but * firit ' \ xjjjjj 
 purge himiclfc from the ruft of malice and car kcr ofenuie.that 
 he may be a vcffeJI not or wood or earth, but of gold and of fil- 
 uer, a veflell vnto honour, fanefcified and clean!ed 3 mcete and 
 prepared for the bloud oftheLord. Letvstakc this cup of his 
 bloud with pure hands,withoutwrath,and not with hands full 
 of bloud. Let vs put this new wine into new vcflcrls,that fo both 
 may be preferued. Let no man dare to put it into old ve(Tels,wr 
 corpus fcindttur & or at ufundttftr faith " Ambrofe t \c{{ the veiTel « Ltc$fafr^u. 
 of his body brcake,yea perifh,and the wine of his grace be fpilt. 
 Experience may teach thee ,/incerHm eflmfiv/u quedcuncjuc jr- 
 fundi* y *refat : That vnlclTe the veflell be lcourcd from ruft and 
 made cleane, whatfoeucr thou powrcft in doth waxe foure and 
 taltcthofthecaskerand let truth perfwade thee, that if thou 
 powrcft this wine into a ruftie (tomacke and cankred mind , it 
 willturnetovinegcr,and be bitter in thy belly as the gall of 
 Afpes,and thepoifonof Dagon*. If thou vfclt but a little of 
 thiswine with a (tomacke to thy brother, and in fuch often in- 
 firmities ofthy foule, it will prouehkcMievineofSodomeand b IX 
 Gomorrha,as the grapes ofgall, and the cinders thereof bitter n 
 to (et thy teeth on edge. Wherefore lay apart all filthinefle and 
 fuperfluiticofmalicioufne{re,andrcceiue with mcckncflc the 
 word, the cflentiall word to be grafted in you, which is able to 
 fauc your loulcs. And if there be any of the generation ofvipcrs, 
 vnder whofe tongue is the poyfon of Afpes, and in his heart the 
 gallof Dragons, let himhrrt calt vp his malice, le(l he poylon 
 this drinkc to lus owne definition: let him imitate the ferpent 
 (faith c fpsphnMHsznd * 'Bernard') v\^ich when me comes to f T ^, % ^., 
 drinkc of the riucr y A'on acctptt feiumvenennm, (edtn Utii ulu I >■-- 
 
 brings not her potion with her, but leaucs it behind her «*joXJ^ 
 m net hole, lcllinfec^inr her drinkc Oic intcrftc^ her lclte./Vr- fc " ' ' * 
 mde&iffibtc mJn m m , faith Ep$pbmi w t let vs alio in this be 
 v. lie as fcrpents, vi ffdmli adjao am Ecckjmm/m$ *dprcces>**t 
 
 li 1 *d 
 
5 6 Brotherly Reconcilement. 
 
 *d tnyfteria vcncrimM, malttUm & immicitiam in ceittAtiombui 
 noftris neferammx That when vvc come to the Sermon or to 
 prayers, or to receiuethefe myfteriei of bread and wine, wc 
 bring not our malice and hatred in our breafts. Let vs examine 
 ourloucand caft vp our malice before we drinke ot this cuppe, 
 left by vnworthic recciuing we poifon the wine,and drinke our 
 ow ne damnation. For as the coiporall meate and drinke (faith 
 e C )rr yC4 Qm - a 'Father) if it find a ftomacke, epplet aduerjis bumoribtu , with 
 pril'.jud*?' rawandindigeftedhumors,hindreth more the concoction of 
 thofe crudities, and hurteth both their digeft ions : fothis fpiri- 
 tuall repaft of bread and wine, if it find a mind fraught with ha- 
 tred and malice,it will more hinder the health of his foule, and 
 batmen the death ofhisbody. Witncfle thofe fa clious andmali- 
 tious Corinths, who did eate this fuppcr with an numerous fto- 
 macke toward their brethren, and Std 7 £70 faith Paul: For this 
 very caufe many are weake, and ficke among you , and many 
 (leepe in their graues, 1. Cor, 1 1 . : o. Wherefore before thou 
 comeft to this fountains, that is, to the communion of the bo- 
 die and bloud of Chrift, imitate the fei pent faith Tlcrvardy and 
 caft vp thy poifon, that is, thy hatred, thy anger, thy malic e,thy 
 enuie, thy euill will, and thy hurtfull thoughts from thy heart, 
 left thou come to eate and drinke thy damnation. Onely let vs 
 be rather innocent as doucs,then wife as ferpcnts,to rcfume 
 our former poifon, left if, once hauing efcaped from this filthi- 
 nefTe of the world, we be yet entangled therein againe and o- 
 ucrcome, the latter end with vsbe worfe then the beginning. 
 
 ^ ^1 ■» Wherein it is to be fe ared, that as l Tbemi(lodes and Ariflides 
 
 rtHd.pr&ept. fo often as they went Ambaliadours, or to leade an armie toge- 
 ther: Inimicituiminfimbiu patrU depofuerunt , reuerji^domtiny, 
 earn reftimpferunt , Laid downe their mutuaJl hatred in the bor- 
 ders of the countrie, and left their enmitie behind them til they 
 came home, and then relumed their old grudge againe.- fo ma- 
 ny when they go with their brother to the fupper of the Lord, 
 leaue their malice and hatred at home, or perchance at the 
 Churches doore, and when they come out, with the ferpent 
 rcfume their poifon againe, with thedogge returneto their 
 
 vomit, 
 
Brotherly Rtconcikmtnt. 37 
 
 vomite, and with the low that warned 3 to their wallowing in 
 the mire. 
 
 But letfuchreuoltersand Jeauers of their fnftloue know, 
 that e asarclapfcincorporall difcafesismcit dangcious/othis • TtmU.x.tn 
 of the foule is Co defpcrate,z//y7 rf/.i^mur,:hat if they fall backe j^,^ f ' 
 againe and returnc to their vomite, it isimpotfible th:y Humid **. 
 be reftored by repentance, Hr6.6.6. feeing they crucirie againe 
 to themfelucs the Sonne of God , and make a mocke of him in 
 this Supper. For if we thus finne v\ lliingly after we haue recei- 
 ued the knowledge of the truth, we tread vnder foot the Sonne 
 of God, and count the blood of theTcftamcntas an vnholy 
 thing,whercwith we were fandined;and then there remaincth 
 no more facrifice for finncs, but a feareful looking for of judge- 
 ment, and Yiolent fire, which mall dcuourc the aduerfanes of 
 ofGod and their brethren.//^. 10.26. 
 
 Wherefore as^Chrift when he had healed him that had bene b iohn'5.14. 
 fickc eight and thirticyearcs , like agcodPhifitian prefevibed 
 himadietforfearc of relapfc : fo when thou haft call vp thy 
 ma/iisam/ecu/i (as the Prophet cals it) thy long and inucteratc 
 malice before the communion, keepe a good diet, and a j>ood 
 ftomatkfordigeition of any wrong, Icaft thou fall back againe. 
 Behold,thou art made whole,iinnc no morc.leaft a worlc thing 
 come vnto thee. 
 
 The vncleanc fpirit of malice is now gone out of thee, man, 
 take heed, if after the fon Satan reenter into thee, if at his re- 
 turne to his houfe he find it emptic , without the loue of thy 
 neighbour, fwept 1 from faith,hopc and charitic, and garniflied 1 .4rn.tm«m> 
 with hypocritical! colour of good will, then w ill he bring with **"k**+* 
 him fcuen other fpirits worfc then himielfc,which will enter in 
 and dwell there; andtheendofthatmanis worlc then the be- * Jl ^^ 
 ginning,C^-/jM2.4<f. 
 
 But thou fbcloucd brother ) like that ^ood hofl in ihc God 
 pell , fhew thou thy Sauiour the vpper chamber of thy heart, 
 trimmed and prepared tor Ins body , fbrthii U the lodging 
 where he will eate the PafTcoucr with his DiUiplcs. And feeing 
 thou art not worthy he Humid Come viulcr the roote of thy 
 mouth,takc heed lcaft thy mouth catc vnwormily.Lct vs open 
 
 this 
 
38 Brothertj Reconcilement. 
 
 this gate,that the King of glorie may enter in . Let vs fweepe 
 
 an'd garnifli this houfe ("faith l tsfuflmc) for the receiuing the 
 
 Telnet. Lords body : let vs adornc ic with diners flouresof Chriftian 
 
 „ vcrtues . Let vs fill all the houfc with fwect and precious oint- 
 
 „ ments of chaftitie , with the incenfe of loue and compunction, 
 
 „ with the balmc of bencuolence, and the fwect perfume of cha- 
 
 „ ritie , 7Jt tarn heat us hofpes mtido delegatus hojpitio , ftabtlem ac 
 
 y ,perpetuam in nobis faaat manjionem > that fo blcflcd a gucit dc- 
 
 „ lighted with his neate and fweet lodging,may abide with vs for 
 
 „ cuer, and lay , Here will I dwell, for I haue a delight therein. 
 
 m Math. 27.59. And as m Iofeph put Chrifts body in a new fepulcher, and wrapt 
 
 <0 * it not oncly in clcanc clothes, but in linnen , nay in a fy ndone, 
 
 which is the finelt and purcftlinnen: folctvs put his glorified 
 
 body in new hearts, in pure minds, which arc pure from the 
 
 blood of al men. And if there hath bin any iarre betwixt vs and 
 
 n VtlMax^ lib. our brother, let vs at lca(t follow n Scipio and Tiberius Grac- 
 
 4'™?' 2 - chti s, Qui ad cuius menf&frcra odto dijfidentes venerant y abcar*r 
 
 amicitia & ajfinitateiuncli difce(ferunt : let vs at this tabic bury 
 
 all our hatred that it neuerrifeagaine, othcrwifelike W*/ we 
 
 receiuc not his body to life,but his bread to damnationrneither 
 
 , i«hruo.<j.7. find we the body of the Lord, but like them light vpon the 
 
 napkin and clothes wherein it was wrapped.Go thy way then, 
 
 , and firft, firft be reconciled before thou come to offer thy gift. 
 
 So much of the intermiflion of facrifice till thou be reconciled 
 
 firft. 
 
 3. general part: The third generall point, is a commiflion or ioyningoftwo, 
 
 iSorT"' !$* reconciled to thy brother % Wherein we may obferue both 
 
 an aft of Reconciliation ,and the partie,wi^ our brother. 
 Be recenciUcL Firft touching this a6t;as there is (faith ? tAuftme) pax oris,o- 
 fSer. i.deptce perts g. lmou<e 9 a peace oftongue,hand and heart ; fo when that 
 qser. 9 4ntf r *s. peace is broken,there mult be(laith that q FatherJ z triple recon- 
 $n mm*. cilemtnt , Verbo,fatlo & animo, in word, in worke and in will. 
 And therefore our Sauiour to his precedent diuifion of a three- 
 fold breach, by anger in the mind, difdaine in the geilurc, and 
 reuiling in the tongue, verf. 22. proportioned! a triple recon- 
 • jtfortvnciU- cilement,and paralelc agreement,in tonguc,hand and hearr,all 
 ttumvKabuiK three imp licitely wrapped in this * one roord of reconcilement y 
 
 faith 
 
Brotherly Rtcencilemctft. 39 
 
 faith'Cj?4*r/rw/wvcrf.29.buc by more cquall corrcfpondcnce * CmM J t + 
 (as I thinkc) intended and implied in the words T < **)« p*,ifhe *'** 
 hath ought againft thee,that rs,faith r (fnryfoHomejphcn he is *n- 1 oprimpir. 
 gry with thee in hartjrrje.tth to thee Rcca^grtemrg theeby geflure, >J* «.Vi.' 
 §r collet h thee foole, vexing thee in (peech : it hehaih pi kblto, ow 
 any of thefe three againlt thee , be thou reconciled wJU rt ac- 
 cording to each of thefe three: and therefore that' Father me- ilhd. 
 ting out a iuft portion of reconcilement to the proportion of 
 the offence, countrrpoiieth both with thiscqualitie and 4 
 librium , Saudis fracejftt offenfio, talis debet J e qui reconctlutio 9 
 wherein was the orrcnce,thereinfhou!d be the reconcilement. 
 Jf( faith % he) thou haft offended him tn thought, be reconciled m ▼ Jbd. 
 thought : if thou haft offended him m words, be reconciled in words: 
 if thou ha/J hurt him tn deedftfactfie htm by deeds. Yea our Sauior 
 himfelfe hauing cenfured a threefold breach,in heart, behavior, Tr f.c «©». 
 2nd fpeech with our brethren, vcrf.22. not oncry by analogic Cl - cmcnc - 
 inferreth a correfponclcnt agreement in my text, when he faith 
 'Be reconciled, as out of Chryfofhme & Ainfcuhts I haue fhewed: 
 but cxplicitcly proportioncth a three-told reconcilement to 
 thefe threcjvcrf.44.fi rft as a Prictt,thc peace and reconcilement 
 of the hcart,£p*f your r«<7wr/.Secondly as a Prophet ,rhc peace 
 and agreement ot 'the tongue ,Rleffe them that curfe you. Third- 
 ly as a King, peace and reconciliation in workes, 'Do (rood to 
 them that hate you . The beloucd Difciple,an Kuasigclittin his 
 Gofpcll, an Apottlc in his Epittles, and a Prophet in his Apo- 
 calyps, prefcribeth from his matters breatt this trinitic ofvm 
 I . lohn 3.18. Let vs not lone in word or tongue onely , but tn werlres 
 andin truth from the hears. And all thefe three of ncceffitie here 
 muftbemcant, feeing rnendfhip rcquireth ber.ruclence oi the 
 heart, beneficence of the hand, and concord of the tongue, as our 
 *maitcrormoralitieteachethfromtheoraclcofrcafon. Whcr- j . 
 fore treading inth:ftcps ofourblefTcd Sai:iour, his holy Apo- thu.csf.+ 
 ttlc, the grauctt auncient Fathers, our foundclt modcrnc inter- 
 preters^ the way of truth and nacurallrcafon, gmcmcleaue 
 (without cenfure of that hnclubti!ty,but vnrighrcoussvrctting p<cJcf If , 
 of the lawj to note here, and hereafter handle a triple reconci- 
 liation, and that in the order and mcthodc of Sain: John, firft 
 
 veri 
 
40 Brotherly RecMcikmettt, 
 
 verbally fecondly re*ll,th\rd\y intentiona/l reconcilement. 
 i/Reconcile- F° r tnc Rrft:Vcr6apacis,words of peace muft we giue our of- 
 mcntvcrbaU. fenfiue or offended brother, to mouc and win ne him to con- 
 cord:our fpecch muft be gracious alway,and poudred with fait, 
 ^ *.c«r.5,xp. C0/.4.6. and like that word z of "reconciliation , befeech and pray 
 to * our enemies for Chrifts fake to be reconciled , as before in the 
 
 difmiflion, Go thy vay } and tell htm his fault, I haue at large de- 
 clared. 
 
 Thus Abraham hauing not the law written in tables of (tone, 
 but in the flefhly tables of his hart,did by grace the things of the 
 law 3 and (hewed the effect of this law written in his heart ? for 
 when fuch brawling and debate was rifen betwixt his znd.Lots 
 heard-men about grafing and pafture , that their maifter Lot 
 (like our quarelling Gentles) counting his feruants fuppofed 
 iniury his owne indignitie, began to be inflamed ; ^Abraham 
 that blefTed peace-maker comes to him like the Doue with an 
 Oliue branch of peace in his mouthyGen.13.Let there be (I pray 
 thee) no ft rife betweene me and thee, neither betrveene mine heard- 
 men and thine heard-men for we are brethren Js not the -whole land 
 before thee? If thou milt take the left hand,then I veil go to the right: 
 Chtyt.hom or tfthou wilt go to the right hand,then I will take the /<*ff«He a faith 
 inGtn.iy%. not, What ftirreis this my Nephew? Dare thy feruants or any 
 >> of thy houfriold open their mouth or mutter againft me and 
 » my fubftance?Do they not remember how farre they are inferi- 
 » ourtovs? Whence haft thou fo great abundance? was it not 
 » from my care and prouifion? Who made thee thus eminent 
 *> and glorious among men? did not I, who was to thee in ftead 
 » of all? I was a father to thee in all things,and doeft thou thus re- 
 j> quite my fcruicc and charges ? Did I for this hope alwayes take 
 j> thee for my companion in my iourney?Beitfothat nothing 
 » which I haue done for thee come into thy mind, oughtcft thou 
 *j not at lenftvvife to honour my crowne of age,and reuerence my 
 » hoary haires ? No , Abraham faith none of thefe things , faith 
 Chrjfoftomcfaux. parleth for peace with words of meeknefle and 
 tlbi'*b/ li ' r ' de ^P eecnes of pacification. And although Lot (as a b lew noteth) 
 vizs Amicus fuffetl&fidei, no conftant but a wauering friend, 
 [*t«bl* Um who often * proudly and difdaineftiUj vfed Abraham , yet fee 
 
 ({aid* 
 
Brotherly Reandlament. 41 
 
 (faith Qsryfoftomcfrovi with faire words heintreatcs his agree- 
 ment, and prayeth him be reconciled. Let there be no (Hire I 
 pray thee betvveenc me and thee, neither betwecne my beard* 
 men & thine. AmpMtauitfbtam dsfcordU, ne contagtumfe refer et t 
 faith* tsfmbrefey he cruflieth the ferpent in the head , left it t L>h.i+u* 
 creepe and bring in the taile: he letteth not the rootc of bitter- ****•> 
 nefle fpring vp and trouble them, left many therewith be defi- 
 led. And ihntreatie will not perfwadcrefradarie Lot , yet fee 
 what rcafons he vrgcth to induce him to concord: fVe are bre- 
 thren, faith he, brethren in the flefh, and kinsfolkes by bloud, 
 brethten in the fpirit and conforts in religion, in chemidft of a 
 naughtie and crooked nation, for yet the Canaanites and Pe- 
 rizzitcs dwell in this land, whole diflentions our difcord will 
 ynite, whofc idolatric thisftaining of our religion will aduan- 
 tage,and caule thefc wicked nations to blafphemc the God of 
 j4braham.r\nd\f this inducement cannot draw, yet fee with 
 what a ftrong motiue he haleth him to vnity.as with a threefold 
 cord. Is not the whole land before theeptake which hand of my 
 inheritance thou wilt chufcrand ihuspactficu verbid with peace- 
 able words he would decide the controucrfic, and end the for- 
 mer (trife,faith Pinto. 
 
 Thiswasthe precept ofGod to Labtn toward his ofrcnfiue 
 fhepheard,' Take beedc that thoufpaalre "°t to Ualtob ought fane * ^en. j 1.1+ 
 food: and therefore *he faid ynto him, Come And let vs make 4 
 (onrnAHt of peace, land then, which may be a wttnejfe betweene use 
 and thee. This was Jaakobs pra6tife to his brother Ffam who 
 fought his life, for he fpake Ynto him mildly by the mouth of 
 his leruants, andfubmifTiucly by hisrowne. Let me find grace / G<n.j».ii , 9 
 in the eyes of my Lord, for I haue feene thy face ha though Ihadfeen -°c ca . ,. 
 the face ofCjod. And by thefc mcancs he accepted him.and was 
 reconciled. 
 
 For indeed ifift anfwer putteth tway wrath, faith S.tlomov, Th<reafonof 
 /W. if. i. or (as with ler erne inoii i c 2<\c K ) bre*k<th wrath. A *>*ntih* 
 Metaphor fmc thinkes ) borrowed from two in a combat: 
 wherein he comparcth a fott anlwer to a foft buckler of a fubtill 
 champion, which accepting the blow into it felfc , fo breakcth 
 the wcapoiyhat the aduccfaric gineth oucr. For 4 Trwce^linh * Prou.ij.ij. 
 F he) 
 
42 Brotherly fcewtikment. 
 
 he) is pacified by /cnganimttte 3 and a J oft tongue breath the 
 bones, as wooll doth the force of a itone that is thrown againlt 
 
 i lud.l.i. it. Wheu the ' Ephramitcs contended with Gedcon for not cal- 
 ling them to warre againft the Midjanucs, he gauc rtiem this 
 
 A VtrC u t°ft anfwer, that k he preferred their exploits io farre aboue his 
 own c, as the gleaning of grapes of Fphraim vras better then the 
 Vintage ofAbiezsr. And when he hadfpoken thefe n>ordj(\mh the 
 
 / Verf. j. l text) their rtrathfullfpirits abated toward himJPov as there is c u- 
 rath lingua, a cure that the tongue mult do on its patient/Prw. 
 
 ■m tr*fi* chili. 1 5 .4. fo l^ySs vowm elfh 1*1 ft) Ao^faith an old m Poet; Fairc 
 
 nat.LKUg.ioo j an g Ua g c is a Phiiition for the difeaie of anger, which is impa- 
 tient^* that towne-Clcarke of Ephefus, Ilieregtt ditlu animos 
 & peftora mulcet , with his foft anfwer appealed the rage of 
 thofe feditious Citizens,«^Z. 1 9. s c. 
 
 Which do&rinc of verball reconcilement's Chrift (rraight- 
 
 Joarinc. ly prefcribes it, and the faithfull hauc erTe&ually pra&ifed it: fo 
 
 ■ »» Tim -3. lt - may it y ecld vs two of the m Scriptures vfes: one oUnflruSHon^o 
 vfc words of peace to winne our brethren. Another ofreprehen- 
 Jwn 3 to detcrre vs from words ofhatred to wound our brethren. 
 In application of which medicines, if I powre in more wine of 
 reproofc into old feftred fores, as a biting corafiuc to eate vp 
 the dead, thenoyle of exhortation into bleeding wounds, as a 
 
 # t.oor.4 at. lenitiueto (tipple thcliuing flefli ,. the * ApohMes pra&ifc may 
 / Row1.15.14* wajjant my doing, who came to exhort 'obedient Romaines 
 
 • vcrf 30. with the *Jpirit ofmeeknetfejnd came to the r foolifli Galatians 
 r Gal.3.1. yrftb a red, and prepared a rodforthefooles baclee, as the Wife- 
 /%. im^.>* ^^ ipeakcth. His charge to f Ttmothie may difchargc me of 
 
 cenfurc,if I exhort the priuatc iinner, and rebuke them that fin 
 t Aft.1.3. openly, that the refl may feareJT\it x clouen tongues may apologize 
 u Vcrf ?7-1 «• mC) ifwith % Peter I fing not ofmercie alone,but oUudgemcnt al- 
 ar Hcb.4.n. fo.Thc J t veo edged fhcord may defend me,if I vfc its double edge 
 *4ugufljfco Q c y j DOt j J T c rt aments to mourne with the law, as well as to pipe 
 
 X 
 
 .&i9^i*- with the Gofpell: if I vfe its double edge to cut * off either the 
 *• '^ , a o m finne or the /inner; as it is alfo two edgcd,becaufe it* reformeth 
 bowl. 26. m the will, as well as informeth the vnderflanding.Whcrefore let 
 ^^qtan.'m. nonc ^hinke I make my felfe a trefpaffcr, and breake downc by 
 &tb.+n> reproofc, the things which before I builded by exhortation: 
 
 if 
 
Brotherly Reconcilement. 4 3 
 
 if with *Iercmj I build and breakc downc, plant and plucke yp. * lmr - '■ 
 For as the repairer of that breach in Ierufalcms wall, had a 
 trowell in one hand to build, and a fword in the other to cuz 
 downe all refinance, Neh.q.17. fo the reftorer of the breach of 
 peace among the Iiuing (tones of Ierufalem aboue, muft both 
 exh§rt with wholefomc doctrine, and rebuke the gaine-faycrs 
 and all gaine-doers too, Tit. \ .0. 
 
 This do&rinethenfbeloued in Chrifl Iefu*) may firft leflon ringcxlierpt*- 
 vs fro Chr.fts precept and Abrahams practife, to intreat peace SuSSi 
 with our offending brother: which better wc (hall effect, if we mtbgrmk 
 infultnotouer his offence (faith 'P/utarch) with fpceches of re- , fp 7 ec , cf ; C5 ; 
 prochornggrauationorthe wrong, but in pitie and commiie. *>*»rt. 
 ration ofhisperfon,lc(fen and extenuate his offence, byimpu- >» 
 ting it to folly rather then contempt: to neccfiltie of offending j> 
 rather then to obflinacie of the offender: and to perturbations 
 rather then wilfull malice and maleuolence. If he hath flande- »» 
 red, backbited, railed or fpoken euill of thee, {i\i\\ 4 Seneca } d ( £ h ^ dtrr * 
 think e whether thou haft not done fo before , remember how 
 thou halt fpoken euill of many; and the fame is Safowots zduifc: 
 (/sue not thine heart t» all the words that menjpeake, for oftentimes 
 a/Jo thine heart Irnowcth that thin likemfe haft fpoken emll of 0- 
 thers^Ecclef.-j. 33. 34. Letvs thinke (faith that graue Philofo- m 
 pher)that fome do not iniure vs,but requite our \vrong,and (as •* 
 it were)makefeltitution.Others do it prone and propenfe thcr- » 
 unto: fome ignorantly: andthofcthatdoit wittingly and wil- m 
 lingly were by ys forced thereunto: either he dipt through vr- >» 
 banitieandpleafantneffc ofiefting, or he (aid this not ro harme » 
 vs, but becaufc he could not eflfec-t his purpofe without our re- » 
 pulfe.Whofo would thus retire into himltlfe, how iuft occa- v 
 (ion of offence his tongue hath giuen to others, fliould quicken 
 and extenuate his offenders fpceches, and giue him verba re- 
 twftronv, words of forgiucncfle,w hich is indeed the word of re- 
 conciliation. 
 
 This word of rcmiffion our Sauiour thought the belt meanes oft a d ad 10 
 to winnc him from difcord, and therefore commaunds thee to ' 
 
 me him his offence if/./rdorepenr,/'«/\i7. 3. forbearing one 
 
 another, and forgiuing one anothcr.if any man haue a qutrrcl 
 
 F 2 to 
 
»m uttjmm.vj i 
 
 44 Bntbcrly KtcweiUmnu 
 
 to another, CV.3.13. And albeit mans corrupt nature requiretb 
 
 a par part in his rccompence; an eye for an eye, a tooth for a 
 
 * Tmwt.Mil. tooth, and faith like Sarrnio, in the • Comedie, Neqtte tu verbis 
 .x.[f9.u foluesvnquam quodmihtre malefecerin I will not take thy pay- 
 ment of good words/or thy debt ofeuill deeds. Yet (riould we 
 
 /-piMtAfrdi. not (faith an 'heathen) thus negleft the offender, nor reicft 
 
 * awr * his intreatie : but as we offending do anteuertere deprecatione i- 
 
 ram, preucnt wrath by deprecation: fo (hould we offended de- 
 precationemdandavema, anticipate their intreatie by giuing the* 
 pardon of their offence . When Iaakobs children had loaded, 
 theirbrother with reproches and iniuties, at their peccaui % it re- 
 penteth vs, he forgauc them, and fpake kindly ynto them, Gen. 
 
 g &w*m. tnt. 5 0.2 1 -We 1 reade of /*/#;** C*f Ar > though an heathen and an 
 "" Empcrour, that he ncuer concciued fo great difpleafure and 
 priuie grudge againft marts fpeeches, which Tpon offered oc- 
 cafion he would not willingly lay away: for when Caitu Qalutu 
 after his infamous Epigrammes againft him, made futcbyhis 
 friends for his friendfhi p againe, vitro acprivr ad ettmfcripfit , of 
 his owne accord he firft wrote to him for reconcilement. Yea 
 when Catnllta the virulent Poet, who drffamed him with fome 
 opprobrious verfes, came to make him fatisfaclion , adhibuit 
 r<*»*, he bad him to fuppcr, and would not forfakc his fathers 
 Line wherein he was wont to lodge. And when \£aitu Mem- 
 mita his profeffed enemy, whofe bitter inue6liue^^aniwered, 
 flood to be Conful, frffragator extttit> he gauc him his voice to 
 be Conful. Go then to heathenifh Cafar thou Chriflian, learnt 
 & confider hU jpaies,who hatting no guide of xhc fandifying fpi- 
 rit,nor gouernor of grace, forgot yet, & forgaue his detractors, 
 their ignominious libels, bitter inue£tiues,flaunderous railings 
 andreuilings. Shall a wild Oliuc tree growing vpon the barren 
 mounts ofGilboa and nature, where neither dewnhhc fpirir, 
 nor raine of grace falleth, bcarefuch fruite; and (halt not thou, 
 a grceneoliue tree in the houfc of God, planted befidethe wa> 
 ters of comfort, bring foorth this fruite of the fpirit? 
 
 And as when thou art offended, thou muft winne him with 
 that word of reconcilement, I forgive thec:(o muft thou when 
 thou art offeniiue woo him with that fpeech of fubmifflon, / 
 
 confeft 
 
 
 Oftndtr to 
 «oufctic. 
 
Brotherly RcanciUmctrt. 45 
 
 (onfeffevnf thee: or elfc with Dauid when thou laboured for 
 peacc,and ipeakeft to him thereof, he will prepare vnto battel, 
 that thou malt not winne thy brother. *sl brother offended 
 (faith Salomon) U harder to tvmne then aftrong citte^tndthetr con~ 
 tent tons are like the bar of a pa/lace which cannot be broken off. 
 Wofull cxamplcs,as oflaak?b and Efaujfaac and Ifmael, £t co- 
 des and 'Potynicei, fharephomnd Cbarecrates, and many other . 
 both ciuill and fpirituall brethren, manifeft this truth of the JSt *'* 
 Wifeman.Thc'bcathcnman yeelds a reafon,becaufc great and „ 
 wcightie mult needs be the caufes w hich difTipate and loofc fo „ 
 nearcconiun&ion , whence their breach becomes irreconcila- ,, 
 blc. For as things (faith he) compact and ioyncd , though the „ 
 glue be melted, may againe be rccombined and knit together: „ 
 but a bodily fubftance which nature hath vnited , if it be cleft „ 
 can hardly be glued togcthcr,and bercioyncd: fo amity which „ 
 vfc hath contra&ed.aftcr breach may cafily be reintegrated:but „ 
 brethren which are moftneare united in body or corporation, „ 
 if they beremafundercan hardly be reconciled , nor more re- „ 
 couercd,then an hand cut ofT,or an eye plucked out. „ 
 
 NcuerthcleiTe if thou come with this peccant and confeflion 
 in thy mouth, brotheily loue fas a k Father refcmblcs it) is like k Crt - jyv™* 
 the grarl: orcienccof a tree, which though it be plucked off 4»t*d*m+ 
 from the ftockemay be afterward ingrafted and beare fruitc a- 
 gaine. Therefore when fcandall is giuen, fends our Sauiour the 
 Humbling blocke to his brother with this^st?**! in his mouth, ^ 
 
 It rcfenteth me y Luke 1 7.4. And as the Lord would hauc all of- f ^ ' 
 
 fenaers to be penitentiaries , fo his Apoftlc confdTors to their 
 brethren, lames 5. 16. ssickno\* ledge jour faults one to ano- 
 ther. 
 
 And although Quidam infHltnntin{lantj,fulm>ijfu(*% x Senec* 
 fpeaketh) ibmc bafe natures iniult and tread on them who lye 
 proltrate at their fectc for their fauour: yet jmfiLm precesvtn- 
 cunt(ju he notcth)good difpofitions are ouercomc with in- 
 trcatic offorgueneiTc:andlike their heauenly father i.A'/w.n. 
 taking notice oftheir fubmifTion,will fay, Seeft thou how he is 
 humbled before me?becaufc he flibmittcth himfclfe before me, 
 I will accept him. lofephs brethren who had fold him, came to 
 
 E 3 their 
 
$fi Brotherly Rcctncilcment. 
 
 their brother with Forgive now we pray thee thetrefpaffeofthy 
 m i.$xm.i9.i9fe rHam > an d nc was appcafed. Gen. 5 o. 1 7. Rebellious "Shimei 
 who curfed Dauid , came to him with a proltrate confetfion: 
 Let not my Lord ("faith he) impute wicJeednejfe vnto me t nor re~ 
 member the thing that thy feruant did wickedly , that the King 
 pfold take it to hart, fir thy feruant knoweth that I have done amife, 
 and he forgauc him. Yea the vaine heathens haucfucktthefc 
 n iluilib.il. iuices from the tcates of nature . When Antilochns in ° Homer 
 had incenfed Menelaut , and through fome contention prouo- 
 ked his difpleafurc ; by fubmiflion ofperfon, and confeflion of 
 offence he recouered his former fauor: I will yceld to thee Me- 
 ne!AMfaithhe,>ro)&foy&t %yeyt,na7tfo<tiiJu, for I am farre thy 
 iunior and inferior perfon, <ru **'/ wjoti?* nat ttftlvvj and thou 
 my elder and my better , thou knowelt the temeritic of youth, 
 and what be the faults of yong men . And with thefe words of 
 fubmiflion hefo appeafed his fury ,that LMenelaxtyccldcdvnto 
 him, and confeffed (faith the Poet) that Antilochus had ouer- 
 comchisrage, and done that which no Grecian could haue 
 done but he. And thus eucn the worft natures,likc the vnrigh- 
 ceous Iudge, with importunitie may be wonne. 
 
 But alas,how many of vs come fhort of /^/fo brethren; nay 
 
 wicked Shimei, and thinkc itdifgrace to acknowledge our faults, 
 
 but either apologize them through pride , or extenuate them 
 
 through fliame?SurcIy they fliall be our iudges: and if we come 
 
 fliorc of this heathenifh pagan tsfntilochtu, No&ricaufa dolor is 
 
 erit y he fliall rife vp in iudgement and condemnc vs at the laft 
 
 day. 
 
 o Hwlw ^ ow man y f *" a * tn * duftme) haue offended their brethren, 
 
 „ and will not acknowledge their faults ,norfay Forgiue mefNon e- 
 
 „ rubuerunt peccare , & erubefcunt rogare : non erubefcunt de ini* 
 
 „ cjuitaie, & erubefcunt de humtlitate : they blufh not to offend 
 
 „ them, and yet are afhamed to craue pardon : they blufh not at 
 
 „ iniquitie,and yet arc afhamed of humilitie. But I fay to all men 
 
 „ and women f faith hej fmall and gteatjaicks and clerickes,ifyc 
 
 „ {"hall find that ye haue fpoken that which ye fhould not haue 
 
 „ fpoken, coiifeffc your fault, askc forgiuenefle ofyour brethren, 
 
 „ do it, be not adiamed to beg pardon . But as Agamemnon in 
 
 T Homer 
 
Brotherly Reconcilement. 47 
 
 '//?i»rr,excufing hiinfeli'e laid all his iarrc with Achilla on Ate, r w 
 kyJA we AiTttf t/f4# , I am not the caufe or author of ch ii gar- 
 boilc(faith hc)but Atr, * t*# t<** mtu/, which wrongeth al men: 
 fb many that arc nocent and orfeniiuc,tranflate the crime from 
 thernfclucs by deniail, and impute to the innocent and h3rmc- 
 IciTe: worfe herein then that Grecian captaine,that whereas lie 
 made but c^fte the cuillfoirit the caufe of that dikord, they fay l w if 
 UVc^Ahabitisa te, it is thou my brother that troubled Ifracll, 
 when it is themfelues and their fathers houfe : and thus make 
 they their brother the kindler of that fire j whcrcofthemfclues 
 were the coalc and bellow cs to inflame . Which men, as they 
 rather wound then winne their brethren ; fo may fuch virulent ».vfc. 
 tongues here iuftly bereprooued,which cruelly, difdaincfully, 
 and difpitcfully fpeakmg againft the righteous, condemne the 
 innocent blood . r Dautd was pcftered with the h tiling of fuch 
 ferpents, /*/*/. 1 09. 1 .Hold not my tone O Godjor the mouth of the 
 wielded and the mouth of the deceit full is opened zpon me; they ha ue 
 fpoken ag ainft me with a lying tongue : tbej compared me About 
 alfo with words of hatred , and fought agatnfl me withont a caufe. 
 For myfriend/hip they were mine enemies , they haue rewarded me 
 euill for good^and hatred for my goodwill. 7#£nadhis part of fuch 
 friends/ How lo*% will ye vexe my foule , and torment me with rI©b.iM.j. 
 words f Te haue now ten timet reproched me, and are not ajhamed: 
 ye are impudent toward me . r They haue opened their mouthes vpon [ c \*?.\*.\: 
 me^andfmtttenme omthecheeke wtthreprtch : tl)ey gather them- 
 felues together agamfi me . Weremiefck as much of their virulcn- » IcmI.iI. 
 cierCome let vs imagine fome dcuice againft /eremyzcomc and 
 let vs fmitc him with the the tongue,tnd let ?s not giue heed to 
 any of his words. Chrift himfelfc could not cfcape the fcourgc 
 ofthcirtongue.'Thouhaftadiuell. In rcprchcnfion of which * lohn?.:.. 
 men, fuffcrme firft to fet downe a defcrtption of them ; then a 1 their fafcfc 
 profcnption for them : and laftly a prescription againft them and l>cx>n * 
 their biting tongues . Jeremy points them out by archersrO that x .^ &rt*c'». 
 Ihadinthc wildernefle a cottage of way-faring men, that I 
 might leauc my people and go from them, for ihcy be all adul- 
 terers, and an aiTembly of rebels, For they haue bent their tongue 
 like a bow for lies, their tongue ts a* an arrow (hot out } ler, 9. 2 >}.%• 
 
 Ddmd 
 
4? Br$therlj Rec$ncikme»t. 
 
 c £>auid(czs downc all the weapons of their warfare, P/af.i 7.T 4. 
 The wicked haue drawnc their fword,a nd haue bent their bow 
 to call downc the poore and needy , and to (lay fuch as be vp. 
 right in conuerfation . It is worth much obferuance,how the 
 holy Ghoft here refcmblcth their tongue both to a /word and 
 jrPr1im.57j.8c a£0B%as*elfcwhcre he often doth . Thc y Lydians weapon of 
 Pf xetemV 4* *• °^ cncc was *frord,znd the Lybians was a bow\ but thefc Gods 
 ^ iob. \6 . 1 % . Archers (as 'lob callcth them) or rather the di*e/s archers (as'0- 
 TfiLffi'^' 9 r *& en tcrmes them) like that king of Ifraell (i.King.6.2 1) fight 
 gladto & arcu, with the /word and with the bow : tsfrctt eminm 
 Jauciant abfentes>gLdio commas vainer at prafentes y faith a writer: 
 I EwM.n. He that is ncare ( as the b Prophct fpeakes) (hall fall by their 
 fword, and he that is farre off mall die by their pettilcnt arrow. 
 As Datsidhcrc paints them , fo hauing bene the but and marke 
 of their aime,he points them out PfaLi i ,i*Ecce s Loe the wicked 
 bend their bow , and make ready their arrowes within the quiuer, 
 that they mayfecretlyjhoote atthevpright in heart. Which meta- 
 phor and allegorie Origen fitly thus cxpounds:the &»r(faith he) 
 is their tongue t tht arrowes arc their intents and denices, or(as Da- 
 W expounds it) bitter words, and the quitter is their heart : Ve» 
 tienatU grauidafagittUy full of poifoncd (hafts. They draw their 
 arrowes of bitter words out of the quiucr of their heart (for 
 4 Mat.u.34. d out of the abundance of their heart their mouth fpcaketh,and 
 • Mice. 15.18. 'thofe things which proceed out of the mouth come from the 
 heart) and they (hootc them out with their tongue,which they 
 bend vp to wound their brethren : yea they aime them fo cun- 
 / i.i »«.«».»•. ningly,that not like Jonathan they (hoot at thrice three arrowes 
 g zoftmMb.u on either fide and mifle the marke*,but hV&^Mene lata Colonel 
 i*>wvwe of the Armenian archers,thcy can/*/* etpi*##,atoneloofe(hoot 
 off three arrowes, and hit three men at once . And fo long as 
 there is a Caine in Adams houfc, a Cham in Noes family, a Da- 
 than in Mofis pollicic, and an Abfitom in Dattids houfc, fo long 
 will they (hoote out their arrowes, eucn bitter words,rcathered 
 withfwiftrcucngc, and headed with wildfire of contention. 
 bL*c4fufrs<it. For as God (faith h Origen) did fct his bow in the clouds for a 
 n figne and couenant of peace, that fuch deluge (hould be no 
 n more , but fuch (iormic cempeft (hould hereafter furceafc, 
 
 Gen* 
 
Brotherly Rtctncikntent. 4$ 
 
 Gen. 9. 1 $. 1 6. To contrariwife the diuell hath fcthls bow in 
 thefe l clondes wit hotttwater, to fufcitatc and (ti.rcvp tempers, ■ Iu *i*. 
 to trouble fercnitie and calmeneflc in the foule ofothers, to dif- " 
 comfite peace, to make garboiles and warre, to raifc vp whirl- " 
 winds and (forms: and fuch couds are caried about w;th a tern- * 
 pciT, to whom the blacke darkcnefTe is referued for cuer, I . Pet. " 
 2.1 7. For when thou fceft one paffienibiu agitatum , toiled of 
 contrarie wind?, and caried headlong in his paflions , that he 
 roue and raue with histongue:Doubt not'faith that Fathcr)but 
 that the diuell hath bent that mans tongfor hi> bow, and flioo- 
 tethoutfor his arrowes that mans bitter words to hit them 
 which are true of heart. And their virulent arrowes were lefle 
 poifbnousjifonelyiwy^cr^/asour^nglifh readcth,^ fic-nunm * PfaLn.». 
 as the 70. trar,fkce,*# ohfcHralnna^ Aufttne with others render 
 it:if onely they (hot their arrowes at the darknes of the Moonc 
 and eclipfc of the Church : but feeing as archers fhootc at the 
 white in a but.fo they flioot at the*^ hire raiment of the Elders, * A r<*-4-*- 
 of* whom the Lord himfelfc hath faid: They fhallwalke with me »riJe^4r tt . * 
 in white, for they are vrorthte, Apoc. 3. 4. Seeing they (lioote at ~^ cf .}-4« 
 the vcrtue and innocencie of their brethren, at the ' vpright in 
 heart, at the " vpright in conucrfation , at the' innocent in 
 foule, (as c DAuid who was their white complained) furely * "**•♦ 
 as the bow in thefe doudes is opposite and againlt the Sunne, 
 fo like that foolc who fhot his arrowes againft the Sunne, they 
 dobutfrooicagainffthcfunncofrighteoulnciTe. Such°archcrs % iun. « 
 fhot againft /*/*•/>£ as at a white, whoiv.c they meant to hit and *2u*Jf i J? 
 itrike dead. The archers opened, him^andfhot Agunfl htm^nd ha- mm* I 
 teth him, futh old I.iahf>, Gen. 49 2:. I 'hoft archers were I 
 
 *trM't (H'a »♦- 
 
 brethren, faitl/ isfbmkh/uyC*en hib o\\ nc brcthrcn^aithV./vr- •* 
 fo/fome,\\ho confptfine together tgiinA him,accufed him with f r '.^ 
 
 ioyntconfentto their 1 ather, grieucd him, fhot again!! him, vn 
 and hated him; tir >ii opera ? they fhot .igainft 
 
 W\mt>/jsphewuorL<: and they hated hum Jaith //*- 
 
 jfo: with ioiurie of the band, blafphcmic ofthc tongue, and ma- 
 lice of the heart. But bii I m l , and the armes of his 
 hands were (Irer.uhened t y the >. ' ob y 
 faith his faiher,irr/. 1 4. 
 
 G This 
 
■r- i.Cor. 
 
 it tper. crcit, 
 
 5* Brdtherly Rec§ncikme*t . 
 
 This indeed is literally vndcrftood of lofephs brethren, faith 
 Lyra, but my (ticallymuft be meant of other infolcnc yong men, 
 who tcxc with their tongues any who is not like to themfelucs: 
 youngmen indeed and children in vnderftanding, but in mali- 
 ,4 * a * tioufneflcofripeyearcsfas'the A poftle counts their agc)whofc 
 /Ocn.f.13.1^. tongue in preaching peace and glad tidings, is like the f raine- 
 bow without an arrow and choien (haft: the bend of their bow 
 $ z**ch &V3. j^ c tnc arcn of that,(as * one obferues ) is then turned from vs, 
 
 it *atr crest. f , ■ ■ ■ 11 n /* 1 1 1 
 
 their quiuer is then emptic, and their tongue ftarts ahde like a 
 broken bow: but like the children of Ephraim, cary ing bowes 
 in the day of battcll and contention: Lo then they bend their bow 
 (faith Damd) and make readie their arrowes within the quiuer, 
 that fecrctly they may hit them which are vpright in heart, to 
 finite the bird while (lie fingeth of peace; and like that fouler in 
 the fable, to wound the Eagle with that (haft which was feathe- 
 red with her ownc quill. T>attid the fwect finger of Uracil, vn- 
 leflc he would (lie away tothemountainesandbeat reft, could 
 not efcape the bolts of thefe fooles, but when like the Nigh- 
 tingale he fung fwectly of peace, then they bent their bow and 
 made readie their arrowes within the quiuer to fhoote at this 
 ypright in heart: Whenhe fpaketo them of peace , they prepared 
 thcmfelHesvntobattell>Pfal.iio. 7. Ieremy when he preached 
 conuerfion, and prayed for their rebellions, thefe bow-mrn of 
 2fc/Wbentvp their bow, and ("hot out their arrowes,euen bit- 
 ter words: Come and let vs imagine fome device againfi Ieremie^ 
 come and let vs finite him with the tonpue, and Ut vs not giue heede 
 to any of his words, /er. 18.18. Stephen when he preached peace 
 to the rtif- necked Iewes,they had bent and drawnc itfo farre, 
 that they brake their bow: their hearts * burftfor «*£* r,faith 'S. 
 Lnke, and they could not flioote an arrow of bitter words : but 
 gnajhedat him with their teeth, and threw bow, quiuer and all 
 at this bird, they rannevpon him ail at once. Thus the bird while 
 (he fingeth of peace, is fmittenby thefe archers, which then 
 prepare themieluesto battcll. 
 
 Sometime the holy Ghoft comparcth them to dog$, f Pfa/.i2 
 1 6. LManj dogs are come about me, faith David. Who are thefe 
 •logs faith isfhftine, but they quicaxmo more latrant^mhtlilii-f fit 
 
 » At*? Uvw 
 
 IivdebtntHT. 
 4 Att.7.5* 
 
 ».Iy«loggfS. 
 
Brit htrtj Rcc$ttcikw(*t. 1 5 
 
 & UtrMftt:\yho had nought done to them,and yet barke at their 
 
 brother? Quid fecit cam tranfiens vtamfuam ? tamen latrat: \\ hat 
 
 hurtdidhethedogge which did but go on his way? and yet he 
 
 barkes at the paflfenger? It may fecme indeed an vncouth name 
 
 for them, and they will askc me as did Ha^ael, 2. Kmg.%. Am I 
 
 ddoggethat I Jbould do thv thing* howbeit feeing with* Shimei x t.Umu. 
 
 thcybarke at a Dauid, and with that Cinickc lharic at euery 
 
 man, they may be tearmed with the one conuiciorum cams , and 
 
 with the other be ci\Ud z dead dogge. For as v.c 7 readeoffome^. 7 ^.^ " 
 
 mongers in Scythia,which though they haue mans feature be- -£, 
 
 acath, yet hzu'mgcanina capita, heads like dogs, whofe fpeech 
 
 is no other but barking, may truly be tearmed dogges. So we 
 
 readc in the Pfalmes, that although 'Dauub reuilcrswerc men 
 
 in fliape that could ta!kc,7y^/. 59.7. yet he faith they barked 
 
 kkedogs, verf.6. And thus indeed, they grin like a dogge as did 
 
 *T>oeg againft Dautd. Like the dogge they * r at their brc- ^ Pf»i.5> 
 
 thren with thatfnarler in the * Comcdie; ^JSmSSmm^ 
 
 V*h y quibiu ilium lacerarem midis? * Ttrtmt ^a»\. 
 
 Sublimem medium amperem>& capiteprimum m t err am *** t * umi 
 fiatuerem: 
 
 Adolefcentiipfieriptrem oculor. pofhxcpracipttem darem % 
 
 Caieros ruerem, agerem, rapercm, tundertm^ Cr profter- 
 nerem. 
 Thus they who dare not imbrue their hands, (for law and fta- 
 tutc binds them) yet die their tongues(for they are their ownc, 
 and who is Lord ouer them) in the bloud of their brethren . I 
 wifh (tiat as thefc dumbe dogs cannot barke againli the wolfc, 
 Sfa. j 6. fo they could not fnailc at the (Ticepe neither. 
 
 Sometime the holy Gholt likeneth them to the raging fea, i r. v rhr ra- 
 (Ffa.^7.lQ.)ft>htch cannot rc/} y rr ho fe waters c*tfl vp mire and dirt. £ rr * lCA - 
 Thevfhouldbeindecd^w^cticnacalmcas naturally is the h ^^ 
 fea. but when angcr(as*/*fl4«///^ncrcth)fallcth vpon their DfMf.5. 
 minds, like that boiftcrous wind in thehift of jWi/; , it caufeth „ 
 amightietempcfr,itr3ifcththcwaucb,andaltercth the whole „ 
 ftateofthcfc men,the eyes they \N3xcficrce,the mouth it trcm- „ 
 bleth.the tongue it taltcrcth , the teeth they gDlfll, and like 
 due fit which wrought tod was troublous, neither could be 
 G z calmed 
 
52 Brotherly Reconcilement. 
 
 calmed by any prayer t xWlona* was caft cut. More implacably 
 
 in this raging then that, that if lona* were caft out of the friippc 
 
 to the mercie ofrhefe raging wanes , to the mercy of their ma- 
 
 t Ttiifftcdef. lice: If one with c N*z.ian*en,\\ho becaufe at Constantinople he 
 
 kijt.kb.i.:<i>-9- j arx)Ur ed more aboundantly then they zWtglorismftibfccjuutacjl 
 
 c<*w#*W^,wasenuicdforhispaines, and vrged by proscriptions 
 
 <c togiueouerhis place. If for my fake (faith he) this tempeft is 
 
 •< vpon you, take me and caft me into the fea, fo fhall it be calmc 
 
 c f vnto you. If he were caft out into the fea ; it wold not ceafe from 
 
 her raging, but her waters would caft vp mire and d:rt , and 
 
 i lud.13. thefe raaingrrauesoftbefia (the d Apoftle there baptifeth them 
 
 with that name) would fill fome out their ownefbamc. For as one 
 
 vvaue thrufts away his fellow, vrJ.aque exfelhiur vnda, and cafts 
 
 his mire and dirt vpon the .next t fo thefe would fpue their fome 
 
 one vpon another, if they wanted a rocke whereon to beatc and 
 
 difgorgc it. And therefore z^lHutarch\v\ his booke'D^ capien* 
 
 daeximmicisvttlitate^<\mfe\h fuch raging waters to keep ftill 
 
 fome enemies, on whom they may diigorge their cholerkke 
 
 affections, left for want of other veflels, they caft vpon their 
 
 t Ttutarrb. de friends: So politickly wife was his counfel!, who like e Omnia* 
 
 tsfkmL ex m- ^ ww in the fedition at Chios, aduifed his fellowes of the ftion- 
 
 7af.£trcUpr* ger part, that they ftiould not cxpell all their aduerfaries of the 
 
 ttft.&UEh**. t ncr faclion, altoqui periculum feret, ne ommbm amicis fttblatis % 
 
 vxrMft.ttb.i^ . . . ' ' ■ rr r -cir t c A" ll \ 
 
 c*p 25. cum amicis tpjis extitura. ejjent controuerjta: Jblie I renre (iaitn he) 
 
 if we hauc no enemies to wreake on,we wrcake one vpon ano- 
 ther, and fall out by the eares among our fellies. O that thefe 
 raging waues would remember how much they mire them- 
 felues, while they calvp their dirt vpon another. For though 
 the fea raging in a tempeft cafteth vp mire and dire, yet here is 
 / Dt*rMtr* the difference (faith f Plutarch) Mare tunc purgatur , the fea is 
 then purged of her froth ; which \sfpuma mans, the fome and 
 fcumme, the (piling and fpittle of the lea: but the heart v\ hen it 
 raging with wrath caOcth hcrftomacke of dirrie fpeeches , cm 
 dicentisprimum eonfpttrcantjLWXih he, Falfe tefimonies ,Jlwnders, 
 rtuiling and backbitmg.theje coming out of the hart rrithtn through 
 the mouthy firft defile a marj^ Markj* 2 3 . and fome out firft their 
 ewne frume, /*&£, 1 3. 
 
 Thus 
 
 rrt»t. 
 
Brotherly Reconcilement. 5 $ 
 
 Thus in my triple defcription , thefc arekers bolt out their 
 arrowes at their brethrens name r thus the tongue ohhefe dogs 
 is red through the fame: thus thcie raging waues fomc out their 
 owne fhame. 
 
 Whole profcription that I may inbricfeproclaime, let me * .d cirprofai. 
 fhew thefe rfrr^r/ Gods arrow ofvengeance,ftcmd with uadg- Fo- 
 ment, and feathered with fwift deflructiory. Gcd/batt/udden/j 
 Jhoote at them wtth a fwift arrow (faith David; that they /ball he 
 wowaded J c Pfal.6+ 7 .Their (word (hall go through their owne 
 heart,thcir bow fhall be broken.andthcir arrowes fhal be roo- 
 ted out. 
 
 Thefe ^*j that caftvp their rancor, and rcmrne to the'rvo- 
 mtte , that barke like a dog, and gnafh their teeth at their bre- 
 thren, (hall be without the ho?y citie ,*sfpoc. 22. 1 5. g w here is no- ^ M ar . I.ia. 
 thing but howling -and gnafhrng of teeth. 
 
 Thefc ragir.a w.iucs that cannot rclf,as they haue no internal, 
 nor will haueextemall, ib fhall they haue no etcrnall peace 
 and reft: h Thereis no peace to the wicked.fatth my God. In totting l> Bfii.17.tf, 
 their brethren , they do but throw them on therocke which is 
 higher then thcmfclues, as l Dawid fpc3keth,and beate them- , P 
 fcluesonthcrockcChrift Iefus, on which feeing they dam, it 
 will breakc them in p':cce<, y Af*th.ii.4 i 4. 
 
 And thou innocent Douc, whofocuer art fmitten with thefe o | 
 archers, that Imaygiuc thee a prcfcriptionagaintt their dca.Jv 
 arro'.ves.Whenthcy whet their tongue like a fword, to flafli in ( c 
 thy prclcnce, and flice thy good name , kecpe thou thy mouth 
 (like Damd) with a bridle,while thefe vngodry are in thy fight. 
 Put vp thy fword into hisfhcaih , and differ them thus farrc. 
 Their tongue is indeed zft.trpefword, P/alme 57.4. and cutteth 
 Iti^e a fbarpe ra*j>r , faith 'ArW of Doers tongue , P/al. 52.2. 
 Howbcit it fhall but cut off thvhairc and fuperfluous excre- 
 ments, faith k zsfuflirte, and perchance thy ] excrement* maltru, ym l$mm „ 
 the excrements and fuperfluitie of maliciouincfle . 'Doee VI 
 hut Damdf barber to top off his cre(f and luxuriant lockes/ 1- 
 whenhemeanttocut histhroate wi'hthis razor. Yea it fhaued 
 the held hfc»fe!fe,£V te ca!*um faUnra eft, faith that Fathcr,and 
 it fliali but cut thee on Caluary with thy Chnlt. 
 
 G 3 Or 
 
54 Brttberly Ktctncikmtut. 
 
 archeri ^ r if tnc k *rchers bend yp their bow,to flioot at thec far orY 
 
 iy futfcringthf in thine abfence with their arrowes, cucn bitter words : Clype 
 patientit f range fagitt as contumelu , prabefcutum confeientia con- 
 Z*Z*™*n tragladium Ungu*, is m Bernards aduicc : for this take the com- 
 plcte armour of God for thine armor ofdcfence,takc the breft- 
 platcofrighteoufneffeagainftthefword of their tongue ; the 
 helmet of faluation,and the fliield of faith, and a good confer- 
 ence , wherewith you may quench all the fiery darts of thefe 
 oHm.iJoTf*. wickcd,as *Origen well applies it. Rciecft the reproches ofo£. 
 I'strm *».* f crC( * contumc Tics > faith ° Bernard, by defpifing them conquer 
 muUkintimtn. the rebukes of mockers, by dilTembling them contemne the er- 
 v rors of detractors , though cueryonc irritate thee, though he 
 » incite thec, though he exafperate, though he infult, though he 
 v raile and rcuile^though he accufc faIfly,though he prouokcthee 
 » to ftrife,though he challenge thec to quarrcll, though he belck 
 » forth fcoffing and taunts , though he iniury and wrong thee, 
 t j though he loade thec with reproches , Tufle, tu face , tu dijfi- 
 muUy tu antemne, tu non loquarU , Holde thy tongue , keepe 
 f Pfclmc i9<*> Jilence.jpeake not, be dumbe with p Dauid> kfepe thy mouth bridled 
 while thefe vngodly are in thy fight , ZJt capifiro frenetic amentium 
 hominumignorantiam, that with thy bit and bridle thou may t\ 
 hold themouthes of thefe horfe and mule f which haue no vn- 
 dcrftanding)leatt thy fall vpon thee . Away then with Zophars 
 /ctaliation,/<?£ 1 1 .2* Should not the multitude of words be anfwe- 
 redfjbouldmen hold their peace at thy lies? and when thou mockcH 
 others Jhould none make thee ajhamed? No,no.Thy Sauiour char- 
 gcth thee to hold thy peace at their lies , or if to fpeake, to blefe 
 ^Se>n.*dS*f*. them that curfe thee,Math.} % ^ A graue^Philofopher.euen he 
 **•■* can te ll thce,that though thefe archers (hoot out their arrowes, 
 
 n yet a wife man will beare contumelies , reproachfull fpecches, 
 n ignominics,and other difgraces as the clamour and (Lout of e- 
 M ncmies,and will en jure bittter words as fhafts fliot at randon, 
 " ruftling without wounding about thy helmetand head-peece ; 
 99 yea will (toutly fuftaine iniurics,as wounds/omc in the armes, 
 r lomAtDAnide ant ^ *° n:c ^ uc ^ e m m? breaft, without defection. x (^hryfofiome 
 &s**i. in this point giues thee a Chriftian refolution.-Some body hath 
 i) flaundrcd thee, or railed on thine offence : this, if he faid truly, 
 
 coned; 
 
Br$therlj RecMcilcment. 5 5 
 
 corre5;but if falfly, deride : ifthouartconfciousandguiltic » 
 ofhisiinputations,repcnt:ifthouartnot,eonteroneit,Nay nei- >i 
 thercontemne nor deride it, but be glad and reioyce when 
 men cauflcfly reuile thee, and fay all manner of euill aginft thee 
 faJfly , for great in heauen is thy reward , (JMathew j. 1 j. 
 
 Or if theie bawling Shtmeis fnarle and barkc at thy good 
 name, contumelious words (faith a f Father) muft be heard asa.Dry. 
 the barking ofcurres which are not regarded . Thou mufr dia- J^'^JJ***' 
 logue with thy felfc m* Seneca his So/t/oquto, and put on his re- iU>dtKtm*d 
 folution. Men fpeake euill ofthce,but euil men.h would grieuc / **"*"' 
 me if Marcus Catotf wife £f/iai,if the other ^^jifcichcr Set- 
 fio (hould fpeake (b of me. 
 
 Now to be difliked of euill men, is to be praifed, their words , Bv %mK m ^ 
 want credit, where the guiltie condemne . Men fpeake euill of kn* then. 
 thee : it would grieue me if they did this from iudgement , but ># 
 now they do it of fpleene. Men fpeake euill of thee,they cannot » 
 fpeake well of any They doit , not that Ideferueit, but that i» 
 which is their cufrome : for fomc kind of dogs haue it naturall, »» 
 that not fo much of curltncffe 3s of cuflome they barke at paf- >> 
 fengers. And indeed the chiefe, if not onely way to make them 
 
 fiue ouer,is to take no notice of their barking, nor regard their 
 aying. For as "Phme obferueth them, who w earc a tongue vn- * J*jM^ mUm 
 dcr tUc'trfootc, JVon/atran* canibuifhxt they are not barked at f " '*" ' * 
 by dogs : fo the beft meanes to ftop their mouthes alfo , is Lkh 
 o nam fkb pede habere, to tread their tongue vnderfoote, or not 
 {imc heed to all words that men fpeake , a s Salomon a d u i fe t h , fec/tf. 
 7.2 7. And therfoie wifely did that *Father,who contemning all * **«*.[« .0. 
 their railings , faid, / vfe mjfelfe toward the fe, at tranellers do at * Cf9 ' &rt * r ' 
 kawUnrcurres. For it is not conucnienr (faith ' Seneca) to heare . , , 
 all that men fay. Let many iniuries and rcproches pafle vs,moft 
 whereofhc recciucs not that taketh no notice ofthem.For who 
 fo isinqmfltiue what is faid of him in priuate.hewhofearcheth 
 out malignant fpceihes , though fpokrn infecret, difqu'erth . 
 
 andvexeth his ownc foule. And therefore l (afar did wifely, » Xww.M ut ^j 
 when hailing in that ciuill garboile intercepted a packet of let- lr *' tt f- i \- 
 ters written to Pompey from his fauorites, brake them not open, 
 but burnt them immcdiatly . And though he could moderate 
 
 his 
 
56" Brotherly Reconcilement. 
 
 his wrath , and in fobrietic be angric at his followers, Matuit 
 tamen nonpojfe ,faith mine author,y et wold he not know a caufe 
 that he might be angrie.When one had vnwares hit Cato in the 
 bath , and came after to aske him forgiueneffe, I remember noc 
 (quoth he) that I was (truck: Melituytttauit non aanofcerc cjuam 
 zLilileap.il. ignofecre * forth the fame author. It was not without myftcric 
 * Math.a7. (as fome obferuc) that our Sauiour when he mould be b fpitted 
 on,bufrettcd and reuiled,wold be blindfold before,that as man 
 #Aa.aj. he might not know his fmiter and reuiler , lealt with cc PW 
 he might be prouoked to reply, as after he did when he beheld 
 his fmiter, lobn 1 8. LeiToning vs fit may bej to blindfold the 
 eyes of our vndcrftanding when we are fmitten with the toong, 
 and be as ftockes and images at reproch,which though they be 
 railed on and reuiled by their enemies of imagery yctbaue cares 
 and beare not, nofes and fmell not, hands and reuenge not, feet and 
 arc not fwiftto fhed blood , no nor fo much as flow to wrath, 
 neither is there any breath in their mouth to reply, Tfal. 1 1 y. 
 Damdw&s as deafe and dumbe at reproch as any ofthefe were, 
 Tfa.'fi.i 2, 1 ifThej thatfeekjiftermy lifi lay fnaresiand they that 
 go about to do me euilUtalke tricked things all day long: but I was a* 
 deafk (forth he) andheardnot, anda6 one dumbe which doth not o- 
 fen his mouth: Irs as ataman that hearethnot^andm whofc mouth 
 arc no refroofis . They talked wicked things of him, not once f 
 but all day long: and this innocent Doue was fo wife as a Ser- 
 pent,that he (topped his eares,and refufed to heare the voice of 
 thelchlafphcmous inchauntcrs,charmed they neuer fo skilfully. 
 For both he was dcafi at their reproches, and as one that heard 
 not the talc-bearer , who raifeth contention among brethren, 
 Prouer,6.i<}. Teaching vs thereby, that not onely weourfelues 
 bedeafeatreuilings, but alfo neither heare it from the tale- 
 bearer, without whomftrificeafeth) as without wood the fire is 
 « Prouei\i*.2« quenched, Proverb. z6.zo. And indeed feeing a d Tale-bearer 
 maketh dmijlon among Trinces, and (as the Greeke interpreter 
 reades it J /ict^a^i(n <pjA$u£,diuides friends themfclucs, we 
 fhould not be taiehearers,like kans(as Bion called them)which 
 arecaricd vpanddownebytheeares whithcrfoeuer their in- 
 former lufteth , nor take information from our intelligencers 
 
 and 
 
Brotherly RcconciUmtnt. y 7 
 
 and dhifh4et y of the barking of thtfe SktmeU and dcid dogs: 
 for as they arc forbid to wall^e about with tales Among the people, 
 Leu it. 1 9. 1 6. fo are we aduifed by wiicdomc, Ecclef.i§.\ i.to 
 Abhor re the tale -bearer and double to^wmed ',for fuck haue deflroyed 
 many that were At peace ; And wko ft hearkneth vnto ujhatl neuer 
 fad 'r eft \ and neuer dwell quietly. Which the rather w e fliould do, 
 becaufc when thus huckllcrlike we takeout notice at fecond 
 hand, the reporters tongue proues oft thzt/ecunda hnwua ( as 
 feme reade it) and addcth more then the firft did relate . And 
 thcrforc I wifh that our tale-bearers, who neuer rccciuc a voice 
 which they do not refound/.vould like the e cccho,that true tel- c cw Mtum. 
 tale,eithcr carry nothing but what they hc2td,extrem*ve verba 
 remutnnt, or extenuate reproches by an halfc relation . I wifh 
 thefe pratlcrs and bufi-bodies in other mens macrers,which like 
 thofc f women in Epbefa,bc\ng idle , go from houfe to houfc / i.Tim.5 ij. 
 fpeaking things which arc not conucnient.would follow cJJ-fo- 
 nica Saint tsfujlms mothcr,who fas he g confcflcth) was fuch a f L,h 9 .c*fiT, 
 peace-maker among difagrcers, that when Hie heard many •** 
 moft bitter things fpokenof the one partic in thcabfenceof » 
 the other t mhtl alters de Altera proderetp* 'old not difclofe a word » 
 of the one fide to the other,but that w hich might help their re- »» 
 concilement.But we (as there he addcth) not oncly carry fpee- »• 
 chesofangric men to their enemies, butadde to their layings * 
 fome rootc of bitterncflc, which puttcth death in the pot. » 
 Whereas we ftiould not oncly not fxirrc vp mens hatred by re- 
 lation oftruth, nor augment it by that word, which tl wood 
 incrcafeththcflamc,but(triuetoextinguifh it by well peaking. 
 And howfoeucr thefe informen,w hich like fpies are fent out to 
 rote the weaknclTc of the land, bring vs of the fruite thereof in 
 their mouthes : yet fliould our care , which tricth words as 
 the mouth ta(lethmcate,bc (lopped at their report, withihat of 
 the Apo(Tle,Touch not ta(t not,handlenot : or if \\c giue care, 
 jrrjrwe net our mind 1 9 all words that men ipeake againlt vs, 2 
 itf. .13. 
 
 Wherefore let vs not (if but the hemme of our pood name 
 l)ctouclietl)!ookebackein wrath, anda^keourinfom 
 me tettrst <)(ihoh2& touched nic behind mv back? lc ait lltncie 
 
 H be 
 
5 8 Brotherly Reconcilement. 
 
 benofeareofGod before our cares, Satan open cm ;hroite? 
 
 iEpHefy.ij. as fepulchers to fend out b chat o-**pp hoy'ov, rotten fpcech,and 
 (linking breath,which is afigne of inward corruptiou,:i-id chat 
 our inward parts are very wickednefle.Leaft he np am tongues 
 with deceit to mifconfterjlcatt he put the poifon of A i pes v nder 
 our lips toreuilejleaft he fill ourmoutbes full of turfing and bi-t- 
 terneiTe to reproch,and make our feet fwift to fhed biood.And 
 thus taking no notice by our owne eares or others tongues, wc 
 fhali flop the mouthes of thefe barkers,and be flayed our felucs 
 from anfwering a foolc to his folly, and barking againc. 
 
 aNotfl , r A fecond prefcript or counterpoifon againli their virulent 
 
 aiHgthem. tongues, may bcthis,ifwebcnottoo fufpitious of their baying 
 at vs. 
 
 The caufe of wrath indeed and toong-warrc, \s opinio iniurio 
 
 mp'ix'*'^* f fei^ ' l Sc*ec*) conceit of iniury, when too credulous we apply 
 mens propositions in grolTe, and in our coufcieices affume 
 what they propofed in gcnerallryea eftfoones from very iefture 
 
 kJMxap.z}.± and laughing , as k he noteth,(fo cenruring,a phifiognomift is a 
 fufpitious confcicnce) we interpretcworfcthen their v.ordsin 
 charitable conduction might impoit. 
 
 When the men of Syria were at feud with the Romaines, 
 they fent them but there foure letters by an Ha aid, S.P.^J^. 
 which in too much fuipition of defiance th;y mifconrtrued,^ 
 rispopulii qui* reffiet? who will refiit the people of Syria ? A nd 
 anfwering them backe with the fame characters, S.T. Q^ 7^. 
 too creduloufly they mif-expounded, Senate popwiw que 
 RomoLnm , the Senate and people of Rome. Which letters 
 the Romaines after that conqueft mgrauing as an cmbleme 
 of triumph in the forefront of their Temple for all to reacie , 
 a traueller reading them without vndertfanding , and af- 
 kmg what they meant; one of the citizens expounded them 
 by this que (Hon , San tie Tetre qu^re rides} Saint Peter why do 
 you laugh ? And anfwered the foohfh quedion backward with 
 as wife an anfwer: T^ideo quia Fapafum:! latgh becaufc I am a 
 Pope. Thus wittie malice in the Syrians and Romaines from 
 not fignificancie colle£reth enmitie , charitie in either (which 
 thinkc;h not cuill) might haue e%po\mdQd 7 Saptewpopu/ftj qua- 
 
Brotherly Ecctncilcmtnt. 59 
 
 ritfltfv, Wife men fecl:c ftrength by vnitie . Thus the credu- 
 lous ttraungcr from durknefle of letters concciued falfhood 
 thereby. Charitie(which reioyceih not in iniquiric , but in the 
 truth) nrght with*2W^ haue interpreted them , Stulttupopulus 
 qafirit T^om/im } ¥oo\\(l^ people ieeke toRome. And indeed, as 
 fores and vlcers are grieued not onely at a light touch, but cuen 
 fuffttione ef- dubio ttd.tu, with fufpition and fcarc of being tou- 
 ched :fo (faith x Seneca) anexuiceratc mind with m:fconccitof J£Jj*** 
 touching, is often agg.ieued fofarre,that euena falutarion,an ^ 
 cpiftle,a Jctter/i fpcech,and a queftion hath prouoked them to 
 enmtrie . And as I mall letters offend bad eyes , fo leaft words, 
 faith " Tint arch, I may fay a Raca, yea an //"and an and, or a no m DuLdtfr* 
 ofcontradittion,will grieue vncircumcifcd eares. Our cares are "***• 
 like Mice and Kmmcts,at w hich if one point but the fingcr,aiid 
 offer but to touch them , they turne their mouthes to bite vs: 
 ImbccilLife Udi futant ft tanvuntr.r: Silly things (faith r hc) they n Senec hb.z.4* 
 thinkethemfclueshurt if they be but touched. A fault taxed by lr * CJ ?n- 
 the Apoltle in the wicked Gcntils , who were full xoLKov$i<rU< t 
 /?ow.T.^9.whichthe°Philofophcr defines 7I \-ni -n yn^ov Jto o^rt/i.uj^ ta 
 heL^.Cd.vtiv ta dirAVTVLyio take al things in the euil part,as our En- 
 ghlh tranflatiow el rendreth ir.With which Snifter afrctfio Pin- 
 tarch bitterly brindcth Herodotus in his book, entitled <r'ifi tm? 
 Hfa/J7* KA/.ovQiMcvy of Herodotus taking all things amiffc.And 
 Ifeare I may not only brand with /Y///.?rr/.;,butcondcmnc with 
 A* v/,fornc wicked Gentiles,that are as he callcth them ful of his 
 Paronomahaes,eecf *xi4 and x*x/<*,-rop>tti'rf & *$tifl* ?0j; l£< : 
 *<?wiTHf and a<rvi>Q'ni< -fo haue they their minds oppletc cV gor- 
 ged With this humor 2\fn:Ft fufpitioJJ omnia adcontumehttn ac- 
 
 3 she (peakcth in the Comedic, being too millrult full ?T«t*t~AJeif. 
 and fufpitious, take all things in the euill part, like n @dw the qSimMSwm 
 humanift, J > , whojthought euery '+**• 
 
 word was fpoken to his difgrace: / 1 mpa- 
 
 tiens Jta faciencUrum cupt hjftm g :o bcare 
 
 jrc reproches. 1 he Apoftle cols th\s/t((pirionesmA/4f,c- r iXm4+ 
 irill farmifc , which when mens tongues like 
 
 ficant fund, im.igine them 
 -^kc and mcanc whatfocttcrthcirg'nlticconhicncc :• 
 H 2 mcih 
 
6"o Brotherly Reconcilement. 
 
 tncth in the r fan(ie,and whifpcreth in the eare.ftrange warriers 
 arc their jift^gbting in their menbers, which when the trum- 
 pet giues an vuccrtainc found, prepare their felucs to battcll. 
 rub.i.dt it*. Wherefore feeing (zs'Seneca truly auouched) crejulitie brec- 
 •*** dcth fo much cuill , his aduicc is hcauenly , fttjpttion and conie- 
 
 " tture,Thofe iY>of*lciJfimairrit*menta,mc{\h\iz incitements of 
 " angcr,muit as roots of bitternefic be weeded out of the ground 
 " of the heart: He faluted me not kindly, he brake off talkcab- 
 "- ruptly,hc inuited not me to fuppcr,his countenance fcemed a- 
 M uerfe,or he touched me darkly in his allufion;thus fufpition nc- 
 " uer wants an argument of enmiuc. S$mp/tcstate vpw eft & benig- 
 ,J na corum tftirnmone , here the Doues fimplicitie is better then 
 *? ihe Serpents fubciltie.herc to be fimplc wit houtvnderftanding 
 * is learned ignorance:here charitic mult ccnfurc,which beleeuetb 
 ^ all things to be well meant , and thinketh not eml/ofzn cuill in- 
 " tcnt:for if thou truly be magnanimous , thou wilt ncuer iudge 
 »' that contumely is offered thee: thou wilt fay of thine enemie, 
 93 He hath not hurtme,butoneJy hadanVindto harmemc. And 
 tLii.idt it a. tn * s * s triIC magnanimitie/aith t Seneca J Nonfentircfefercu§t4m 9 
 «*/•»!• to fay vviiely with that foole in the 23. of Proucrbs , They hane 
 
 ftrmken me,but Ivpoa not fake : they haue beaten me, but I felt it 
 ▼ viut.de Ira not:or as* Diogenes aniwered his informers of fome that derided 
 "T' hb J h im >* am not derided. V Ve x muft beleeue no report,but from 
 vaxspM-fur* our c y €s relation , feeing our eares like falfe aduertifcrs do oft 
 ****' mif-informe: and when our fufpition proues vaincjet vs chide? 
 
 "our credulitie : fo our charitie beheu'tng all things well meant, 
 (hall not be credulous to thinlee tuilh and fo enduring all 
 things of our foes, ftiall not be prouoked to anger, i.CVf 
 rintb.13. 
 
 Howbeitifthcir barking be fo clamorous, as if thou woldft 
 3.Btfuffcring not,thevery (tones in the wall would heare ; and fo notorious, 
 that if thou didflnor,thebeame in the houfe would reply : the 
 j Diim.ccbib. third way iihh'P/fttarch, is peaceably to bridle thy mouth,and 
 quietly compofe thine iflfetfions, when thou perceiucitfoming 
 angerlikcthefa'iingricknefleto fall vpon them. Suffer the euill 
 man patiently faith Paul, as Chrift and his fcruams in patience 
 poffeffed their foulcs, with a meekefpirit, when their enemies 
 
 yteic 
 
Brotherly KeconciUmertt. 61 
 
 were potTcfTed with an euill fpirit ofwrath, which cryed out v- 
 pon them. x Socrates when he was reuiled, was wont to flake ^7 Jtm d,d - 
 and remit his voice, and fmiling with his countenance, mildly 
 to behold them. Anttgonu* when he oucrhcard his owne foul- ■ 
 diersrailcon him neare his tent andpauilion: Good Lord '> 
 (quoth he,) will yenotgetyc further offand fpeake againft ys* H 
 *Cato when he was pleading, and Lentul*s had caft his tiomack J J"7^V, 
 and vttered his mind in his face, onely wiped it with a napkin: 
 And I will auouch before all this companie,Z^»/*//^( faith he) 
 that they are decciued who deny thee to hauc a mouth. Shall I 
 fay with the* Apoltlc: Take, my brethren, the Prophets , nay * itm.^.i*. 
 if we take but thefc heathen for an example oflong patience, 
 we may count them blcfledthat indure. O remember 'Dautds c lSimi# 
 patience oiShtmei his curfing: Let him alone ,f or the Lord hath 
 lnddcn him curfe Damd. 
 
 But fuch Adders poifon(faift thou) is vndcr their Iippcs,thac 
 as*ferpents inflame them withhcatc,whom they bite with the d "P/mM ma 
 tongue: fo' their tongue being fct on hell fire, will let on fire ^ i 2m ^, 
 the courfe of nature: and thou complainedft with l David, that fl f - L J?> 
 though long thou halt bene dumbe and keptfdence, yet it is now 
 painc and gricfe vino thce,thy heart is hotc within thee , and 
 when the fire kindled thou fpakelt with thy tongue. Indeed the 
 tongue is firc,and an vnruly beaft which no man can tame : be- 
 hold how great a matter this little fire kindlcth: Taruum efi & 
 maenacuptt (as l 3emard fpcaketh of the heart as little a mem- g T»m.\Mim. 
 bcr)z/i^ advmtts mdui refeilionem fufjicerepoffetyO' tot us mundu* tn tmu4 f- 6 * 
 oi nonfuffictt: It is but a little member, and yet boaftcth of great 
 things, faith lames y it would not fcruc a crow for her brcake- 
 faft, and yet is it no lcfTc then a world of iniquitie. Therewith 
 rightly blefle we God, and therewith vnrighteoufly curie we 
 men. It is grande malum aut erande bonum, nonhabet medium, J f**w*w * 
 foilh* /erome: No n)C2ncitbTOokcih, but death or life are im the ' llf ' 
 power of the tongue, Trou. I 8.H. 
 
 And therefore when Amafis the Egyptian kingrcquefled 
 ^w#torefcriiethebcftand worftpeece of the faaificc which 
 he (lue Jmquam fnflu/tt \ he tooke the tongue of the bead , faith 
 'P/utarch: as the icruanun of./^iapologucs,being comma n- , htmrnt^h 
 
 ft j ded 
 
6i Brotherly Reconcilement. 
 
 ded by his maifter Xanthus to buy the belt and worft fletTi in the 
 (liamblcs, lingua* folai emit, he onely bought tongues ,faith the 
 Author. So true is that of Salomon : A wholefome tongue is as * 
 tree of life, but the frowardneffe thereof is like the breath of the 
 wind, ProuA j.^Neuerthelefle this raw peece offlefh which of- 
 fendeth fo many queafie ftomackes, thou mult with Chrifr and 
 his members digeft through the heate of his fpirit , and thy 
 warmth of loue which endureth all things, I e Cor.i 3 .7. We muft 
 
 $ M Serenum fmile at their reproches, faith k Seneca ; and l as we fufFer chil- 
 
 Yc'af. 11. dten to nick-name and mif-call vs , yea to fpit in our face , fo 
 fliould we tolerate all reuilers, though they fpit their poifon in 
 our eares:or as ye fufFer fooles and ideots to ieaft and play vpoti 
 you, fo fhould yefuffcr thefe fooles gladly, becaufethat ye are wife y 
 
 m Ap.13. 2.C0r.ii.io,*forwhowillbeangrieatamadman?whow'ill 
 take in euill part the reproches and reuilings of a man in his fe- 
 uer? The mind and afteclion fhould a wife man ( faith Seneca) 
 carrie toward his impatients outrage, which Pbifitions beare 
 to their raging patients, wbofe vnhoneft parts, ifnecd be,they 
 diidaine not to handle, whole bafeft parts they willingly view, 
 and whofe railing and rcuiling they patiently endure. Yea a 
 
 s £/u4. wife man (faith ° he) if by faire words he cannot pacifie his re- 
 mlcviconmmeliatorem tanquam acrem canem obieBo cibo leniet y 
 will like our Sauiour giue this for a foppe to appeafe his wrath, 
 and giue the degge a loafe to (toppe his mouth , as ts£neju in 
 
 irtrgiUtb.t. the ° fiction 
 
 uEnu<L CMellefoforatam & medicatamfrugibtis ojfam 
 
 Obycit.- • 
 
 Did ca(t Cerberus the helhoundafwcet morfell,thathe might 
 not barke againft him; Tor they will go to and fro in the euemng y 
 they willg rime like dogges, and go about th e citie 9 they -will runne 
 her e. and there for meate, and grudge if they be not fattsfedfPfalm. 
 *;g. And thus ifeither thou take no notice of thefe Doegs , of 
 thefe ShimeiSy and dead dogs thatieuile: or if obferuing their 
 curri/hcuftometobarkeatallpaiTengers, thou be net credu- 
 lous to fufpecl they baule at thee; oriftoo fufpitious, thou yet 
 beare ieproch,and (triue to mitigate their woodneffe , thou 
 flvak not be bitten with the tongues ofmad doggesjor if bitten, 
 
 yet 
 
Brotherly Reconcilement. 6 J 
 
 yet flialt thou not runne mad thy felfc to bite aga'me. And fee- 
 ing as there is theworme p Lytta vnder the tongue of Tome p ?:*.b*/iM«. 
 curtes,which vnleffc it be taken offwill make them runne mad: *' ; '" , " M * 
 to vnder thetr toun% is vngodlineffe and wrong, (as *D*W*fpca- q Fj^Uo.7. 
 kcth) which vnlefte i: be taken out,vviIl make them runne mad, 
 and bite euen their o»vne domeltickes. Pray with Dautd'm that 
 place, v:rf\ y. that he who is curator Ungu*, the healer of the 
 tongue, would in mcrcie worme them, and take away their 
 Ljtta:Ta\e awy their 'Vngodlmeffe and thou /halt find none. 
 
 Thirdly sndlartlv, though thefe raging wauesofihefca end 3 K**'ngfca. 
 ▼p mire and dirt, cuen thole fiuerockes of offence, and (tones 
 to /tumble at, (as Saint r AmfUm czktncn^T^emhngyNicl^name, ^^*. 4 f^ I 4 ' 
 Swelling, Re He Lv ion of faults, andpri/ue detracitons: though the 
 tongue of thefe wels without water, like a f fountaine fend out /"lam.j.io. u. 
 fait and bitter water, £ waters ofMardb and Alenbato. ■ bitter- ' ^ xod ' s 2J * 
 nefle and contention, yet let thy well o\ lining water fend out 
 fweet and wholefomc water into thefe fahifh waues,to Kvcctcn 
 their bittemeflc, and no: like noifome riuers, which to purge 
 out their rilthinelTc, emptie themfelues into the fca, and rc-ple- 
 iHbtOg it with mi re and dirr,make it more rage,and fome out it 
 ownefhame. Itw.as diucllifh counfellof x Tlutarcb , that he * / 
 Hull exceedingly bcnefitebimfclfe, who emptying and po.v- 
 ring out thefe turbulent affections of brawling, fcolding, rcui- „ 
 ling, wreaking, fretting, fuming, and chafing, on his enemies,,, 
 doth fo purge hJmfclfe of thefe bitter waters, and making his ,, 
 foes as- channels and gutters to conuey them away, and as links ,> 
 to rcceiue them, and dctme them away frOm hi* friends, aflbci- ,> 
 ates, and familiars. Ifhenim tn immtcos infumptt praui 
 mm -<s molcfii eruntumicu: for thefe filthic affections (faith bc)»j 
 being cxhauft and fpent vpon our foes, will be leflc noifome to 5 , 
 our friends. He gaue better aduice before ,ifhehad not forgo* >, 
 it:Thatitis better robcitow our bcit affections on our I 
 ties: for being accuitomed to do right to them, we ilull neuer jj 
 dcalcvniuft'y with our triends. No,no,(beIoued Chr: 
 itif good in a feauer, (0 much better in anger, to haue a it 
 finooth, and tender tongue- tor the tongue ot •guc-fuktmea, >» 
 ifitbc diQcmpcrcd wuh heateanu iunc,\vjthbiu<.kncs. Cpw— 1 
 
 
6^ Britherly Reancittment. [" 
 
 eft malum »^^«/2r,itisQiicIyancuillfignc, and notthc caufc 
 
 y Ttut.AaUdt of internall inflammation, faith 7 ~PlutArch: but the tongue of 
 
 **•* ttfefc angric and raging men is both an euill figne that they are fet on 
 
 fire ofhcll, and will be the caufe that they fhall be fct in fire of 
 
 hell. Let thefewaues then and waters of contradiction coole 
 
 thy tongue, and wafh away its filth : Audifti conuitium , ventus 
 
 eft: irttus es,flu£?ut eft: Thou haft heard a reproch, it is a wind; 
 
 Fe£?7a/ckfr t ^ ou art an g r * c » tnat * s a waue/aitb z Auftine.Thc wind therfore 
 
 Strm.i.tn/i/1. (torming, and the waue toiling cky (hip like that of the difci- 
 
 "W^ plesyf^ir.8.isinieopardic ofwracke,andrcadietomakefhip- 
 
 M wracke of faith and a good confcience. And why fo? faith that 
 
 *' Father: becaufc Chriit within thee is afleepe , awake him vp 
 
 ^therefore,(tirrevp his gift that is in thee: and crie, Mauler faue, 
 
 for we perifh. Thefe raging waues (hall but coolc thy concu- 
 
 pifcence, like Iordan wa(h away thy lcprofie,and heale thy 
 
 infirmities like the poolcofBethefda: with Ifraell thou fhak 
 
 fafcly paflc thorough the middeft of them, and the wicked with 
 
 PharAo fhall be drowned in thofc waues, thorough which they 
 
 pcrfccute and purfue thee. 
 
 They may datTi into thy boatc and fill it full, that thou maieft 
 be like to perifli, but they fhall not fwallow vp nor deuoure 
 thee: for thy head is (till aboue thefe waters, and though the 
 waues ofthefea rage horribly, yet the Lord that dwclleth on 
 high is mightier, (i\i\\DAuid 9 P/Al.^.^.ycz thine ownc head 
 (hail be aboue thefe waues,fwell they neuer fo much : as Dautd 
 didaffurchimrHefhallfctmcvpvponarocke, and now (hall 
 be lift vp mine head aboue mine aduetfaries round about me, 
 m NUrlc.4.4>« p^ ?7 ^ Onely like thedifciples 'call on him who being a- 
 lone tnetmecx£Vw,canmorethenhe commaund the winds 
 and waues ofthefea, and they obey him; he will rebuke the 
 wind, and fay to thefe raging waues: 
 
 Tjntant vos generis tenuitfiduciA Veftri? 
 1mm edum terram^ meofine nnmine venti 
 ^Mifcere^ & t Ant 44 Audetis t oiler e fluff us? 
 k W*L Peace and beftill,and fo will there be a great calme:forhc*on- 
 
 ]yftilletkther4gingcfthefea>Avdthe noife of his rrAuef , And the 
 maduejfe of his people. Howfoeuer it be thefe waues heare not 
 
 his 
 
Brotherly Reconcilement. 6<$ 
 
 his voice, nor will ceafe from their raging: yet as the di fciplcs 
 in their fhippe rowed through the w aue> of Genczareth with a 
 conr.arie wiod,c3/*rife6, 4S.I0 mufiwe in this fhippe fjile 
 through thefe raging waueswith that contrary breath, 1 . /Vr. 5 
 9. Not rendnnv rebuke for rebuhe, but ccntratim ejfleffe, Chr.it 
 the Pilot and maiilerofthefhippc.hath charged all pafiengers 
 bound for heauen, to faile with this contrane wind: i/ejfe them 
 that curfejou % and pray for them that hurt you and ptrfecute you, 
 Lul^. 6. 2$.Ft quam tdjancle praceptt s tarn tntegreferuautt, faith 
 a c Writer: His word and his worke like mcrcic and truth met c Stbtum.^. 
 together; his precept and his practifchke righteoufhclTc and «***♦*• 
 peace kifTed each other. For when the Icwes crycci d Crucifgc> d 1 
 hecryed hmfce.O wondcr, / 'faith' ^Bernard) IucUt c/.imant,cru- J \ 
 cifuse^lleconclamatytgnofce: 6 charitas fattens fed \ ***f-** 
 
 The Icwes cry, crucifie him, and he outcries, Father pardon W- Di,m% 
 them: 6 patient and companionate loue .' Bcirg beaten with 
 rods, crowned with thoines. pierced with nailcs, naylcd to the 
 croiTc ) rHl"dwithreproches,vnmin l ifulI of all his gricfes , he 
 prayech for his perfecutors. This Lambe of God as a fhcepe was 
 dumbe before his fhcarer, coram tondentem ? yca coram occtde,i- 
 te obmutuit , not oncly before his ("hearer, but euen before his 
 flayer and butcher was he dumbe, faith * Bernard. When he 4 HmiLxM 
 was thus vihfied and reutled, he reuiled not againe: when he thus >Ji4 " 
 ' fuffered he threatened not , but committed it to Ltm ti.t tuiaeth 
 oufly,ii\\X\ his Apoitic, 1. 7Vr.2. 23. And fee what he com- 
 mitted to that righteous hu\gc: Father forgtue thtm, for i 
 
 ,.ot what they do. OloucofGod palling all vndciHanding/ 
 He no v hung vpon the erode compjjfcd with hismortall ene- 
 mies, dcltitute of his ownc friends 1 idl taunts,Ioaded 
 with obloquies: now rcadic to giuc vp die lalt gafpe, and yet 
 asvnmindfullofhimfelfc andmindfullc: ic priyeth 
 for them: he complained he was foi Father, and he 
 Ices not his enemies: he was crucified by them, and he m- 
 trcatcth his Father for them: he law their trcafon, and he excu- 
 fed it by their ignorance: he felt their deadly hate, and he (bed 
 tor their pardon. O loue.' llrong as death . d hcatc ot LoUe/c rucll 
 as the izrauc, which ncucr had enough of tortures, which ncucr 
 
 I laid 
 
66 Brotherly Reconcilement. 
 
 faid Ho, butftillcryedjGioejgiue.The bloud indeed of Chrift 
 h Lib.ii.mor*i. (f a ' lt h »> Gregorie) is well faid by the' Apoftlc to fpeake better 
 rHcb.'ix.24 things then that of Abel: for the bloud ofe^W k called for ven- 
 i Gcn.4.10. geance, but the bloud of Icfus for forgiuencfle : Father forgiue 
 them. Here is an example for thee thou tofled with waues: Ex- 
 emplumfume vnicum atcjuc omnium praftAntiJJimum : Take the 
 moft excellent and onely example, which if a man rightly ob- 
 l Lvffyrsti? f^rue fa\ih l S*bellicus, he may become far more like God him- 
 ;"'; , lelfe then a man: Hefball be perfetl as his heauenly Father is per- 
 i.Pt?L£u fi&i Mat. 5.48. He hath left vs an example ,* a ccpie to write 
 our alphabet and Chi ifts- erode rowes after, that we fbould fol- 
 low his fteps,r>>henwe are rentled, nottoreuileagaine. For how 
 fmall are our fufFcrings of rebuke in comparifon of his paffions 
 r» Lib dew of reproch > faith m ex^/?^rHe willingly fuftained reuilings,de- 
 pti.-vit.&virt. rifions, contumelies, buffets, fpittings,fcourges , thornes, yea 
 9 ' the ignominious crolTe: and we mifcrable wretches to our con- 
 
 „ fuiion and (hame of face, are wearied and faint with one word, 
 „ we are with one word of reproch caft downe and deiedte d.See- 
 ing then that \i\s name was like oyntment of loue powred cut, 
 Cd»f. 1.2. which blafphcmies, reptoches and reuilings thofe 
 dead flies could not caufeto ftinke, nor putrifie the oyntment 
 r , M of this Apothecarie, as a Bernardout of * Salomon alludeth : let 
 at. vsrunnc in the Jauour or this oyntment powred out on our 
 
 9 Ecclcf - 101 * head, and running downe to the skirts of his clothing, and low- * 
 eft members of his bodie. Let vs be followers of God as deare 
 children, and walke in loue,euen as Chrift hath loued vs, who 
 when he was reuiled, reuiled not againe. 
 
 Thou wilt fay perhaps, How can I do this, which the Lord 
 f Serm, 170. de could do? But marke ( faith r Auftme) who did it, euen thy Sa- 
 tmf% uiour as he was man; and remember where he performed it, e- 
 
 ucn vpon the crofTe,in midft of all his torments and reproches,, 
 where he (hewed himfelfe like a citie on an hill for al to behold 
 as an example of humilitie, in blclfing their blafphemers. He 
 could haue prayed for them in filence,y^/# non haberes exem- 
 plum y but thou then fhouldft not haue had an example. Neucr- 
 thclcrTeifthoucanftnotlearneof thy Lord who was humble 
 and meekest imitate Stephen thy fellow-fcruant, who faith 
 
 to 
 
Brotherly Rcconciltmwt. 67 
 
 thee in Patties words: Be ye followers cfme^lam of Qhriff. 
 whom when thefhf-necked Icwes * Itoned trtplut UpuUttone, f * 
 with a triple (toning: n nh It onic* hearts rebtc.h burft for tngen T Vcr( -54- 
 withftonie mouthes^huh ' ' gnajhedtt htm wi h :hcirteeth:2nd y ^. 
 wiih l jIo?ue hands which rained fhowersofftonesvpon him, as L **• 
 uiufltm fpcaketh; yet he * prayed tor them, Lord lay not this fin 
 to thetr charge. Say, fee how he prayed far thefe his reui 
 faith k Aufttne.YlhccL he prayed forhankiic he * flood on his> Strm.fufr^ 
 fect,becau!c the iuli w hen he praveth for himiclf is eafi'y heard: "' Aa 
 but when he prayed for his enemies, h j kneeled downe,tofhew caaparcdwitli 
 that he prayed with all earndmefle and intention offpirit: yea, 6v ' 
 whereas tor himfelfchedid but call on God, faying: Lordlefiu 
 receive my [qhIc. for them 'U?*zt he cryed out, and that with a 
 loude voice,with all vehemencie and contention ofvoicc: Lord 
 lay not this finnc to their charge, and when he had fpent the 
 laft breath for them to his God, when he had thus fpoken , he 
 flcpt. Whole name Stephana, as itlignihethacrownc, (ocoro- 
 nam accepit fnojibt nomine import am y iaith Aufime , he hath got- 
 ten that \i^3Li'Of < f , /o^( i the incorruptible crownc of gloric lu- <* 1 
 table to his name. 
 
 As failed the maifter and Pilot Chriftleius with his fcruant 
 and full Martyr Stephen^o rowed the A pottles, mariners of 
 this fluppe with a contraric wind , with a contraric breath, t . 
 fir . ] JVe are remlcd> and n e bleffc, yve are lla/phemed and c 
 (poken of ] and we vfe gentle words. And the mailtcrhath charged 
 all paflcngcrs for hcauen, like 'Panics c mariners to keepe a ■ 
 (traig'tcourfe though the winds becontrarie: Blejfttbcm that 
 
 yoit> ar.dpray for them th.tt remU \ou y and J Ay a.'i manner of 
 /wr.r.'j.f. Pray for thv molt virulent rcu-lcr, 
 to morrow ofablafphcmcr, he may become a blcfler, andthou f fot»a£i« 
 
 : notwb.it a duywiy brtn r forth. He that is now thine ene- 
 my in {laundering, railing and reuihr.g thce,may to morrow be 
 coiuiertcd to 'cpentancc, faith mdthv fellow Citi- , hmmU. 
 
 y.cninheauenly leruialcm, and pcrhtpfl greater therein then 
 thv lclfe. Sm &m/greaccftfbe,fbt it was too little for 
 
 him to (lone him with hisownc hands alone, tmmmm man 
 . .:W,faiththati ; athcr,hc Boned him with all their hands 
 I z that 
 
6$ Brotherly Reconcilement. 
 
 9i that threw (tones, in keeping their clothes that better they 
 *j 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* Paul, of a pcrfecutor a preacher, of an impoftor a paltor, 
 adoc9.orofafeducer, of a pirate a prelate , of a blnfphemer a 
 blerfcr, of a theefe a fhepheard , and of awolfe a (heepe of 
 * M<L Chiifts fold: therefore faith h that excellent Father: Non homo, 
 
 Jedpeccator te tnfecjuitur^ roaapro homine vt extinguat Dens pec- 
 cat orem, cum enim mortutufueritpeccator, ttbt homo non aducrfa- 
 bitur: not the man but the firmer doth purfue thee, pray for the 
 man, that God may take away the finner; for when the finncr is 
 \\* dead, the man fhall not impugne thee. Thy 'brother rageth, 
 
 impute it to his fickneiTe, ajcribe febri nonfratn, afcribe it to 
 thefeuer,and not to thy brother, dabtfj 7 prudenter infirmitati 
 culpam,fratri venUm: arid thou malt wilcly lay the fault on his 
 infirmitie, and giue pardon to thy brother, feeing it is enely the 
 ^.Augufltrati. feaner oj c his Joule ,th*t thus hateth thee, iaith k a Father. Away 
 i.ifiE^jt.nAn. t | ien ^ithyour^^^^^ai^ rebuke for rebuke. It was the 
 / Tere«t. *A*i. wicked reiblution of that requiter in the \ Comedie, 
 sAtt.sfttn.*. Si mthi per git qua non vult dicer e, ea qua non vult,<zudiet. 
 
 If he begin, I will declare his deedes which he doth, pracling 
 
 m 3, ioh.io. a g a i n {^ vs w j tn malitious words, as the m Apofile fpake ofDto- 
 
 trephes in a better requitall.lt is that refolute retaliation ofna- 
 
 n HornAUi. turall men, " 07rToiov fyhirneSa. %toi W/oi/xJ iTeucovfens, Thou 
 
 (halt heare againe fuch words as thou fpeakeihmen fo farre paft 
 
 « ibid. fhame,that as ts£ne<u told brawling Achilles, we may heare 
 
 themfcoldinthe earesof all, <£Ve yvvcuKcy, eucn like women 
 
 that fcold jc/i<rm> U iyyaj \*<rtii> as they go in the open ftreetc. 
 
 Thus are our hearts, not foft to brcake the force of reproch 
 
 which is obiecled, but hard and ftonie, to fend backe and re- 
 
 / Tfafip' l*' found the cccho of rebuke : like p £pamwondas, w ho hearing 
 
 en pr*ce}t. ^//^^^ypbjaidthe Thebans with Oedtptu his parricide, 
 
 who killed his father, and the Grecians with the murder of 6>- 
 
 refles who flue his mother, rendred this rebuke for rebuke : Vos 
 
 q Macrob. vcro ipfos a nobis eietlos rectpiftx, Rut ye rcceiued them when we 
 
 "yoUter.fmhr, ^ or tms &d exile them. Or like q Thocion, on whomc T>emades 
 
 ^.i4<^.2. crying out, The Athenians will kill thee when they begin to be 
 
 mad. 
 
Brotherly Reconcilement. 69 
 
 mad: But they will kill thee (replied Pbccicn) when they begin 
 to be wife. Not much vnlike that great g-rd ot Cre.fliis the Ora- 
 tor , whom when Domitim taunted with weeping for the death 
 of a Lamprey which he fed in a pond : But thou (replied fi*fl 
 fw) fhedlt not a tearc at the buriall of thy three w iucb . VV hich 
 quipping and taunting fpeech, as it is buuhciome ofwit,fe is 
 fuch iciting iultly cent tired by the holy Ghoftfor foolifh tal- 
 kingj^^.fSeeingitJsthattritTf^As^cf,^.^^^ as it were a 
 ftinking breath,which as Phifitions oblcrue,is a figne of in ward 
 putrifaCtion: and when our throates are thus open fepu)cher% 
 Tfalmc 5-o.to belch out fuch vnfauory breath.it is an argtment 
 that like graues we are full of dead mens bones w'rthi n , and all 
 filthinefle, and our inward parts are very wickedncfl'e. 
 
 LafMy to conclude this point, as we tr lift not renter rebuke 
 for rebuke; fo neither blafpheinie for blajpheitrie, nor curie for 
 curie, buE blcrTcthem that curie vs . 1 know indeed t D*kid*ii* 
 fhedeuiHvnto his enemies, and prayed for their rume, r P[A!me 
 69. And when ^////flatterers likemifcreants combined their 
 tongues to accufe him with one voice to the King y he didim- 
 pr^cate and wifh euil to thofe foes,/y*uoo.Hc praye:h agamft 
 their pcrfon,verf.c\7. S. Set thou an vngodlv man to be ruler o- 
 ucr him, and let Satan (tand at his right hand: when fentence is 
 giuen vpon him , let htm be condemned , and let his prayer be 
 turned into hnne : let his dayes be tew, and let another take his 
 office . He bent hi*? tongue like a bow , and fhot out his bitter 
 words againft their family, Ver.o. 10. Let his children be father- 
 lefle, and his wife a widow : let his children be vagabonds , and 
 beg their bread, let their, feeke it alfooirrofdefolate places. He 
 curlcth thcirextcmallgoods and riches. verf.i 1.1 2.1 :. Let the 
 extortioner confumc all that he]jath,and let the (tranger ipoile 
 his labour. Let there be no man to pitic him. nor to banc com- 
 panion on his fathcrlcflc children. Let his poftcritieb? drlfroi- 
 ed, and in the next generation let his name bccleane put out. 
 Yea he curfeth their foule vnto death , rmd pravcth tor their 
 damnation. Vcrf. 14.1 j. Let the wukednelk-oUm fathers be 
 had in remembrance with tll€ Lord and ler not tin ("nine or his 
 mother be done aw ny . Let them ilwty he before the Lord, 
 that he may roote out the memorial of them from offthc earth. 
 
 1 3 Behold 
 
 
rjo Brotherly Reconcilement, 
 
 Behold here indeed as many imprecations of Z)**/W againlthis 
 enemies, as euer falltMAchus the virulent Poet (pent execrati- 
 ons on his mortal toe esfpa/faniw t *nd as Utter curlings as Quid 
 euerfpent on h:s enuiousfoe , whom in imitation of him he ti- 
 tled /£/* : yea as that banner ended his imprecatory inue&iuc 
 with this luminary execration, 
 
 H.nc ttbiyCjUA precibiM mslus mea denouctjra 
 
 Eueniant \aut his non lemora malu, 
 
 fo concluded here c Damd his with not vnlikc imprccation,verf. 
 
 20. Let it thus happen from the Lord vnto mine enemies, and 
 
 to thofc that fpeake againft my foule.Which pra£tife oiDauid, 
 
 though it may fcemc atfirft to giue allowance and warrant to 
 
 word sofbittcrnelTe^ in curling our blafphemers, yet if with a 
 
 lingle eye we more nearely looke into it, wc fhall find that this 
 
 imprecation was non optantis voto fedfyirim pr<zmdentu,z& Saint 
 
 SwwwT* l £Aufiine refolues it,not fo much from a defire and wifti of their 
 
 4». rume, as from the fpirit offorefeeing what would befall them. 
 
 As our Sauiour, when vpbraiding the vnthankfiill cities in the 
 
 1 i.otMatheyp, he anathematized the inhabitants of £or<az,m, 
 
 Bethfiida and fapernmm, Non mmleuolentia opt abut ifeddiuini- 
 
 tate cernebat , did not as men from malice wifh it, but as God 
 
 forefee it. 
 
 f rakmjttTf*. ^ or -E>^'^( as a graue r - writer noteth) was not herein caried 
 
 ^•*3 with a turbulent pafTion of choler to powre out his bile , fas 
 
 3> molt men wronged by their enemies intemperatly giue their 
 
 y> tongue the raines) but the fpirit of God did diclate thefe im- 
 
 3' precations to his Prophet, in veifedome to difcerne thefe repro- 
 
 » bates from curable ^fjeeuers, and in vprightnejfe to refpeCt 
 
 » Gods glory rather then his owae priuate reuenge in confufion 
 
 a or his cncmies,and in moderation to execrate his and Gods cne- 
 
 3> mies without turbulent pafllons of hatred, malice and maleuo- 
 
 »» lencc:which three,ifhke him we could obkxue/Probe etimimt- 
 
 J3 taremur,vjc might lawfully do as he did. But feeing our vnder- 
 
 1 i.Corimlvii landing is not lb mollified , that we haue rhat 'giftofdifcer- 
 
 ning fpirits, but the Lord oneiy knoweth who are his,and who 
 
 arc reprobates: nor our wils fo rectified, but that vnderz.eale 
 
 for Gods glory we reuege our own wrongsrnor our afre6ti5s fo 
 
 fober 
 
Brotherly Reconcilement. 71 
 
 fober from difturbance, that we arc angry and fill not : "Nonefi T Mufi.txfUn. 
 hoc cmuu vfurpandum Chrtfliano c* in exemplum trakendum, mTfaLiof. 
 this praftifeoPDrfW is no pretence for our curiv gs , nor his 
 example to be vfurped of any Chri(tian,as x Balat of Rome doth x v-mfcj «*• 
 in hirinc his Baalams of Saint francs order daily to pronounce t' c * x "" J* "* 
 this fpalmein execration agamlt thole whom they hate, and to kmem 
 curie Ifrael. whom the Loid would hauc to be blcflcd . If any cun " 
 
 r r not <jm hue pfaU 
 
 for farther fatisfaction require a larger diicouric ofthclc imprc* m*-, 
 cations, I refcrre him to 'JMartin i/^wxdifputationof prayer, 2*JJJJ2££ 
 in his explanations on the fiftPfalme, and to Mcllenu hisLc- mtMaOv.prs' 
 dure on the feuenthverfe of the ^.Plalme, where this at large Jf " 
 is dilcourfed. I conclude tnis point with Adufculm in the place 
 before cited. It is a cornmon preicrpt to all, which Chrift the 
 King of heaucn hath commaunded, Math. ^.'Bleffethem that 
 curfe you, and fray for them that perfecuteyou. His EmbaiTadors, 
 the Apoftle of the Gentiles from rnsmaiftcrs mouth hath en- 
 joy ncd \tfiom. 1 2. 1 q.Bleffe them that perfectite you, ulcflc (I fay) 
 and curfe not. The Apoltleofthc Iewes, hath from h s Lordgi- 
 uen this charge, 1 .7**/ .3.9. Render not rebuhnfar rebuke, but con- 
 trartmfe blejj'e.By which iniun&ionof'both,al,both Iewes and 
 Gentiles mud blefle for curfing,and pray for their reuilers: and 
 what elfefhould they pray for them (iaith* Gregory), but that yUb.^iuUg^ 
 of Saint Patt/, that God may giue them repentance to know ' 
 the truth, and come to amendment oflifc,out of the fnare of the ^* ' ""'*** 
 diucll, of whom they are taken at his plcafurc to do his will. 
 And let both the offender confeflc, and the offended forgiue, 
 and tcftific his reconcilement by words of friendfhip and louc 
 to his enemy, though he continue yet in his vnrighteoufnefle 
 ofrcuihng. So much be fpoken of this firit, namely, verbal re- 
 concile ment y Be reconlilcdm rrord. 
 
 But here(beloucd brethren J we muft not ftay , In atno re- 
 conciliations, in the vtter court of reconcilement , where men 
 like the' common people ftav without, and like thc^vul- 4i.kei.io. 
 gir Iewes arc with one accord in this Salomons porch and •Adfcj.Mi 
 portall of peace : but all being priclts by our ChrKHan profef- 
 iion,to offer vp fpirit;:ail facrifices, tSPit, 2.?. we mult enter 
 fanttajhc holy places of peace and amity by this beautiful gate 
 
 of 
 
72 Brotherly Reconcilement. 
 
 of chc temple of our body, and offer to our brethren not onely 
 
 the calues of our lips, but the facriflce of our hands, to manifeft 
 
 c i.Sam.B-»7 our rcail reconcilement . For we haue a c loab that will fpeake 
 peaceably to -ssfbncr , andyet vpon aduantage finite him for 
 
 diM.io 9>™- the bloud ofhis brother ayifahel: that will giue *Am*fit words 
 forier then oile, Art thou in health my brother -/and yet with his 
 preciousbalmes breake his head, yea (tab him deadly,and Hied 
 out his bowels on the ground. Forthus hp louing/o^ipake 
 
 c i,Kingt z.j. friendly to his neighbours e Abner and Ama/a 3 tw'o captaines of 
 the hoaft of Ifracl , but hauing warre in his heart, with the {[& 
 of wickednefle he (mote while he fmiled,he killed while he kif- 
 fcd y and (as c Dauidt here told tiisfonnc Salomon) fbed the blood 
 of batt ell in the time ef peace. And therefore if our loue and vnity 
 will fpeake truly , we muft paffe from this atrium to the fanEla % 
 from word toworkes, from the tongue of friendship to the 
 deeds of agreement : and fecondly, be reconciled™ deeds to our 
 brethren. 
 
 Second reeon- Our Sauiour(as before I (hewed) by fymmctry and propor- 
 
 olcmcntrcaiL £ i on j nm y textinioyneth k,and with the auncient Fathers (our 
 modcrne expofitors)by like conefpondence then colled it,and 
 his charge hereof is plaine without deducement , and peremp- 
 
 i.Tcft. tory wiihoutinfinuation,verfe44.whereheexa6tethofall,not 
 
 onely the diltgite of the heart the treafurer of loue ,Loue your e- 
 nemies\ nor only the benedtctte of the tongue , Ioues broker and 
 interpreter,^/^ them that cur fey ou .-but alfo and chiefly the be- 
 nefacite of the hand, which is loues factor and agent , <Do good 
 te them that hate you. 
 
 In which triple iniunclion (me thinkes) our Sauior fets man 
 like a clock,whofe primum mouens and matter w heele only muft 
 not go right within, nor the bell alone found true aboue, but 
 
 /Math. 1 2.34. the hand alfo pointftraight without. For thus f out oftheabun- 
 danee of the hart,both the mouth fpeaketh and hand worketb, 
 Mat.i 5. ip. And therefore he who iscmsn W 7^7.2o.the kee- 
 per of man as a clocke, he feeing all the motions ofhis heart to be 
 out ofcourfe and onely eu'tll , avn Sjall day long, Genefig.^* 
 for the motion and letting of the wheele within, he faith to 
 the heart, Lous your enemies : for the (troke and founding 
 
 of 
 
Brotherly ReconcikmtYit. 73 
 
 of the bell aboue,he faith to the tongue, Ttkjft them thdt curje 
 yoH\ and chiefly for the pointing of the hand and index without 
 he faith to the hand.Dog&odte them that hurt you. And although 
 this bell as it did in Iv.ib, found right aboue, yet if the hand 
 finite and point wrong without, it is not oncly an argument 
 ddhomtnem s to him thdt lookes on the oHtr?Ard Appfarittfii as a s, i.S«u#.f. 
 paflcnger on the Diail; but cucn ad Denm too,to him thntfeeth 
 vet m am*nfeeth % but beholdcth the heart and h trycth the* Icr - , 7«'* 
 rcincs,that the clocke goes wrong within, that all the thoughts 
 and turning wheeler of the heart, yea all the imaginations and 
 palpitations, all themomentanie motions of this watch be out 
 of courfe: who fith he will cenfure with etemali doomc, and 
 iudgecuery mznfecundnm opera (at the phxzfc in Scripture (till 
 runneth) according to his handi-workc,and will iudge the fpi- 
 ntuail ' fig-tree, as he did that earthly fig-tree,/*/.*^ 1 1 .13 .n°t % Luk. 1 j.7. 
 according to its leaues, but fruite which itbearcth: doubtleffc 
 the hand and branch of the tree which bringcth iborth the fruit 
 of peace, is moft required in brotherly reconcilement. And 
 therefore as Godhimfelfc whobcholdeth the wheele within, 
 and trieth the rcines, askcth of his enemies their heart, Give me 
 thy heart , Prou. 2 $. 26.(0 man which lookes oncly on the out- 
 ward appearance, and iudgeth ofthc dockc by the diall 9 asketh 
 the hand ofhisencmic , as C/>wr^ k and ( Diomedes when they K n*ttn.U**4, 
 would make fureamitic each to the other, y h^ r«A*faw a*- 
 £t7ir,orthcy gaue right hands of fellowship to manifert their 
 agreement: as we fay to our foe, Cjine me thy hand if thou trt/t be 
 friends. As ifnature had taught man the realbn, that to reinte- 
 grate amirie, the hands arc therefore mutually giuen, becaufc 
 their decdes are not oncly the figncs b ;t factors of friendfhip, 
 and mu(t therefore do good to them that hurt them. 
 
 His ambaffadour Saint Aw/rcquireth the like beneficence - Tcf. 
 ofthc hand toward his enemies, 'i^ww.i 2.20. lfthir.e emmie 
 huK'/yrfeedc him, if he thirft ftue him annie : vnder v\ h:ch two / 
 tearms of breaded iv.tt er t (lay the'learned) he comprehendeth *> "' -** •- 
 all kind of corpoiall maintenance, as in" Scripture the He- » 
 braifinc doth vhul'y imply: as he piomilcd his friend in the 1 
 medic,' Atit co»f9Lmdo } .wt cenjlho, aut re tuttere , I will cither «,!,>«,,, 
 
 K fuftainc 
 
74 Brotherly Rec&rtcikmcnt. 
 
 fultaine thee with comfort,or ayde thee with counfelljor main- 
 tainc thee with my goods. And to our abiotic this mull we do 
 abundantly to eur cnemie: for we muft coaceruatc and heape 
 thefebenefitesvponhimascoaleson his head. And therefore 
 Salomon who had this pra? cept at firft-hand from the Almighty, 
 • As Gc.?.i9.& bids thee giue him cr^ bread, TV. 2 5.21. which vfuallyin°Scrt- 
 1 1.5+fc Vj. 4 *^ P turc by an Hcbraifme importeth any or all kind of fultcnance, 
 & 45.2 j. Hxod & being pants with the Latines of the G r eek ^aMj^hich fignifi- 
 Deutfs! j. and etn a ^> implyeth there any thing necelTarie to his maintenance, 
 ■>»y nioc : pia- as in the Lords prayer it doth comprehend, Matth.6. 1 1 . And 
 Tcft°amcnt$. this beneficence as it muft be largeous and liberall ,fo rouft it be 
 tenderly with loue toward our enemies: and therefore for/*^- 
 ding the Apoftlevfeththc emphaticall word 4»ju/?«p > which 
 / Am*, m ( as p Erafmw well obferues) fignifieth eirhcr favourably tofeede 
 K»««.i».io. with afoppe dipped in the difb % as Chrift did ludas at the fuppcr: 
 or to carve for him, and cut his meatefmallat the table , as we do 
 St&h The- f or ^ m w ^ om ^efauour at thefcafi\ yea fo tc feed him as to * put 
 jaur. Grtc.Ung. meate into hx mouthy as nurces do to infant s^and keepers to their pa- 
 muffwTw.' t%ents: or > as feme reed birds, -which cannot fwallow thegraine^cLt 
 ni- . t& 4»^iV», faith r Arifiotle, if one feed them, and put it into 
 
 mtu*?.}. Ml ' their mouth. And this is the bountift.il beneficence which we 
 are commanded Jouingly to prohibke to our encmie if he hun- 
 Bxampics. g er or jf ^ e tn ; r ft : pra&ifed in fome refemblance by our father 
 j. Abraham, -^r*^«»,whogaue iarring Lot the choice of his owne inheri- 
 tance to buy peace thereby, Gen. t 3 . pradtifed by his children, 
 who walked in the (leppes of their father ^Abraham : pra£tifed 
 a,iaakob, by f Iacob, who fent prefents to his hofrile brother Efau who 
 / Gcn.32.14,15 fought his lif c,cuen two hundreth (he goates, and twenty hee- 
 goates, two hundred ewes, and twenty rammes , thirtie milch 
 camels with their colts, fortiekine, and ten bullockes,twcntie 
 (he-allies and ten foales,to fee if by thefe gifts of loue he might 
 j. loCeph. heape coales offire on his head, as indeed he did, Gen.% 3 . pra- 
 *u<(l.9i.vt etifed by good lofeph his fonne, who when of* enuie,becaufe he 
 Gtu. W as his fathers darling and youngeft by birth, the fonne of %a^ 
 
 chel 3 eminent in vertue,and prefer; cd before them, his brethren 
 profered his fale to the merchants ofMidiatt, and * they went 
 \*n. 37.18. away and would not buy him^then they fold hira to the Ifmae- 
 
 litcs 
 
Brotherly Reconcilement. 75 
 
 lites for twenty peeccs offiluer, Cen.y 7.28. and they to get by 
 the bargaine caricd him w ith their other wares into Egypt^and 
 to m ike their gaine ■ raifed the price, and fold him againe at fe- * Lj**& t*/i. 
 cond hand at a higher rate to Pottpharkmg l 7 J haraohs fteward, i» T T *"* 
 vtrf.36.But though Iofepb % whom they fold to be a bond-flaue 
 in Egypc,bccame afterward ' lord oucr all Pharaohs houfe,and 
 ruler of all his fubitance, yea gouernor throughout all the lane/ l ° s ilt 
 of Egypt, GVh.^j. 8. and was now armed with power to re- 
 ucnge: yet fee how he recompenceth them good for euill ; fee 
 when his enemies did hunger how he fed them, and when they 
 were thirftiegaue them dnnkc. For whereas they had * frnpt ^Gc«.j 72! . 
 him of his parti-coloured coate, in rccompcnceofthat'hcgauc - Q cn. 4 j gg, 
 them all change of raiment, he gaue them a mcafure running o- 
 ucr into their bofome.They fold him for twentypceecs ofmony 
 and put him in their purfc, and in recompencc of that he would 
 not fell thcra eorne, but gaue it them freely for nought , and 
 put their money in their fackes , Gen. 42.2 j. he gaue them t 
 good meafure prefTed downe and fhaken together . They caft 
 him into a pit to feed him with bread &: water of affliction, Cje. 
 37. 24. and in lieu thereof he brought them into his ownc lod- 
 ging, and feafted them fumptuoufly with delicate fare,and fent 
 them difhes fi om his ownc princely meaflc.GV;*. 4 ? . 3 2, . 2 4. and 
 with what meafure they had met to him, he would not mete to 
 them againe. Holy D autdttodc the rteps of good Iofeph: for 
 when Sdft/hzd bent his bow, and made rcadie the arrowes 
 within his quiuer to ^oote at this vpright in heart ar.d fweet * Htt.11* 
 finceroflfraell.yea when this fouler ■ hunted him like a par- . . 
 tndgetothemountaincsjlo that his loulc was tame to askeror 
 the wings of a Doue, that he might flie away and be at rcflj yet 
 fec,w hen his mortal foe was dcliucred into his hand in the cauc 
 where he coucrcd his feet, he would not lay bar. is en his enc- 
 mic, nor fuftcr his bloud- thirftic follow crs to fill vpon I .im; but 
 onely to giuc his notice what he could hauc (k I ihc 
 
 lap of his garment, and rendred 1 urn £ood for euill .as .VnWhiiru 
 fcltcconft(Ied,T..9rfw. : 4.1 ff.Yt It againe when he found him 
 aflccpe in the field, and tookc him napping, he fpared his lite 
 which was in his hand, and to giuc him a fecond warning, took 
 
 K 2 
 
*j6 Brotherly Reconcilement* 
 
 away his pot of water and his fpeare that was (ticked at 'his 
 boliter, i« Sam. 26. and therefore might this Done fafely 
 contcftatc his harmlelle mind and innocent hands to Cufhies 
 accufation, that he fought Sauls life Jfalj. O Lord my Cjod, if 
 Ihaue done this thwg y or if there be any mckedxeffe in mine hands: 
 if I haue rewarded euill to him that had peace with me, ( yea, I 
 haucdeliuered him that without caufe is mine enemie) then, 
 then let mine encmiepcrfecute my foule and take me, yea let 
 him treade my life downe vpen the earch, and lay mine honour 
 
 s m -0 11 * n l ^ e ^ u ^' ^°> no > vvnen ne ^ oun< ^ DUt one Egyptian roucr in 
 the h*eld,he gaue 4 him bread to eate when he was hungrie,and 
 when he was thirftie he gaue his enemie drinke. 
 5 Chrifl. And as did Damdy fo did his fonne and Lord , Chrift Iefus 
 
 the fonne of righteoufnes , from whofe brightneiTe'thefe ft an es 
 borrowed this light of grace: whofe words of truth as they were 
 inftruftions to their minds/o were his workes and actions me- 
 dicines and cures to the bodies of his deadly foes, healing their 
 ficke, cleaning their leapers,refroring their lame to their legs, 
 making their blind to fee, though they would not behold the 
 light of the world, making their deafe to heare, though they 
 (topped their eares at the wifedome of the world, making their 
 dumbeto fpeake, though they blafphemed the God of the 
 World.Yea when their finne was a bloudie h*nnc,a fcarlet finne, 
 acrimfbnfinne, £fa.i. \ 8. of a double die, dyed in the thrced, 
 hc'm^Qi feed of the wicked and corrupt children: and dyed in the 
 webbe, being afinfull nation laden with iniquitie, and there- 
 fore worthieof that double die. mortcmorieirs, of the fiift and 
 fecond death : yet how did he fhed his mott precious blond to 
 make their crimlonfinnes likcwooll, and their fcarlet finnes 
 white as fnow?Yea when with the malice of hell, in greateft in- 
 duftrie they went about the acl: of his condemnation, mod 
 mercifully with greater diligence he went about the worke of 
 their faluation: when they (hed his bloud to quench their ma- 
 lice, he fwet water and bloud to wafh their foulcs. Thus the 
 funne of righteoufnes fhined on the euill and the good/though 
 it fofcencd the waxe and hardened the clay. Thus the raine of 
 rightcoufneffe descended on the iuft and vniuft, though the 
 
 blcffed 
 
Brotherly Reconcilement. 77 
 
 bleffed earth brought forth herbes meete for the dreflcr , and 
 the reprobate ground,bricrs and thorncs, whole end was to be 
 burned. 
 
 Yea God the Father,though he be debter to none, doth be- 6 Ooi, 
 nefitchisfoestotcftifithislouc . The Father of lights nud^tb 
 hu Sunneto artfe on the emit end the oood; and the tbuntaine or 
 grace fendeth mine oh thevijl andvmuft, '^J\Luh.^ .45. A bid- 
 ring indeed not mu^h efteemed, nor iuftiy weighed as it ought, 
 euen of the godly themfelues, as c one notcth , yet in ic ielre or c & 
 great eftimatc and value, feeing by thcie two, Sunue and r*w* } 
 all things (as f he noteth) are begotten and bred, and they be "**i wjli. 
 the parents ofearthlybleflings.t-or feeing the whole condition 
 ofmanslifedepcndethon thefetwo, Cnrilt did fitly mftance 
 in them,faith g tsfbu/enfis , becaule the former being the caule g fefaqrJpMi 
 of ficcitie and hcatc , the latter of moihHire and frigiditie, : " 
 (which fetlft qualities, as our h maifter in the fchoole of nature h*« 
 teachcth, the food and nourishment of all Jiuing creatures) they ****+h 
 comprize omntA tona r.oftra^ oux earthly bkffmgs asthecaufes 
 oftheircfFeds:&by a Synecdoche coprched innumerable other 
 benefves, faith Qihun , cuen thofe vt hich <JMufcul*s on thelc 
 words recountcth; thathegiues life totl-.ceuill astothegood; 
 that he befloweih neccflarics for life on the euii as on the good; 
 that he hath giucn the earth to be inhabited ofcuill 3s ofgood: 
 forthe'eanh hathhegiuen to the children of men, and k made 
 all mankind to dwell on the face of the earth, his fire warmcth v ' 
 the bad as the good* his bread doth feede, 3nd his wir.c drinkc 
 both alike, his rayment doth clothe, and his cattel fcruc both a- 
 like. Yea the wicked his enemies receiuethefc bkffmgs from 
 his hand and aim c chuV 
 
 drendocniov .as both /<?AanJ ' DmttA \\ ith admiration com- ^i"hji<.^, 4 
 plained, he gflleth<jr*Vj ra'r-nt, del. ijr~ <r. aJlthiogStO all kind 7 r . 7n '* 4 
 ofperibos, Heutl .r'/wr;;tcmporally,ashc faueth "••"I'lmfio. 
 
 both man and bcalt,7'<'.'.'/.;n\ (\ though fpcciallv and eternally 
 of them that bclceue "cf his bo* is people. He ma- / ^^ 1 ^ at c x ^ J l ,,, 
 
 keth his Sunnc to rife on the euii! , md hil rtiflC :o fall on the 
 vniult, though fpcciallv on the good he maket'n rUS*«J«m#of f M*i 4a . 
 rtjFbteeuJnejJe to (bine , and fendcth downe the r rdine ofnabre- 1 loci 1 ;j. 
 
 K 3 
 
78 Brotherly Reconcilement. , 
 
 oufnejfe vpon the iult , eucn the firft and the latter rainc , as the 
 Prophet fpeaketh, the firft va\nc oi'precedent , and the lattter 
 (f>t ue.$.j. rainc okfiibfequent grace,as f Hugo moralizeth thofe words, the 
 firft nine of pre/em grace, and the latter raine of future glorie, 
 Rom.6.Z2,Thefruite in holineffe t and the end euerlafting life. Thus 
 common bleflings and good turnes, God* himfelfe oeftoweth 
 on his ennmies,euill men and vniuft/o teftifie his loue, and re- 
 concile them to their Creator. Howbeit if any mifcreant of 
 them all, (hall open his mouth againft hcauen , and barking at 
 the Sunne, pleadeagainft his bountifull benefactor, that the 
 Sunne and raine are not his fpeciall fauours to them , but indif- 
 ferent and generall donatiues due by "the law of nature and ne- 
 cefTitie, let him know from the mouth of wifedome,thatthefe 
 **yr7. are not natures donation, but Gods donatiues; they are* hU 
 
 t Lsif.iMfer. s UR nc and his raine,faith our Sauiour,as *Aufttne well obferues: 
 c*™™™ ' and this poffefTiue^fhcweth that not nature, but the God of 
 nacL're,is the owner and poiTefTor of them,as Mufculw wel no- 
 tetb .Neither are they the blemngs of fate and necefiitie,falling 
 on his enemies by hisleaue and permilTion(as Era/mm mii- 
 renu; ed that word Exoriri fmit) hegiuethleaueandfurfereth 
 the Sunne to rife on the euill and vniuft (though in his notes 
 on this place,bettcrobferuing the force of the word,he maketh 
 God notonely apcrmiiTitejbutan efficient caufe of them both) 
 for Chrift faith not, his Father fufrereth the Sunne to rife , and 
 vVe^Chtrmit. raine to defcend,but dr&riMH and fy i^«,which being(as Y fome 
 'tcli[ aMhitfii obferue) in the forme of the conjugation of Htphil with the 
 Hebrewes, it intendeth the words as thcSyriacke and our 
 Englifti tranflator well rendrcd them, He maketh his Sunne to 
 anfc on the cix\\\ y 2ndfendeth raine on the vniuft. Though thefe 
 naturall effc6ts then offun-fhine and raining, in thcmfelues be 
 xGcn.1.7.18. necefTary , and determinate from the "day of their creation, 
 wherein hzgjiuetjiemalay* which [hall not he broken J \(al.\A$. 6 ; . 
 yet in God their author,their Lord and dkector,are they wholy 
 y &$uMa!? * rec anc * fpontaneous,faithM^/<f»/r/, and waite on his word 
 Ai4/.s. to execute his will, as thePfalmift fpeakcth . And though the 
 
 wicked impute them to necefliticnaturc and deftinie,and exte- 
 nuating his bountie and loue, vpbraide him withvnkindnefle, 
 
 like 
 
Brotherly Reconcilement. 79 
 
 like them in the firft of ' MaUchy ^herein haft then louedvj; yet 
 are they in truth his greater fauours toward the cuil and vniuir, 
 then tothegodiy andiuftrnen, becaufe by their enmitic and 
 rebellion they are farther from deferuing them , as noteth tA- 
 btilenfis. 
 
 Foolifrincflc then was the wifeddme of that wife and difpu- 
 teroftheworld,\vhoconfeiTcd ihzz'mdtcd } Sce/eratu fol ortt.vr. J S "**.M.4-* 
 Cr Dew qujecUm m vniuerjum humano genert dedit, a cjhwiu ex- :8. 
 clud{tHT Htmo,x\\2\. the Sunne arifcth on the cuill and vniuft,and „ 
 God hath communicated fomcthings to mankind indifferently „ 
 and in generall,from which none are excluded : but the wicked „ 
 (faith hcj being mixt with the godly.of neccflitie rcceiue them, „ 
 JQmaex corpore F.natilos nonfotuerunt > becaufe they could not „ 
 milTe the vngodly, nor fingle out the godly to beftow thcfclues ., 
 on them alone : and therefore God being forced by necellitic „ 
 of this mixture, thought it better to let them fall on the wicked „ 
 for the godlies fake,then to depriue the godly of thefe bletfings „ 
 for the wicked and vngodly.No,thou errdt( S>/7<r*)notkno\N- „ 
 ing the Scriptures, nor the power of God. Thcfc two parent- 
 bleiTings fall no: on the cuill by any fuch neceffuic of commix- 
 ture with the godly, as thou fuppofeft. The Almightic can 
 withhold his Snnne from the wicked, and fend a black darknes 
 for three dayes in al! the land of Egypt, that no man law ano- 
 ther,neithcr rofc vp from his place in three daies,whcn the rhil- 
 dren of Ifracl had light where they d wck. Fxod. 1 0.2 2 .A nd he 
 can withhold his rainc fro the euil & vniult for three yearcs and 
 fixemoneths at£/j.tsintrearic,& fend itagainc at his Prophets 
 req'iclt,/^w.^.i7. ashimfclfc au<--.i heth bvthe mouth cf his 
 Prophet, / haue mthholden the ratnefromyou , and haue canted it 
 to rawc vpon one cute, and haue not can fed it to r.ur.c Vfon another 
 citie.onepcccervas rained v?on , and t he peec e jrhernpov k rained not 
 wit here d^^fmos 4.-. We fee then God himtclfe. though debtcr 
 tonoman,yct bcncficiall and bounteous dayly to his enemies, 
 ro (licw rhem his fauour and fnendfl ip. Thus the (tarres and 
 Saints of God haue caufcJ their fur and fauour to fliinc on 
 their foes; thus the Sunne of righteoufnefle himfclfe fhined on 
 the wicked, and thus the Father ot lights makcth his funne 
 
 to 
 
the doctrine. 
 
 8 o Brotherly Reconcilement. 
 
 to arifc on the euill , vvhofe fteppes thou (houldft follow , to 
 feede thine enemy if he hunger, and to eiue him drinke if he 
 third. 
 Thc^reafon of The reafon of which do£trine,Saint P^/from Salomon fub- 
 iie6teth, For info doing thottfljalt he-aye coles of fire vpon his head, 
 '^w. 12.20. not for his greater iudgement, as mod imagine, 
 a Tom.iM.i. iaith "Saint Ierome, but tor his amendment and repentance: 
 ■gafe t j iat ^ e j n g ouercome at length with thy good turncs,and infla- 
 " med with thehcate of thy lone jlnimictn effe definat ,hctezuc off 
 bSer.i6S.de " wrath,and let go difpleafurc. Some indeed are wont (faith b ^#- 
 Tsmt* fine) to take this precept to fatisfie their fury and fatiate their 
 
 V reucnge^reibluing with themfelues.Behold I feed mine enemy 
 !? vt ardeat in sternum, that I may heapc coales of heli fire on his 
 P headjbut we mult not follow the killing letter,but the lpiric that 
 f? giueth life : for thou (halt thus heape coales of fire on his head, 
 $ that when thou often from thine heart doeft good to thine ene- 
 >' mie,though he be wickedjCrue^barbarousand bloody ,yctice- 
 99 ing thy continuall beneficcnce,he will be at length afhamed of 
 55 his malice, andbecomming fory for his mifdoings repent of 
 Th bzuin" bi£;wronging thee . Some 'interpreters indeed, both auncient 
 jiyr. Be\& andmoderne, vndcrftand it of coales of iudgement and ven- 
 dOn^Tw' g cance • a Others interprete it of coales of loue, to inflame his 
 tyra.HuT.u4n« frozen 2fTe&ion and charitie waxen cold. And it cannot be 
 nu&vlfctu'm meant of coales of vengeance and hell fire, faith Thomas , be- 
 -jtom.i z.io. caufe that intent of feeding him is contrary to charitie, where- 
 unto the A poftle in this whole chapter exhorteth . Howbeit 
 though the former probably collect from the phrafe of heaping 
 en his head , an increafe of his iudgement, and the latter fort 
 from coales of fire, gather it to be meant of inflaming his loue; 
 c Tcrom.Caluin. yet with the mod and not worft e expoundcrs may I admit both 
 FcTolt^My' «pofitions.With the heat of thy loue,either thou (halt try him 
 /;«*. viLjmm as filuer is tried in the fire of what fort he is,if he be gold and (il- 
 ia pnw.25.1a. ucrj0r cuer na£ j j n n j s election theLords image and fupcrfcrip- 
 tion vpon htm , and was then coined in that mint for a currant 
 Chriftian, thy fiery coales ofloue (hall burne out his droiTe till 
 it be pure from ruft and rancor, and take away all his tinne. 
 Or if he be zvejj 'el of earth ,and reprobate finer 7 wood, hay or 
 
 flubble, 
 
Brotherly Reconcilement. Si 
 
 ftubble, fuell for hell fire, and mettefoT burning Topheth, thou 
 fhaltthen heapethofecoalcsofhellhrconhis head that rcuer 
 dial be quenched. AiTurcdly thy feeding him (hal not be in vain, 
 but either (halt thou heapcon his head thofc fiery ceales of hue 
 *rul flame of God to inftamehis affection, CW. 8. 6. or thole fiery 
 coales of Gods wrath, Pfalme 1 40. 1 o. which will burne vp the 
 vngodly. 
 
 Which may leflon vs (bcloued brethren) to (hew our foes 
 the deeds of amitic, ifwc will conquer their malice, and recon- 
 cile them vntovs by feeding if they hunger, and giuing them 
 drinkeifthey thirft.By performance whereof' we (hall (hew our 
 fclues to be like our heauenly Father, who maketh his funne to l0ur f* thc * 
 arifc on the euill,and fendcih his raine on the vniufh Do good 
 toyourcncmies,faithChri(t;and he fubnccleth his ftrongeft 
 motiue thereto, That ye may be the children of your heauenly Fa- 
 ther,Afatb.<. 4?. Peace-makers KkMwnt (hall be called the 
 children of God,ver.o.but by doing good toyour foca^rfoti , 
 ye may be made the children of tins father, and heires of his 
 kingdome; for all Gods fonnes arc' heires and cohcires with / Rom «'-'7- 
 C\\x\\\*Yemaj be. Hearing of this precept indeede isancare- 
 mark ofGhrifls fheepc,as witneiTeth the chiefc Ihcpheard, Iokn 
 %.He that u ofGod y he*reti; Gcds word, ex he of an vncircumcilcd 
 care that wants it, is one ofthe diucls goates, and hcareth ii net 
 betanfehe isnotofGod.Szwt hisfheepe muft nothauc this eare- 
 marke alone, but an hand-markc too, Matl? % ^.24. Limes 1 . 22. 
 and therefore irrtra bjtku ( faith he) (hall all men know that • 
 ^<frf^mylhctpe,/o/;^ 13. not io much Uvcty mat*, tt 10 word 
 and vvillycloue one another,vcrf.24. iSwmy d*wf '<yvn y *fye 
 haue lone in jour hearts ere cowards another, whereby vcfhail 
 be made/j.v thtfdre*. For wherein (hall itbeknowne and 1 
 ccrned(iaiih -£/.-. yfiftot**)%lm we i reGcxk children , vnlefli 
 we belike our heauenly Father . Naturail children rcfemblc 
 their parcntSjjiid arc of.en like their earthly father in face or in 
 fpeeeh,in fom« feature and frame ot the body,bnt our heauenly 
 Father like u I'.-.ac trie th his (bnne,n b it by his 1 ,- 
 
 my tonne, and 
 
 ore \$itthm in lunettes of his band **do 
 
 L (as 
 
82 Brotherly Reconcilement. 
 
 iTom.it. fir. 7 . as^(?r»Wcalsthcm)mu(t we refcmblerfm: his 'right hand 
 latttudo, qua tribuit affluent er t w h l c h is fbreei eu t ah day lorn zwto 
 a rebellious people ,to giue largetTc to bis encn i\cSyB/at.6 5.2. and 
 his lefc hand firtttudo^ua defindit pot enter 7 w hk h isfireubcd out 
 all day long to protect a gainefaying people, \otn \o.i\. and 
 they that will mew they are his chtldren y m\A\ kiflc thni^and he 
 like him in both theie hands,faith Bernard, but chiefly hi hand 
 latitudo of bounty .which hand »&*» &> openethjhe fucib al thirgs 
 lining with bis plen teou'hejfe, 7^/. 1 45.1 6\ For a j his loiiC to his 
 foes confiiiethin donando & condonando,\n giuing & forgiuing, 
 Tfal.io^.&i. (o his childrens loue rnuft both beare and for- 
 beare.giue andfbrgiue.be bountifuil and patient, 1. ^<7?V»/ A.i 3 • 
 And as the Italions fay of Dutch- mens ccxteritie in cunning 
 hand- crafts, thst their wits dwell m their fingers ends: lb bkilfull 
 Chriltians that will worke out their faiuacion, mult not only 
 hauc that verbally but alio reall charine,/^.:- .16. not to dwell 
 in the tongues end. but in their fingei ends; and loue not wword 
 and tongue only , hut iy ifyajn woik and indeed, !.A?/;« 3.1 8.and 
 by this (hall they be made the children cf their he auenly father, 
 who acknowledged; none for his fonnes here on earth, faith 
 Saint ssfttftine, who haue not this affection of their Father in 
 VVUn nathiH beauen.Foras the^Eagleoppcfipgthe eyes of her ambigeous 
 Ub.imxMp 1 bird to the beames ofthe Sunne , trieth him to be genuine , if 
 S40. l2tH without twinckling and conniuence he can behold that fplen- 
 dant luftcr, £t films agnofcttttr , and fhe acknowlcdgeth him to 
 \TrtSt.\6in • bcherbroode, faith x Auftwe\ but ifwi'hout watery eyes he can 
 -EuaHg.joM. not g ?zc vpon that light, /Julie mm tudicaturjnc is then coun- 
 ted (purious and adukeraieieuen fo this our heauenly Father,as 
 with the Eagfeibe/lirretb vp his ne+.ft, fluttereth ouer his birdes y 
 ar.dbeareth th:mon his wmgs ofmercie/ZW. 3 2. folike the Ea- 
 gle alfo he fctteth heie the eyes of his chldren (who mutt be 
 w Mach 24. tried" Eagles a!fo)on the Sunne of righteoufnefTe,and on him- 
 fclfe the father of fights.He faith to his childre as did Gedeon to 
 » ludg 7.17. his followers., n Looke on me, and do asyefee me do. Do good to 
 your fots, as ye fee me do to mine enemies, that ye may be like 
 ,. h m your father,and prooue your felues not to be baftards hut fons. 
 u.j.cap.i.' And indeed if as thofe Indian °Philofophers could g; zc on the 
 
 funne 
 
Brotherly Rccwcllcmettt. 8 ; 
 
 Simne with ftcdfalt eyes, we could w ich Eagle p Iohn not oncly f irohl «"- 
 vtderebut r pecl*re, (iand I< oking on this bright glore, and do 
 as himlehedidjvrc mould t^- like our hcauenly Fathcr,and chil- 
 dren ofthe moll highdt.Oiherwife if without watericeyeswe 
 cannot behold him to do as he did, then are vre baftards and not 
 Jonr.erSQi i# t«t«, by this arc Gods children knovvr.e , and the 
 children of the dwell, I .Ioh.^.xo. Noble mens Ions (faith 1 * fhrj- * &—H 
 fo/hme )■ are not fo well known by their chaine of gold,as G< 
 chddien by this golden chaine ofcharuie. 
 
 Letallfignc thcmfelues with the figneof the croflc, faith 
 'tAufiine, let them anhver Amen at thy giuingof thankes , let r Tr*g.$ m 
 all ling Alleluia, let all be baptifed, let all go to church and k r'i tlj * n * 
 heareScrmons,yea let them build Cathcdrallchurhes; yet for" 
 all this the children of God are not difcerned from the children " 
 otthediucll nififoU chant at e t but onely by this reall charitic." 
 They which hauc it are borne of God, they which hauc it not'' 
 arenotborneofGod,/l/^«^w#W/ri»w, magna difnttto, fo" 
 great adiftindionitmaketn betwecne the children ofGod and 
 the children ofthe diuell. This maike (faith f he? the wicked CJ?! mm '*i 
 cannot participate with vs, they may be partakers of our bap- isd*Tr$*tt. 
 tifme.they may communicate with vs at the fuppcr ofthe Lord, C *P lS - 
 ibey may ioync with vs in prayer, thev mav be mixt w ith vs in " 
 the Church: but this foe-feeding charitic they cannot partici- 3> 
 pate with vs. For in this faith Chrifx (/*/;. i }.)nnd m tht.^alcne , ^ Uf . - 
 (hall all menknow that ye arc my difciples, if ye hauc this louc < lt - 
 one towards another. As if he had faid(itisS. u Au<u>-c< para- u r^UtM 
 phrafe) Oihcrmy gifts haucother with youwhich are not my E««j| 
 children, notoncly nature, life, fenfc and reafon , but alio the 
 gift of tongues, myftcrics prophefic, knowledge , miraculous 
 faith, and filch like: but becaufc they hauc not this lone, they 
 fliail profuc them nothing. And indeed dcate Chriftian) 
 though thou fpeakc with the tongue of men and Angels , nay, 
 I tic* o^thou hauc the voice ofGod irdnot of mm. if thou 
 had Prophetic with VW, if thou know all feet 
 if thou had all knowledge with Scribesand PI :hou 
 
 had perfcel faith with thole diud-dnu' I bew^ 
 
 ifthcugaucthy bodic to be burned with ^#**,thefeifr« and 
 
 L 2 
 
84 Brotherly Reconcilement. 
 
 ands (hall profite thee nothing if thou ha[t not this loue.No,no, 
 thy bloudiemind oWerodOmW make thy tongue of Angels but 
 founding bra(Te,and like a tinkling cymball, it fhall not profite 
 thee.- thy perfecuting mind of *W/ fhall turne thy fpirit of pro- 
 phefie into an euiil ipirit of frenzie, it Hi all not profite thcerthy 
 trechcrous mind of/Wtf* (hall make thy knowledge of 2!! fc- 
 crets like Vr'uu betters which fecretly he caried againft him- 
 felfe, it (hall not profite thee: thy enuious mind of Scribes and 
 Pharifies,fhall make thy all knowledge a rod to beate thee w ith 
 many moeftripes, it (hall not profite thee: thy iniquitie-wor- 
 kmg ofthofe miracle-mongers fnall but carta diuell out of o- 
 thers into thy felfe, it fhall not profite thee: and thy fcifmatical 
 fpirit tAAripu (hali make the burning of thy body but the kin- 
 dling of that fire which neuerfhall be quenched, it fhall not 
 profite thee. Without this thou art not a fonne of Seth but of 
 Caine > not of Abraham but. of Ahadon , not of grace but of 
 wrath, not of pitie but perdition,not of Gods church but of the 
 x MAi.i.M. fvnagogueofSathan, not of the x king though outwardly of 
 vidcBe^MKot. thekingdome,not a fonne of God butofSathan.'/oWw this and 
 in this alone fhall all men knov? y that thou art his dtfiiple 3 if thou 
 haft this loue to thine enemie. But if thou be his child, be like 
 thy father, who feeing he maketh not the funne, but hufur.veto 
 rife on thee,and his raine to defcend on thee,it may teach thee 
 y UhA.di*er. (f a jth 7 Saint Attpine) how bountifull to thy foes thou (houldft 
 tap.^'. be of his basket, whereof thou art but almner,and an eleemoii- 
 
 narb thy felfe. And feeing he maketh the one to arife on both 
 good and euill, and the other to defcend on the iuft and vniuft, 
 fal^doftai! « may JeiTon thee (faith that * Father) to communicate thine 
 46. almes, thy beneficence, thy good turnes, thy charitie , and all 
 
 thy good to all both good and bad , friends and foes . Then 
 which nothing will more make vs like our heaucnly Father,and 
 therefore whereas Chriftdoth in many places warne vs ofmany 
 " * T«m.< strm tnm g 5 » vet in no P* ace (^h * Chryfoflome) he inferreth,wc fhal 
 wtusjrogcit. bciikeourheauenly Father, but where he fpcakes of doing 
 V-SSk hem. g ooc * to our enem » es - And he puts vs in mind of our * heauenty 
 xQ>t»s\Lt,6 % Father by this, to fhame vs, if being borne of God and fo roy- 
 ally defcended, we degenerate from our Fathers nature , from 
 
 the 
 
Brotherly Reconcilement. 8 5 
 
 the god/y ntture* whereof we are pay takers, into brutifh cruckic: c 2p «»-4- 
 and by that to confound vs,if being called to an hcaucnly con- M 
 uerfation, we become vile with earthly affections. Wherefore iy 
 feeing this foe-feeding louc and rcall reconcilement maketh vs 
 children moft like our heaucnly Father, let vs heare his voice, 
 who faith to his children as* P^»/tohis Corinthians , I write d l - Co: + 
 nor thefe things to fhame you ; but as my beloued children I ad- 
 monim you .-for though ye haue ten thoufand initructors in 
 Chrilf ,y ee haue ye not many fuhers;and though ye call men on 
 earth your fathers, yet none but I amyourheauenly Father: for 
 in Chrift Iefusmy fonne I haue begotten you through the Gof- 
 pell: Wherefore I fray you be ye followers of me , ' be ye followers - 
 ofGod as deare chiidren,and walke m this louc. 
 
 As Chrift h*th Uued w.For if we cannot like Henoch^ walke ,. ourcUcr 
 with God, nor treacle in the (teppes of our hcaucnly Father, brot [> e " «• 
 (for who can take luch aiteppeorloucas didGod, from hea- 
 uen his throne to earth his foocitoolc?') yet as that boy Afcamus 
 followed his father, nonpaffibus^uis^ let vs follow him though 
 with vnequall paces: let vs walke with Chrilt our elder brother, 
 who in this path went before vs, and left vs an example that we 
 Jhould follow hit fteppes, i.TV/. 2. 21. For as the oyle of loue 
 (wherewith he vvasannointed abouc his fellowes) defcended 
 from this our head to all his members, and went downeto his 
 enemies, as to the skirts of his clothing ; fo in the fauour of that 
 good oyntment fhouM we runne euen with the oy !c ofgladncs 
 to our Foes- and therefore fhapcth Paul our wedding garment 
 of loue according to his white robe ofmercie, Col. 3.1 2. Now 
 therefore (faith he ) as the clccl of God, holy and beloued , put 
 on the bowels ofmercie, kindnefTc, modeftic, mecknefle and 
 long-fufTcring. forbearing one another, and forgiuing onea- 
 nother,// 'cut , eucna* Chrift for^tuc you. As the elcll of Cod: that 
 is, ifyc haue any intcrnall feale to your foulci ofyour election: 
 Wy,ifany cxtcrnalllignc of fanJtitication to make it lure to 
 your fclucs: beloued^ any experience ofthe loue of God to his 
 Mttt$tpm*», not for a forenoon like your cloakc which in heat 
 ftraight gocsorTagainc rnor fortnhoUTC, like your hat which 
 goes off at cuery wrong that mcetes you in the way .but i r / u'<«« 
 
 L ] #e A 
 
8 6 Brotherly Reconcilement. 
 
 fTt *$*> puton f neucrtoputoffagaine,the bowels ofmercie to- 
 
 vMor. in C«l-i> ward the vnmercifull, kindneffe toward the vnkind, mode/lie to- 
 lz - ward the immodeft: meeknefje coward the cruell: and long-fnffe- 
 
 ring toward the halti-minded man.After whofe example? ficut, 
 euen m fhrifi forgaue and loued you his enemies: as himfelfe 
 gauethem this new commandementjoh.i 3. that we loue another, 
 ficut , euen as he loued vs, that we loue one another. A new 
 l TetMstnnou commaundement s becaufe by htm renewed from that Pharifai- 
 1T Mat! 543. cau * tradition, h Thou (halt hate thine enemie. New, becaufe of- 
 tener and more excellently commaunded in the new then old 
 Teftament: new, becaufe otherwife in the new then the old 
 commanded; in that with & ficut tetpfum, loue thy neighbour as 
 thy felfe; in this with * ficut ego dilextvos, as I haue loued you, 
 that ye loue one another. New, becaufe now confirmed with 
 greater examples of God the Father and Chrifthisfonne : new, 
 . becaufe though iudiciall and ceremoniall, yet this euangelicall 
 loue remaineth for euer : and new becaufe though to day dif- 
 charged, to morrow itmuft be renewed, to loue one another, 
 ficut, euen as he loued vs. And what was the meafure(deare Chri- 
 ftian)of thztficut . ? His Apoftle meteth it out by foure adiundts 
 of our bafeneiTe and demerit: fflrift when we were yet of no 
 fir ength died for the vngodly, %om. 5.6. Chrifi the onely Sonne 
 of God, died 'the moftfhamefull death of the ctofa^forvs when 
 we were yet ofnofirength by nature.yeay/w^rj by profem*on,yca 
 vngodly by defection, nay enemies by rebellion. We had neither 
 firength to ilznd in iudgement,nor nghteoufneffe to fatisfle the 
 law, nor godltnejfe to moue mercie,nor friend/hip to procure par- 
 don: and yet (faith the Apo(tle) yet notwithftanding, or rather 
 withftanding all thele,Chrift when we were yet all thefe died 
 ii.Psr.j.iS. forvs.ChrtfifujferedfaitW "Peter) the-dcath moft ignominious: 
 forfinnesy the caufe mod odious: the iufifor the vniufi , the per- 
 fons molt vnequall: that he might bring vs to Cjod , the end meft 
 glorious. This ficut of his loue, hirofelfmeafureth out with zfic 
 dtlextt, Ioh. 3. 16. as if he hadbeney&% of loue, zs the fpoufe 
 $ Cant.*.y. ^fpea^fthjand that ficknesofloue with thofe foure dimensions, 
 breadth, length, heighth, and depth of his loue, fphefo. 18. him- 
 felfe meteth. The onely Sonne of Cod, there is the height , was 
 
 fent 
 
Brotherly Reconcilement. 87 
 
 Cent dome ,there is the depth;/*/* the *W^,there is the breadth: 
 that it miahl haue eue< iajiwghfe without cnd,thcrc is the length 
 of his louc . Saint ' Hemard meafureth the quantise of his ] £ ri ^^iu. 
 loue with the fame dimensions : what was the caule (fayth 
 that Father) Vt mAiejhs tantn^ there is the height 2 De tarn 
 lonjinquo, there is the length : ^Dejcenderet , there is the 
 depth : In mundtimjocunt tarn mdionum ,this is the breadth of 
 his loue: ^uiamifertcordia mAana , quta mtferatto mufti y cjut* 
 chantM copwfa, becaufehis mcrcie reached vnto the clouds, 
 becaufe his mercie was for euer without end ; becaufe it reached 
 to the deepe below; becaufe his mercie was oucr al his workes, 
 asthePfalmirtfpeaketh:itwasay?<r dilextt , aloue-ficke afTc- 
 £rion,ftrong as deatb,that he fhould loue vs, Tantiu & tanthm, 
 tanttllos & t*k*i he io great, vs lb little, fuch enemies and with 
 fuch loue/aith^ifrraW, alluding to thofefourcdimenfions of m ' *' *"* 
 Saint Tan/, O that I had the tongue of men and Angels to de- 
 ciphcr his loue to thee his cnemie,that this "foueof^'hnjlmt^ht * >-C«r.j 14. 
 conftrawe to do good to thy foes/ O remember, we in the 
 loines of our father eW^w,likc Grangers from God, werego- 
 ingdownc from Icruialcm to Iericho , from heauen to hell, 
 and fel among thceues who robbed vs of our raiment and robe 
 of r.ghteoufncfTc .' O remember how they wounded vs,lb fore, 
 that from the top of the head to the fole of the footc there was 
 no w hole part in our bodies and foules, but wounds and fwcl- 
 lings,and lores full of all corruption, lcauingvs not htlfe (like 
 that traueller) but quite dead m treffi*([es ayidfrnncs, J : pbef.i.i. 
 and forget not (dearc Chriflian) how then this good ■ Samari- • Lukc l0 3 *• 
 1 tane,as he iourncyed and came from the boiome ot his father, 
 I cured vs, when both Prctt and Leuitc like lobr friends, Phifiti- 
 onsofnovalue,paiTed by vs t no eye pitied vs to do any thing 
 vnto vs,or ro hauc companion vpon v«>,nny no crcaruie In hea- 
 uen or earth /no man could dehuer his bi other oriDtl : fAj - 
 ment vnto God tor him,for it cofr morc:^ !es, 
 fo thatthey nv.ght let that alone for euer. ! SunM 
 ofri^hteoufnciTc being in the 'forme and ' »od,wcnt 1 *■** 
 backc ten degrees in our nature,as the SuniK did in the diall of 
 v#74*,and tookc on him the forme of a fcruaiu,that in the rac^ 
 
 of 
 
8 3 Brotherly Reconcilement. 
 
 of ourflcfti he might Codrw-hke taft death for his people. He 
 
 v E«k.i*. l ^ en came vnCo vs > wnei1 hke r Ifracl we lay tumbling in our 
 blood and bloodie finncs ; bound vp our wounds, and faid, Te 
 fhallliue; powred in not oile and wine, but [we Ate and blood into 
 
 /i. Peter 2. a*, our fores; fetvs on his ownebeaft, nay' carted our finnes on his 
 ow4c body on the tree, made prouifion for vs. and tookc out not 
 
 1 1 Pcci.iS \9 two P encc 9 ^ uer anc * g°^> or ' corruptible things, but his pre- 
 cious blood, that great price of our redemption, i . Cortntb.6. 
 faying for man his enemie to his offended father,like that good 
 Samaritane, tothehoft for the (hanger, Wbatfoeuerhehath 
 
 vPhiicm.17.18 fyentyl 'will recommence it: or as v 7 J d#/gaue his word to Philemon 
 for his vagabond feruant ^Father if thou count our things common, 
 receiue him as myfelfe : if he bath hurt thee, or oweth thee ought, 
 that put on mine accounts: llefus haue written it in blood with mine 
 ewne hand, 1 will recompence it : and therefore might truly fay 
 
 it pfalmc 69. with *Dauid,Thc rebukes of them that rebuked thee arc fallen 
 vponmc; I payed them the things that I neuertooke. This he 
 performed forvs finners,and faid indeed for his enemies as i\tf- 
 fiu for his friend, Whom feeke ye? Coram quern quaritis,adfum, 
 I am he whom ye feeke to be crucified : ts4dfum qui feci, in me 
 
 jr Efai.jj. conuertite ferrum O Rutult: I make my fclfe fin for them/wound 
 me for their tranfgrefiions , breake me for their iniquities , and 
 lay the chaitifement of their peace on me, that by my (tripes 
 
 ^Efri.50. they ma y be healed . Here for them z 7 giue my back* to tbefmi- 
 ters,my cheeses to the nippers, and wil not hide my hec fiomjbame 
 and {pitting. When finfull man,that like a wandringfheepe was 
 caught in the briars ,and with the Ramme might haue truly bin 
 facrificed for this, Ifaac might truly haue replied, tJWeafraptA 
 omnis nihil ifre nee fecit necfotuit , he did no finne , neither was 
 there guile found in his mouth. jQuid meruiffet ovist Thisfheepe 
 andlambe ofGodjvbat hath be done? Let thine band (I pray thee) 
 be againfl me andmy fatbers boufe . Thus the partition wall of 
 ordinances bctwecne lew and Gentile was broken downe by 
 him who made of two people one mzr\,£phef.i.li\\us the par- 
 
 « Efai.j#, tition wall of our % finnes, which fepar at ed betweene vs both and 
 our God, was taken away by him who reconciled both to one 
 God , and preached peace to vs farre off, and to them that were 
 
 neare. 
 
Brotherly Reconcilement. 89 
 
 ucarc. Thus our b Iofua made finnc or in-bred Cananite, which y j f J? l} 
 'dwcllcth in our mortal! bod c, and cannot quite be caft out, ' Hom.7.ii.a« 
 'tributary vnto vs, that wcmayraignecuerir, and bring it into 
 fiibie$ion. This is the manifold loue of CLnft to vs hisene- 
 mics,hisreallloue, hislouc indeed with a witnefle, and :o wit- 
 neffeitthemoreftilcth he vs ^ich al names otic Lie, asferuanrs, 
 John 15.1 5. if that be tooIit!e,his/>#>W/; if that be not enough, 
 his ' kinfmen: \t\hu. be too little, his * brethren: ifthatbenot e- , Markc . jr . 
 nough,his *fifters. if that be too farre or?, his ^children : if mat be ,-' Math. a 5 . 4 * 
 not enough, his'wtf/^T: if that be not enougb.his 1 ^^, which J £2e^5J 
 isthegreateft^nd^.-^^/w^^/jr^w^w : and all this to (Lew he iL1.kc8.11. 
 Joued vs with all kind ofloues priTible, the ieruauts loue, a *- CaBfc * 
 friends loue, kinfmens loue , brcthrens loue, fitters loue, chiU 
 drens loue,mothers loue, and fpoufe-loue,w hich is as ftrong as 
 dcath,and cannot be quenched with floods of\\atcr,Gi>.7.fe , .~'. 
 This was Chrilts loue to vs his enemies, ashighasheaucn , as 
 deepc as the earth and hell it feire, as broade as the world, and 
 •slongaslifeeternall. 
 
 Wherefore as him Cclfc fpakc of warning his Difciplef 
 fcet,Icb» 1 3.T 4 St C70, If I (faith he) I your Lord And (J\Uif}er t 
 haue (loupe d to rrafb your feet , ye ought alfo to vvafli one ano- 
 thcrs feet:for I haue giucn you an cxamplc,that ye fhould do as 
 I haue done to you ! \b may I rcafon ftrongly with his Apoftle, 
 BelouedjfGod, tfChrtftfo louedvs, ne ought a/Jo to /cue one *no- 
 ther t iJohn^.i I, And indeed (bcloued Chri(tian) thou canft 
 ncuer loue truly .and do good to thy foe, vntil thou rcmembrcft 
 what Cbrili hath done for thee while thou wcrt hisenemic. 
 Let this loue of Chrtft conttratne thee then, who commaunded 
 it for thy pradh(e,andpradifcd it for thine example. If confidc- 
 ringthincowne weakneiTc andinfirmitic, Defcufubprxcepto, 
 comfirtAre tnexemploJiwWtSfuftme^ it thou thinkeft the pre- \u&M 
 cept an hard faying to flefh and blood, who can bcarc it , be I* 
 comforted in the example ot him who performed it. Chrilt did 
 it as man id thine ownc nature,to teach thee he commaunds no 
 impoifibilitics, and he is prefent with thee, vt pr*h>it auxt/tum^ 
 ()Hipr4yuitexemp/nm y (2\i\\i\\il Father, to'draw thvc after him, J" 
 who bids thec "Come follow his lteppc>.Let vs runne when he » up* *. 
 
 M drawcth, 
 
go Brotherly Reconcilement. 
 
 drawcth, and let vsloue really our foes as he Ioued vs while we 
 were not his friends.Ifwe cannot,^ & ficut. To infinitely as he 
 did vs: (for confider, behold, and fee, it euer there was loue /?- 
 cut amor eitu> like his louc) if we cannot go with him in hisy?- 
 cut and quamitie yet let vs runne after him in the fc and qua- 
 9 Tm.iAttAi i me of his loue, as°2?m*Wdothdiftinguifh. 
 Dilute tnu.cem Howbeit if we cannot walke with God , nor follow our cl- 
 fiiutegodiUxi der brother in his great fteppes ofloue, y et let vs ambuUre cum 
 bium ficut k«» Dauide, go cheeke by checke with T>auid our fellow-feruant, 
 *™y*tulmi. who rendring good for eutll tohis arch- cnemie Saul, made him 
 itudincmr.otat. afhamed of his enmitie, and heaped fuch coales of fire on his 
 \tuD<L y m nea d> tnat ne kindled his affection to cry out in admiration , Is 
 ?. our fellow- this thy voice my (onne Dauidfand weeping he lift vp his voice, 
 tenon* cxam " and faid to D W-Thou art more righteous then I,for thou haft 
 rendred me good, and I haue rendred thee euill: and now thou 
 halt fhewed this day, that thou haft dealt well with me , for as 
 much as when the Lord had enclofed me in thy hands, thou 
 killedft me not; for who mall find his enemic at fuch aduantage 
 and let him go free with a good turne? Wherefore the Lord 
 render thee good for that thou haft done to mc this day, 1 .Sam. 
 24.Yea when afterward he repented of this repentance, and 
 with the dogge returned to his vomite,yet Z)d#/<sf againe ouer- 
 came his euill with goodnefle, that he cryed out with a peccaui 
 inhis mouth, I haue finned, come againe my ConncDauid, for 
 I will do thee no more harme, becaufe my foulc was precious in 
 thine eyes this day: behold, I haue done foolifhly and erred ex- 
 ceedingly, 1 . Sam.26. 2 1 .With (iich loue was Dautdznno'mted 
 when he was annointed with the home ofoyle to be king , this 
 was the ftrengrhofhis loue, when he had the oyle but not the 
 horn; when he was ele£ted,and not yet inducted into the king- 
 dome: and yet behold, when after Sauls death he had gotten 
 fceptrumpropedo>& fcepterfor a meep-hooke, and was taken 
 from the fbeepe-f olds tofeedlaakob hispeoplejmdlfraelhu inheri- 
 tance : when the Lord had now exalted his home , whereby he 
 might extirpate Sauls houfe, and roote out all his enemies , yet 
 f jtSan-;;.?. asked he Zyba after Sauls death, 'faying: Remaineth there yet 
 none of the houfe of Saul ,on whom I may (hew the mercie of 
 
 God? 
 
Brotherly RceBncilement. 9 1 
 
 God?themercicof God, is^which fignifieth bountifulneffc 
 andlargeflTc, notord:narie,but proceeding from molt ardent 
 afTcclion,as * tZfartfrvicU obferueth.And when Mephtbcfheth f Jj""*"^ 
 ^W/ nephew was brought vnto him, he faid vnto him: Feare iQ "** f *"*'** 
 not, for I will furely fhew thee kindnciTc, and w ill reftorc thee 
 all the lands of Sau/ thy Father,and thou fhalt eate bread at mv 
 table continually: and this beneficence to his enemies nephew 
 prefently he performed. Indeed he well called it the mercteof 
 God: for he is kind to the vnkind, and mcrcifull to the merci- 
 lefle man. And thus with ZXi*/W,ifourcnemie hunger, (hould 
 we feed him; and ifhethirft,giue him drink at our tablcthough 
 he fcedc and drinke vs with bread and water of affliction , and 
 like Darnels enemies giuevs gall in our meate, and in our thiilt 
 -giuc vsvineger to drinke, Pfiil.69. 2 1. Our louc murt be miftri- 
 cordi* Det> the largeiTc of God, who makcth hi s funne rife on 
 his enemies, and with Dautd a man after Gods owne heart, 
 muftwe caufe our funne to fliinc on our foes, and freely giuc 
 l\\cvn dimtdtftmfpber a folemjimnl & cams tram, the halfc circuit 
 vvith the funne and anger of the doggc,thatis,r^,the heartland 
 not like angry 'Doeg caufe one funne to rife on our friend S*mt % 
 and our cam* tram and bile on our foe Damd, nor affoord him a 
 c of our beneficence and bountie.This is not the mercy of God, 
 but of Publicans and finners,who louc, lend, and do good to 
 their friends to rccciue the like againc, Lhk. 5, This is louc 
 bought and fold,and mcrcenarie mcrcic,\vhich hath then verily 
 receiued all its reward. But now (alas) euery man faith like him 
 in the 2 . or Sam.10.2. Irvt/I fbev* kwdnes to him who bat h /hewed 
 me hndneffe before: or as ' Cbarcphon anfwered Socrates: I know 
 lio.v to vie my brother henc]acicnttbtne]Accre, to do one good s*r, 
 turncfor another: but he that will wrong DM in i\ccL\ } I neither 
 can nor will do him good. Thus our will cannot, and our 
 can hath no will nor water in it to giuc him drinke it he third. 
 Like him in thc f Conicdic,inonc hand we bring bread for our f 1 '-- 
 friend, and in the other a f tone for our foc;in the one an egge tor 
 our loners, and in t tic other a ferpent tor our loathcrs;in the one 
 a fifli forourtauorites. and in the other a fcorpion for our (cor- 
 ners. Which partial] irTcdic n,if it onely w crc found in the caik 
 
 M I and 
 
fi Brotherly Reconcilement. 
 
 and dregs of the people, which like Mozb arc fet/edvpon their 
 lees, it were leffe lamentable: but alas it is feene in the auncient 
 i UtadMb. 14. anc j honorable man, who is the head, and like % Homers Jupiter 
 hath two tunnes ftanding in the entrance of his pallace, out of 
 one fetting abroach his fauours to his friends, and out of tbc o- 
 ther his vials of wrath to his foes,and£*«*\r them a drink* of dead- 
 lysine. Yea, which is moft lamentable, 'Ba/aamhzth ablcfling 
 for his friends, Come ye blefled, and a curfe for his foes, Go ye 
 curfed, and to thefc when he (lands on mount Gcrizim dealcth 
 abroad, his biefluigs, and to thofe on mount Ebal fcattercth his 
 curfings. Wheras our tongue ftiould blefTc, and our hand dealc 
 % Gal.5, a blefling where the Lord hath euen curfed, and do u good to all 
 though fpecially tojhc hettjhold of faith; to the one in God, and to 
 * Mat,m ,3 ' the other for Gods fake, and fay like out'heauenly Father who 
 doth good to friend and foe: Friend, I do thee no wrong, I yvill 
 giue to this other as much a* to thee. 
 y H»r»u. de Let no man fay vnto me (faith y Chrffoftome ) I haue a wic- 
 
 ked, an vngodly, a deiperate,and an incorrigible enemie.-wnat- 
 99 , foeucrthoufhaltfay,yetishenotworfe then was Saul, who 
 once, and againe, nay being often preferued by Dauid, whofe 
 99 life a thoufand wayes he fought, yet for all fb many bencfites 
 "perfeuercd in his malice. What therefore haft thou to aceufe 
 99 thy foe of? that he hath taken part of thy land, that he hath 
 99 wronged thee in thy grounds, that he hath tranfgrefled the 
 ' bounds of his houfe, that he hath wiled away thy ferusnts, that 
 9 he hath offered thee violence, that he hath detained thy goods 
 \nlawfully, that he hath beggercd thee? but yet he hath notta- 
 ' ken away thy life, which *W/did attempt. But and if he hath 
 'laboured to take away thy life, peraduenture he durft it but 
 ' once, not twice, not often, as Saul did indeuor. But if this once 
 or twice, or thrice,or often he aflayed,yet not rewarded of thee 
 with fo many good turnes as Sau/wzs of D*uid,yet not prefer- 
 ued and his life faued, when once & again he had falne into thy 
 hands. And ifthou haft done all this to thine encmie, yet Da- 
 »/^cxcelIeth thee, that he vnder the law performed this, thou 
 vndertheGofpell of peace. Godfpakctohim,and commaun- 
 ded this but by his Prophets, to thee hath he enioyned it by his 
 
 oncly 
 
Br$therbj Rtconcilment. P 3 
 
 onely Sonne, Heb. \ .He came as it were, but to mount Sinai,to 
 burning fire,to biackneflc and darkneflc to ferue in the oldnefle 
 of the letter, but thou art come to mount Sion,and to Iefus the 
 Mediator of a better teftament,ftablifhed on better promilcs, 
 to feruc in the newneflc of the fpirit, Heb. 1 2. He was but a fon 
 of/5^4r the bondwoman. I mcanc the law which ingendred 
 vnto bondage,but thou art a fonne cfthc frccwoman X*r*,the 
 Gofpell which is free, that libcrtie wherwith Chrift hath made 
 vsfrce,*/*/. 4. He was directed but with thelaw,a * light fhi- t i.p«t.i.i* 
 ring in adarkeplace,and had buta'lanterneforhisfccttobc • P6Lil* 
 1 light to his paths: but thou art led by that day-ftarre the Gof- 
 pell, which like the Wifemeiii (tarrc goeth before thee to 
 Chrift: yea thou art directed by the Sun of righteoufneshim- 
 fclfe. who faith to the: Follow my (leppes, andloue thine enemies 
 a* I hane toned tbee. O if r Dafiid(h\ih that Father) had heard „ 
 Chrilts precept, Do e^ood to your enemies, Mat. ^ . or the Lords „ 
 prayer, Forgiue men their trefpaffes as your Father fhall for- „ 
 giue yours, Cfrlat.6. or the Judgement of the mcrcilciTe debtcr, „ 
 that would not forgiue his fellow-feruant an hundred pence „ 
 when his matter had forgiue him ten thoufand talents, Mm. 1 8, „ 
 or Chrift giuinghis life for his enemies, Afwf.20. or his innume- 
 rable fermons of louing and helping our toes, Lule^6. how great 
 would his louehaue bene with chefe, who without them did fo 
 rccompcncehisarch-encmie Saul, and reward his poftcritic? 
 Here is an example for vs to follow: cuen thePublicanes and 
 llnnersdogoodtothofc who do good to them k faith Chriit, * Mat.5^7. 
 and ifye go no further what reward fhall ye haue? This is but 
 imperfetlctchAritatts, faith * Tbomtu out or 4 Jn/Ime, a point and t j.i S^tjl.vf 
 flgncofimperfccl chantic;niy. vfura chtritatu, but the vfury ^': 7 , 
 lndgaincfullvfcofloiie. For fhamc then of our profeflfton, at 
 leafl for fcare of lohng our reward, let vs go before Publicancs 
 andfinncrsin thekingdomeof grace , kit Publicans and fin- 
 ncn go before vs into the kingdome of he.iuen.For how great 
 punimment fhall we be worthic of "faith Cbnfifimm% if when jhJJj l 
 we mould as children follow our heaucnly Father, and be per-,, 
 fed in this as he is perfect , we be found but equal] and per- „ 
 ckance inferior toihe very Gtntilf that know HOC GodPifwhcn „ 
 II 3 wc 
 
h 
 
 94 Brotherly Rec$ncilement. 
 
 » we arc commaunded toexccede Scribes and Pharifees in our 
 » righteoufne(Te,we come (hortofthe Eth nick pagans, what tor- 
 3? ments fliall we iiirTer? 
 
 We readc that eucn heathen men haue done good to their 
 {Li.$<xe>*x.i. very enemies J Sabel/icM and* Fu/aofa bring a cloud of wit- 
 ? Li.exmf.cz. nc (f cs> as c&Lyctirgm the Lacedemonian to Alexander a boy, 
 whom, when by chance he had ftrucke out his eye , he tooke 
 home,intreatcd him curteoufly,and inftructed him wifely . Of 
 fafar to Ctf «//^,whom,notwuhftanding his defaming vcries, 
 he inuiced to fupper and fed his foe.Of Auguflus his bountie to 
 his enemie L.fitmaz Vtjpapan to Vitelline: and Titm his fon to 
 thofe two patricians thatafTecW his Empire.Thefe were their 
 hwnani afftttrtsftith mine authors part and point of humanity; 
 but ours (hould be more , Tietatls & religionispartM, the birth 
 of religion and the fruites of the fpirit. But what do I fpe'ake of 
 mens reafon,when the vnreafonable beads arc friendly to their 
 feeders ? The Oxe knoweth his owner, and thettupid Ajfe not 
 onely the crib,but his matters crib. What fliall I tell you of hor- 
 hTHn.**t.hift. fes, as of '^ayflexanders Bucephalus, who in peculiar affedtion 
 M.8.M/.4* anc j j QUC to fr ls l ou i n g Lord , would fuffer no man but him to 
 ride himrand though when being wounded at the The6a»Ciegc 
 hcwasviifitforthefaddle , yetfurTeredhehim nottogetvpon 
 another for that feruice : in reward of which brutifh kindnefie 
 he made him a tombe at his death, and called the towne Htsce- 
 fhalon after his horfes name, as many hiftories report. What 
 fliall I tell you ofAntiochtu his horfe ? who to reuenge his ma- 
 tters death by Centoratns, when that enemie after conquelt tri- 
 umphantly afcendedhim,hcad-ttrongly galloppedto attecpe, 
 and from thence did precipitate him and his rider, as the fame 
 i Lib jj.de hip. author and '^£lian doth relate . And therefore whcn k Hetl or 
 m*m*U*pap ^ ac j f ec j hj s horfes for the Troian warre , Now rufh floutly into 
 Uk 8. the battell ( iaith ne y > N y v ^6/ nv xopifbv axon vanv y now re- 
 
 member your matters cribbe, and repay me my prouender, my 
 ttrong wheate and fvveete wine. And if we go no further then 
 thefe, our gold is but drotte and horfc-gold, our charitic is but 
 vfnrieand horfc-loue, who claweth his fellow to be clawed a- 
 gaine. 
 
 Saint 
 
Brotherly Reconcilement. 95 
 
 Saint x Ambrofe giues as great witnefle to maftiues and curs, \Utx*mUx + 
 as wc (liall to our fr ends thus performe: for when m T. Satin** %*£$** * 
 was imprifoned , his dog whom often he had ted would neucr 
 forfake him in his bonds, but when his Lord was brought forth 
 to be cart headlong into Tyber, like a mourner (kind currc) he 
 flood howling befide his matter; and when the fhndcrs by 
 gnue him bread tottop hhvnouihprtdomtmadmouebatyz held 
 it vp to his mailers mouth, and leapt after h'.m into the riucr to 
 hold vp his head. But whyfhew I that at home which davly 
 your eyes may bchold?Let v s go into the wildei ne(Te,and there 
 (hall you fee both thc"Serpents in Tyrmthe and (hakes in Sjruf, n r.;«.M tut. 
 though ttrangcrs they dettroy, yet fparc the inhabitants in^ 8 *^ 5 * 
 whofc land they arc nourifhed . There (hall ye fcc,that an Ele- 
 phant grieuoufly wounded with Fonts in the wane againtt A- 
 lexmidtTt neglected his owne hurts, fofily with his trunkc pul- 
 led the darts out of his matters body, till by cxtrcame bleeding 
 he pcrcciucd him to faint, and then little by little, and foftly 
 bowed downe himfcife,leatt 'Vor:u his body falling too high, 
 frould more be grieucd with fo great a fall. But why do I fpeakc 
 of thefe milder beatts? the very ramping and roring Lion, who 
 °feareth not *»v,at whofc roarc the beatts of the field do tremble, # p r ouer jo.j* 
 is not behind men in this behalfe. For when one ^indrocla a 
 feruant,for fomc notable mifdemcanure in 7^ow^,had run from 
 his matter into the wilderneflc oCesffrica, there to lhadc him- 
 fclfc from the fcorching of the fun he cntrcd a caue which was 
 a Lions lodging gone about his prey;\vhcrcto the fail age heart 
 after rauen returning with a thornc in his footc, he mildly be- 
 held this fugitiue,and held him his foot to plucke out the prick: 
 after which cure, the Lion for his fee fed him as rm guctt, and 
 gauc him his diet of his pray (if'ttorics (lore not vp vntr 
 three yeares together . After which this vagabond leaning h 
 lohtary lire , ami rouing about Rome, was apprehended by his fMftl6m 
 maitter,and catt (asthofc^7?/*r//wcrcin RomcJ to this Lvbi- 
 a:i Lion which by chance had then bene caught:who feeing his 
 old gucttjicknow pledged his benefactor. and in figne ot requital 
 fawned vpon him,and lay protti ate at his tcet,yea tore a Pardale 
 to whom his friend was txpofed. Thus beatts in reaion fauour 
 
 thcif 
 
9 6 Brotherly Reconcilement. 
 
 their frie»ds,when men become vnreafonable. And therefore 
 
 afanormit. w ^ en ^ omc s Courtiers about tsftyhonftu defended, that fomc 
 beads excelled many men, as the Turtle id chaftitie, the Em- 
 met in prouidcnce,thc dog in fagacitie,the Storke in pietie,and 
 the Bee in induftry and reuerence towards his King : that good 
 K.of Arravon anfwered wifely,that whether thefe vermes were 
 in-bred in beafts by nature,or giue the by Gods donatio,furely 
 they were granted them for no other caufe but tofhamevsjif 
 reafon (hall not exceed fenfc,and men beafts in theworkesof 
 humanitie . Wherefore except your iighteoufneiTc exceed the 
 righteoufnefle of the Scribes and Pharifecs,who hate their enc- 
 mie; except it exceed (faith ChriftJ the charitie ofPublicanes 
 andfinners, wholoue but their friend; nayfurely except itex- 
 cecd the righteoufnefle of fauage beafts , and your charitie the 
 loue of cruell Lions , how can ye hope to enter into the king* 
 dome of heauen,whenye do but as horfe and mule which hauc 
 no vnderftanding.and as Dogs or Lions beafts that pcrifh? 
 
 t£m.\\%. It was diucllifti policie which that Florentine r UMachiuell 
 
 (one that hath done much euill to politicians of our age) gaue 
 his ftatift,that one (hould neuer offer nouti benefices veteran in- 
 ifiriawm ohlimonem wdttcere, to bencfite or do good to him 
 whom notorioufly he had wronged,leaft(faith that match-dcuil 
 who feldome found his match in euill ) he which neuer truly 
 but fainedly wil be reconciled,whcn thou art fecure of his loue, 
 reuenge vpon aduantage : but rather ("faith xhittsfchitophcl) 
 Infigni wihria adtterfartHm vidla , continue on doing him fomc 
 notable wrong, and kcepe him (till in enmitie, lea ft being for- 
 ced by his friendship to truft him with thy felfe,hc deceiue thee 
 at a ly pe. But this wifedom of the flefh is enmitie againft God, 
 and is twelue times infatuated by the wifedom of God,RcmM. 
 fafliion not your felues like vnto this world, but be ye changed 
 by the renewing of your mind , thatye may proue what is the 
 good will of God, acceptable and holy . Let loue be without 
 diflimulation : abhorre that which is euill, and cleaue vnto that 
 which is good . Be affe&ioned to loue one another with bro- 
 therly kindnefle. Blefle them that perfecutcyou : blefle ( I fay) 
 and curfe not . Be of like affecliou one towards an other, 
 
 Rccompencc I 
 

 Brotherly Reconcilement. 07 
 
 Recopence tonomancuillforcuill.Ifitbe poflible as much as 
 in you lycth hauc peace with all men. Dcarely beJoued,auengc 
 not your felues, but giuc place to wrath: and which is the vp- 
 fhotofall,ifthinecncmie hunger feedc him, ir he thirft giuc 
 him drinkc: for in fo doing thou (halt heape coales of fire vpon 
 hi* head. Be not ouercome ofcuill , nor be led by Aiachiauell^ 
 but ouercome cuill with goodncfTe. 
 
 Howbeit, if neither our heaucnly Fathers example, nor 
 Chriltour elder brothers example, nor Dauui our fellow-fcr- 
 uints fampl3r,can moue vs to exceed either Publicancs and 
 beaftlyrnen,orthebea(tsofchefield, yet with f CJW*/S-j letvs/ Hcbl1 **. 
 haue refpec^ to the rccompence of reward, feeing by this wc 
 x fl>t!lbcperfett at our heauenly Father U perfeEl, and haue great % m 
 rewardm heaueu, Lul^.6. } j. For whereas ( faith a ■ Father) he ■ 
 bkttcd the meel^ but \\ith tnheritwv the earth, Afar. j.j,ancl the 5. 
 poore infptrit buc with appropriating to them the k**ldome: and 
 the mvtrners but with hope of future comfort: and thidters af- 
 ter righteoufheflc but with farictie and fulnefle: and the mcrci- 
 full but wi'h obtaining mercie: and the pure in heart but with 
 hope offering God: and peace-makers but with the appella- 
 tion of the chldren of God* and fufferers for his fake buc with 
 fruition of the kingdome : by this laft of doing good to our e- 
 nemies, we fhall not oncly enioy all thefe,but rpejhallbeperfetl 
 Ai our heauenly Father is per feci :inc\ though theic many vermes, 
 thelemany daughters hauc done valiantly, yet this lurmoun- 
 teth them all. To helpe vp his enemic that lycth vpon the 
 ground, and increafe his former dignitie with good turnes , 
 could cuen* /W/jtcll his Empcrow.tJac qui far it, ncnr^oillum x ^^-tnM» 
 cvm :immisvtr:s comvarOyfedfimillwum'Peoiudico : 1 he deed 
 of God and not of man, he fhall be perfect as his heauenly Fa- 
 ther is perfect. 'Perfefforum (km iff t faith 7 Saint *sfujhne)t\vs y f 
 is not milkc for babes, but meareof(Trongmen,who arc grown ••tW 
 to the full age ot'Cbriltsltaturc.Forfec (faith* h>yfojhme)how \Lf€*m.& 
 he purs this as crowncon all the other vermes, an<l addeth this '"•"• Vl4/ *• 
 the L(t a*, the perfection of all, ye fc.tll beprrfctl. The ranges of 
 this Uakphs ladder he i\ t downe bcforc:the firlt (reppe is,not to- 
 be angry: the (ccond is, not to cxafj-cratc with bchauiour: the 
 
 N thud 
 
9 8 Brotherly Reconcilement. 
 
 third, not to rcuilc in fpeech : the fourth , not to do wrong in 
 deed: the fift, not to requite euill: ihcfixt,not toreiiftiniurie: 
 the feuenth, to beare it with patience : j he eight, to prepare for 
 more wrongthen was offered: the ninth, to loue our enemies: 
 andlaftly, which is the end of all, to pray for thcm,and do them 
 good, and this is the toppe of the ladder that reacheth vp to 
 heauen. 
 ». Vfc. Which doctrine as it in(tru<5teth vs to loue our foes in deed & 
 
 in truth, foreproueth it iuftly them who loue in tongue onely, 
 and in word alone. And as it requireth the hand of friendfhip in 
 the tongue of friends, fovnmasketh it all face.takwg friend- 
 ship, which in word pretendeth amitie, but in worke exten- 
 deth enmity to foes as they were their fricnds.G rieuoufly com- 
 plained r Davtd of fuch familiar trecherie/P/Q/. 5^.12. It was net 
 mine openenemie that did met lots dishonour ,for then I could have 
 home it. Neither was it mine aduerfarie that did exalt himfelfc 
 againft me* for then I would haue hid my felfe from him : but 
 it was thou my companion, mj guide , and mine owne familiar 
 friend, which tooke fweet couniell together, and walked toge- 
 ther as friends. My familiar friend whom I trutted, which did 
 cate with me, hath lift vp his heele againft me, and laid great 
 waite forme, PJa/.qi.The Prophet leremie kit nolcfa of talfc 
 iv'icndOri'ip: Euen thy brethren ( faith God ro his Prophet) euen 
 thy brethren, and the hovfe of thy father, euen they haue dealt vn- 
 faithfvlly with thee y and they haue cry ed out all together vpon thee y 
 beleeue them not though they fpeakff aire to thee, fer. 1 2. 6. And 
 therefore compare th David ihcm to bees, T^faLi iS.They ctme 
 • i*t>.Huf.m a l out me Ul^e bees: and very fitly faith a a Writer: for the Bee ( as 
 hub 5. dtktf. b tAriftotle noteth) carieth hony in her mouth and a fling in her 
 MinuL •*;. ". taile. Such Bees were the iewes to our head Chrift lefus ( faith 
 JohnHvf.) Mat.i7 m CMatfler i we know that thou art true y and 
 teacheft the way of God truly: behold the hony in theirmouthes, 
 tehvs therefore is it larvfv/l to give fifar tribute? behold their 
 fting in rhetayle. But he knew their thoughts, and pulling the 
 vizard of falfe fnendfhip from their face, Why temptye me 
 (faith he)ye hypocrites? And the dvxof this fwarme was no o- 
 i A&.i.x*. thcr but euen Ivdo4 3 who wm 'guide to them that tookc lefus. 
 
 He 
 
Brotherly KceeneiUmtnt. $9 
 
 He came to His Lord with hony in his mouch, Ane y ' God fauc d M *«*.4f. 
 thee maifter; but tn hi* tatle was afting,w Inch crycd,^f*^,God 
 fauethcefrommemaifter, forhe betrayed him wich a kille in- 
 to their hands. And fee how our Sau our in greatelt indigna- 
 tion vpbraidcth his trecheric and vnki«idnelie;/i^u(fajtl/hc)* LuJoi^t 
 betrayeft thou thefonne of man with a k*(ferE uery word i s ponde- 
 rous,and an argument of vnkindnes: Iudat y what? my Itcward, 
 andmincalmner,yeamineowne difciplc: IhJUs, furely he is 
 notour enemy though he come with fwords and Ctaues,Frtend 
 wherefore art thou come? Yes (bleffed Sauiour) it is Iudas thy 
 burfcr, who was a theefe and caried the bagge: betryeft thou? 
 who before confelTed: yes, he betrayeth who before profefled: 
 for though in words he confefled thee, by workes he denyed 
 thee. Thou whom I chofc out for one of my twelue Apoftles, 
 thou for whom alone I carued at my laft Supper, and I gauc 
 thee a foppc dipped in kindnefTe; betrayeft thou the fort of man! 
 a feiuant thy Lord, a difciplc thy mai(ter,che_/&«*/0/»M/f with- 
 outfinne, andfcllcll him forth rry pence, who is the price of 
 the world, and the ranfomc ofmankind? and that with a kilTe? 
 with a f pledge of affedtion doclt thou giue a wound? with a f ^^,, 
 kifle cf louc doft thou execute hatred, and with a hgne of peace IO •■*** 
 doefl thou infliCt death? Thus the Wolfe deuoured the Lambe 
 ofGod vndcr flieepes clothing: thus Chrifts burfcr that caried 
 the bagge was a thcere to his maifter, and in punifhment of h:s 
 trechcric, like a thcere in the Cattle yard , he walkcsvp and 
 downe the Scripture with this bolt at his hccles , lmd*S IJcanot 
 one oflhc iwcluc.vrku b a/'o /'rtr.iyeA b:m th'-gingling or which 
 bolt at his hccles, tcls all that hcarc it, he is in that inrcrnaltyri- & « p «i i* 
 f§n k kept vp t» clMtnes of dtrlr»e fe y bc<:sii\\c \\h^n UcbYOi]^htho - h JuJ g 
 ny in his mouth, he brought a uing in his taile, and with his 
 precious balmcs brake our head. Atom vtimmm film I mitt trm 
 harrt'-ihter pe (T.>i 7 et 9 arn\ would Godonely fmUs( faith a\Vri- i Iw* ?{***. 
 
 tcr; bad lopcihdioufly betrayed: but n< th* another J 
 
 we may fhnd tn a gaxe > Ot rather in i maze admii c,7>W Dew, ¥*"•'+*{[)*»• 
 U olenm mini eft ma G od, 
 
 now rail dow is the world of I its, nemo 
 
 «l bisfectrtu, none can dcapc them. Hl Ipc Lord, for there is 
 N 2 not 
 
loo Brotherly Reconcilement. 
 
 not onc.godly man lefc , for the faithfull are minilhcd front a- 
 niong the children of men,they fpcake deceitfully euerv one to 
 his neighbour, they do butflatter with theirl'ps. and diflemble 
 with their double hem.7>filme 1 2 .1 . The faithfull man is peri- 
 fhed out of ihe earth, & there is none true hearted among men. 
 They all lie in waite tor blood. Euery man hunteth his brother 
 with a net:the belt of them is as a brier , and the mo(i righteous 
 of them is (harper then a thorne hedge.Trufr ye not in a friend, 
 neither putye confidence in a counfeller . Keepe the doore of 
 thy mouth from her that lieth in thy bofome » for the fonnc re- 
 uileth the father, the daughter rifeth againftthe mother, the 
 daughter in law againlr her mother in la^', and a mans enemies 
 arc they of his owne houfe,(J%<:£.7.2. Which caution,that bec- 
 l'C**"***i*-7- terhe may imprint, 1 /<??w» exemplified! it with feueralinitarccs 
 iT.^m.iy. ofvnkindnen^rr^w/a/^Wf^ 
 
 »Math.2tf. decerned Dauid; and" Iudas the true Achttophelhxs mafter Icfus. 
 • Iudg.9. <]>ut no confidence in a counfeller \ as d i d the °Shechemites in exf£*- 
 
 melech , whom when they had aduanced , he opprelTed them. 
 p Iudg.itf. Keepe thy tongue from her that lieth m thy bofome,tox ? Daltlah be- 
 trayed SantpfoByVihtti he dallied her in his lap . T or the fon reui- 
 m 2.S.im 16. hih the father^ Abfalom did Dauid.The daughter rifeth agamjl 
 her mother^ a tcflimonie wherof,though in Scripture thou canft 
 not find (fakh he) yet arc there fo many examples thereof in 
 dayly experience, that rather we (hould weeps there are fo ma- 
 ny ,thcn fearch them out . The daughter in I .w again si her mo- 
 rGcD.atf.jj. ther inlaw, WEfawes wife agamft Rebecca. And a mans enemies 
 are they of his owne houfe: here I feeke not examples, for they arc 
 moe (faith lerome)thci\ can be numbred. Abel is perfecuted of 
 none but Cain: Ifaac of Ifmae Idaakob of 'Efatt: Mofes of his bre- 
 thren: Damd of Saul: 8lia-s otJezabel.znd ftrift of his owne j*ho 
 (hold haue bin the ma of his peace.Which emr.ity.as it wasfirft 
 f Gcn.3. laid and begun in the f Serpents {ccd and the feed of the woma, 
 foeucr fince out of the Churches bowels, like the wombe of 
 tGcn " 5 x %ebecca hath two manner of people, like her twins bene de- 
 v Gal. 5. ' uided out other bowels,which being as contrary as thc v flefh to 
 thefpiriteachto other, hke laa^pb and h fan druggie in the 
 x Gai. 4 , wombc, and being come to ftrength like the ions of trie bond- 
 woman 
 
Brotijerly Reconcilement. I or 
 
 woman and free,perfecute one the other . And as he that was 
 borne after the flerh , pericc uted him that was borne after ihe 
 fpirit,cuenfo it isnow.Thus a brother is molt decerned by his 
 brother whom he crufted: thus he is'dcfpifcd of his owne,aiid /M >rkM 4 . 
 not without honour in another counucv. *!c r cpl. isafHi&cdifl \ 
 his fathers houfe among his brethren, and fold into Egypt, and 
 )&\no*-7*h*rao exalts him. ° 'Jftiofes is can 1 out by his parents inio t GendLfi. 
 theriuer, but though h's father and mother forfocke him yet K 
 * the Lord taketh him vp by the hand ofPharaoes daughter, w I. o 
 nourifhedhimforherownefonne. Ttrvnm it caft jntotfac dun- 
 geon bfZedechiu* counfeIlers,and hfSbedmelech an Egyptian e T;re „ 
 isdeliueredoutofprifog. And as it was then, euen fb is now, 4.vui'jiu.i% 
 when we are fallen inco the word times , into the la(t pm of * 
 Neb»chaJne<A*rj\mz° echoic feet were of iron and clay, into 
 thelaftage,wherof f helpeaketh > /)^^rflr/?z////w^ ferro t \\h\ch t<h i Mfc 
 is of hard iron , and in it men ofltonic hearts : that the nearer ur " 
 they are in affmitie, the nearer they are in trechcry: as the hea- 
 then there expenmently complaineth or this age: 
 
 Non hoffes ab heffiite tut its > 
 
 Necfocer a^ene>o t fratrum cjuocjue grtt't* rara eft. 
 Immtnet exit to zircortu^is, tlU manti, 
 Lurida terrible smifcent AcomtAnouerct, 
 Fth Hi Ante dtempAtrios incjut tt in annos. 
 From henceforth (laith our Sauiour) there (Tiall be flue in one 
 houfc dcuided , three againli two, and two agamil three : the 
 fatherfhallbcdeuidedagiinft the fonne, and the lbnne agl 
 the father : the mother againlt the daughter, and rhc daughter 
 againft the mother : the mother in law agamlt her daoghtcria 
 law, and the daughtenn law againft her mother in law . Thus 
 the man of our peace whom wetrult, often layeth great waitc 
 for vs: thus counterfeits vndcr the colour ofgold,and falfc bre- 
 thren vnder the vizard of friendfhip cftfoonc* betray vs. It 
 a common trickemhis dayes , who beholding it complaii 
 
 Tut a fie 7«/>;/./_. VUk eft per amict fdOi 9 e nam ( cn- 
 
 •.fnnih.ibet, 
 .'/} aid common irjy it k,> • fodtCtdMtl 
 
 Hit bejti i'UMHcry IjjonrU. 
 
 And 
 
102 Brotherly Reconcilement. 
 
 And as it was then , cucn fo is it now in thefe ptrtUtu times, 
 l a.Bdr.5.10. wherein (as the 8 Scribe fpeakcth) vnrtghteoufneffe andvoluptu- 
 oufneffe hane gotten the vpper hand vpon earth , wherein the /and 
 /ball be barren from faith (as he prophefied) and iniquitie [hall be 
 increafedmore then thou haft feene,or haft heard in timepaft , that 
 all friends fhall fight one againfi another ;when witjhal hide itfelfe, 
 and vnderflanding depart into his prime chamber . Our Sauiour 
 foretold the like caufe of not vnlikc erTe<fr, Math. i^/Becaufc 
 (faith he) mt^uitie fbaR be increafed, theloue of many (hall be ' 
 hCdlui. iuhunc cold,becaufe of a flood of iniquitie (as h one expounds it) where 
 locum men are frozen in their dregs , the loue of many Jhallbe cold, or 
 
 iEn*rrMbunc frozen (as Tte^rdorh interprete it.)^or as an inundation of 
 locum much water,freezeth in thofe regions from which the Sunne is 
 
 fare remote; fo a flood of iniquitie in thofe parts from which 
 the Sunne of rigteoufneffe is farre dittant , hath made fuch a froft 
 of charitic, that f rater inf delis (to vfe the words of Hugo)fra- 
 tremfdelem , one brother betrayeth another , as our Sauiour pro- 
 phesied Math.i^i o.and breaketh the knotoffricndmip,£W* 
 cum familiar -ifflmu t eucn with their dearefl friends and familiars, 
 zsTheophylatl a molt ancient Archbifhop ncarcft the Apoftles 
 times,on thefe words obferueth, 
 
 And if ludai brought vp in Chrifts bolom,ifthe wormebred 
 invirentilignoy in the greene timber, did thus fret and confume 
 .that tree of right eoufnes : quidfiet in arido (as himfelf rcafoneth) 
 what will this worme do in drie wood, Luke 23. 3 r. If the head 
 drinke deepe of this wormewood from the hands of his owne, 
 whogaue him gall in his meate, and vineger in his drinke.- 
 what may the members of his bodie expe(5t,but tt> pledge their 
 head,in rcceiuing that potion into themfelues ? If thefe Bees of 
 his owne hiue, brought our head hony in thcis mouthes , and a 
 fting in their taile to wound it vnto death : what might Tiaiiid 
 lookefor, but that they come about himalfo like bees, to giue 
 good words with their mouth,but curie with their hearts,?/*/. 
 \^Sim.io.9 62.4. What might v Amafa looke for from lip-Jouing Ioai, but 
 wel in ore, verba IcElis , honie in the mouth, or buttered words, 
 (as the Pfaimift fpcakethj Art thou in health my brother ? And 
 fclmcorde &fraudeminfaclis , an heart full of gall and bitter- 
 
 nefle, 
 
Bntherly Reconcilement. 103 
 
 ncfTc,and an hand full of blood. Thus (fethc theyfriend/j to their 
 neighbours , when mtfcloiefe u in thetr hearts, 'Pfa/meiS.l . Art 
 thou in health my brother? It is the voice of Joab , when he 
 meant to be his butcher. But //«w/4 might haue anfwered this / 
 dilTembler, as thefickc Hen in the fable replied to the Cat , af- 
 kinghowfhedid: BencfttudtfcecLu, better (Ithankcyou)if ye 
 would go farther from me . Such a v firing Cat was he , w ho 
 came to fee TtAHidfPfalme 41 .6". If he come to fee me, he fpea- 
 keth lies, hcheapethvp iniquitic in his heart, and when he 
 commeth forth he telleth it , JVhenJbalihedte , And his nAmepe- 
 rtjhr now that he lieth let him rife vp no more. Thus one thing 
 floteth in their mouth (faith a Father) and another thing is cli- 1 j n0m (9ment , 
 ued deepe in their heart. St venenum Ammi lirqna mclU tegunt % mM *^i- 
 like cunning Phifitiansthatfhould poifoo, they couer the poi- 
 fon of their heart with fugrcd words , that more eafily we may 
 receiue their bitter potion, and drmke their cap ofdcAdlymne* 
 With Indus they kilTe their brethien , but ofcttto oris non chtrt- 
 tmu ( faith Auftme) with the ki(Te of Indus ,not of Iefus; of their 
 mouth, not their mind : Oris AttAclu non menus ajfjclu, coniuntti- 
 cne Ultorum, non commixtiene fptrifuum : they draw neare their 
 brethren with their lips„'but their he Art, that heart is farrc from 
 \k\z\x\. m firry foftomc compares them to the word kind of dogs, mBwmM$Mt» 
 
 Mud 
 
 which birkc not at pafTengers , normakc (hew of any rancor, \ ' 
 as other common curres do, oxitotT\< /* kai nfotirlc. 1 vt A/*n'//t- »»*. 
 t*i o-/»fx*> but fawne vpon them , and fhew an outward face of 
 gcntlcneflc, K ttl *3t/A«txT** mCovth vto* Mrmt inytifj&r . but 
 comming behind them in priuate , and taking them at aduan- 
 tage when they fee not aorpercciue, priuily they fnatch them 
 by the hcelcs . And he there g»ucs his cenlurc of luch fawning 
 Jpaniels,oim/^oAtw/i7if«iT«r w^KifW^t'^Ofa/ xraA'^nirvr* 
 thefe/^Trwmr dogs (faith he J are worfe then common barking 
 curres, that very honcHIy giuc vs warning of their teeth before 
 they bite: and that father fulyappliech his compnrifon, un our 
 xa.i Affywroi Kurttt ov7\ Kfet^oyn^opTt c(yoZ'ofjt.i9cj, cm J\ryAk m 
 MTlfi*' and cucn fome men arc dogges frith be) which neither 
 bawlc with their mouth,nor fnarle I | iliew any 
 
 rancor in outward bchauiour towaids others, as thofc bar- 
 king 
 
104 Brotherly Reconcilement. 
 
 king curres which 1 (heaped ituhever ball reconcilement:) \tL- 
 Q$& cfle &c. but fecrctly they concinnate and fainedly forge de- 
 ceites, or (as Dauidtmy expound Chry/bffome) they courage 
 themfelues in mifchiefe, and commune among themfelues how 
 they may lay fnares,and fay, that no man (hall fee them. They 
 imagine mifchiefe and pradife it, that they may keepe fecrct a- 
 mong themfelues euery man in the deep of his heartjP/W.o^.f. 
 
 n i.Cor.u.26 6. Thus falfe brethren ( among whom Tdtf/himfelfc was in pe- 
 rill) (peake with the voice oilaakob , when indeed they haue 
 the hands of £/&#. Exterior a ferenita* tenet, & interior a tempeftas, 
 
 \JSSSlSL (asone«fpeakethotfomeMonkes,fuch euill bcafts and flow 
 
 KMcb. bellies, which being fruges con/umerenati, like the frogges and 
 
 gramoppers of Egy pt,eate yp the greene hearbes and tat ot the 
 land.) They fpeake friendly to their neighbors, but imagine in their 
 hearts. And it were lcflc vnnaturall, if cuen thy brethren onely, 
 and domuspatris t/H, and the houfe of thy father, (as they vfed 
 
 f icr. u.<f. *Ieremie) were perfidious, and thy kinfmen and friends did be- 
 tray thee, as prophefied ourSauiour they would: but when pa- 
 
 9 Mat.24.10. ter d omw tH ^ the father of thy houfe fulflfleth Chri{h q prophefie, 
 and betrayeth his ovenc bowels mo the hands of finfull men , this 
 ismoft vnvmuvdll, fmprobits t/Ie pater crudel } is tHtjuocjue mater, 
 
 r Ezec.1^.3. ^ father is an Amorite and thy mother an Hittite, as the'Pro- 
 phet fpake oflfraels parents. Scelm eft Iafon & magu fcelta 
 
 /Lam.4.3. Medeamater, More crucll then the f dragons in the wildernelTe 
 
 1 lob. 3?. to their young, yea then the 'Oftrich, who flieweth himlelfe 
 cruell to his young ones as if they were not his, are thofe which 
 
 u Exota. like* JMofes his parents expofe their ovvnefonne to the waues » 
 oftheriuenyet cry theic peace, peace, and would be called 
 peace-makers,that fo fteale they might that bleflfing from their 
 heauenly Father in the apparell of Chrift the elder brother. 
 
 x Lih \Mcon- g ut i nc jeed they are pacidia non pacifict, faith x Bernard.thcy 
 
 utrf.au Carte. r . * r V J » . > 7 
 
 f*p.i 1. ipcake vnto vs or peace, but in truth prepare themlelues to bat- 
 
 tell, for they fay and do notiVtinam tcmen noftri etfi non facer ent 
 fait em dicer ent, faith that Father, Would God ours though they 
 do not, yet would fay weil.andknow the things that belong to 
 ^il^t^L cnc ' r P eacc - But as a r Gcnerall of the Francifcane Friers reprc- 
 rtUr.bi. x. bending chat focietieslife & learning, truly fpake of them ; My ' 
 
 deare 
 
Brotherly Reconcilement. icy 
 
 dtare brethren (fa'fth he) f rem the fir ft beginning of our Order and 
 religion confeientia, conscience did fiourifb : but koneflic decaying 
 by little and little, the fir ft fy liable u left , and fcientia, fcience or 
 knowledge alone remained: but now by our faults the firftfy liable be- 
 ing taken away again*, we rematne pure entia , blockes,ftoekes and 
 tmager. Co (1 fcarcmc) fome Prarfevft of Englifh Francifcans,of 
 Benedi&ines rather (as they count thcmfeluc-s , and would be 
 called) viewing their mores o- fcienti.im,\\o\\ they areliu'd and 
 learned, may as iuftly complaine, not with * him that they haue \ *«* fy&. 
 multum fctentia,parum confaenti*'. much fcience, and little con- 
 fciencejbutoflofTcofbothfyilables/rvith the Prophet Efa.i.<$. 
 The whole heart is heauie^ and the whole head is fic^e,znd the dif- 
 eafe of the head is falcn vpon the hart,that the child in vndcrfta- 
 ding may cry with the * Shunamitcs boy, A fine he Ad, mine head, * %Mb^A, t % 
 and hrs mother cannot mend him: and the man of ripe age in 
 malitiouficiTcmay complaine with ° Ieremte in anotner mca- * I****** 
 ning: My belly , my belly, I am pained at the very heart, mine 
 heart is troubled within mc.-for from the folc of the footc to the 
 top of the head there is nothing whole therein, but wounds in 
 the head, fwcllings in the heart, and in theother parts fores full 
 of all corruption. And if they either had like thofe'Iewes con- t *cm.io.». 
 fctentiam fine fctentta^eale andloue without lenow ledge ,we might 
 hope they would be fimple as Doues without gall, and looke to 
 their hart: or if they had loft oncly the firft lyllable ofthcir con- 
 ference, mdifiid /cunt tarn fine confeientia, like the 4 Corinths, . 
 ^Wr^-wi/Wr^*^, we might expeel they would be wife as 
 ferpents to defend and look to their head: but feeing like th*fc 
 Francifcanes they haue loft both fyllables of their confeieuce, 
 (ltrange,thatinParadifca place of puritie/liold neither grow 
 the tree of life nor the tree of knowledge)that only they remain 
 fnraentta, pure and mearc things (as that gouernor fpake of 
 (hem J ftatues and images* which haue heads and vnderftand 
 not, nor know the way of peace , hands and handle not the 
 works of charitie and decdes of reconcilement. I will not adde 
 with the Prophet: They that made them, and let them vp,«irr hire 
 vntothem % but fo are alt they that put any trufi in them. I wifli, as 
 theft golden images arc fee vp in tnc temple (by them who 
 
 O commie 
 
io6 Brotherly Reconcilement. 
 
 commit the grcatejftidolatrieiufctui^.g vp fuch images in. the 
 Church of God/ and adored by thekiimple Saints, (though it 
 be but as the people honoured the Afie that caryed //&, with a 
 turn tibt, fed rshgiwt, noibecauk they arc pure filuer, butlike 
 / Mat.21. Ctfars f braflc pen ny, Cruris effgum qui hbet, ciffu btbet, Aifcs 
 may haue C&fttrs image endfuperfcription:) fo they wold not like 
 I Dan.3. Nebuch/idnez,z,ars s goldeiy image procure the degth of them, 
 who in wifdome like Daniel fatt notdowne and woiflhip them. 
 hT>!uxomme»i. I vvifh, that as the h Romanies, though they eredted noca tem- 
 de(on.T{oma». pie to Wifedome, nor Temperance, nor Patience, nor Magna- 
 nimiue, nor Continence, yet builded a temple to (Concorcj: fo 
 i i.Pct. s . j. -though they build not themfclues as ti fpirithdlumpk to thofe 
 i.Cor.6.15. yertucs and goddefles of the fpirrt,GW/.5.2 2.tp Faith, nor Tem- 
 perance, nor Lo-ng-fuffcring , nor Gcntlenefle, nor Peace, nor 
 Meekne(lc,nor GoodnciTe,yet Charitatitemplumftctr entity 
 would edifie tbemfilaes in &#f, and build themfclues a^tcmple 
 to Concord, and Charitiei And though they build her a temple, 
 yet is it not founded in faith, nor her walles reared and railed 
 vp with Hope, nor. her roofe perfected by Charitie , as Saint 
 Aufline fpeakctb. They brag of Concord , and cry to all men, 
 , peace, peace, when there is no peaceifor in their titular temple 
 of Concord they facrifice their brethren like ilieepe on the al- 
 tar of their heart,and yet cry they Temp Iwn pacts, templnm pAcu, 
 fPluunvit. peace, peace, where there is no peace. L\kt k L.Opimtw the 
 djf tr. cr 1 • (jj^{^ who fl uc ^000. of the faction of the Cjrdcchi, and yet 
 99 forfootbbuilt.a temple to the goddelTe Concord. But what was 
 99 this elfe ejuam irrifio Dcorum, to mockc the God of peace,faith 
 / ub At tm. )'dufline y to bud d a temple to that goddefle, who if fhe had bin 
 Det (Af.i$. in the citie, it had not bene rent with fo many diflentions . Cur 
 >* enimfirclms gejlis congruere voltieriinty nonibi potius <%dem Dif- 
 » cordUfabricaruntf^ox if they would haue done futable to their 
 >> deedes, why rather ere £ted they not a chappell to Difcord? 
 Thus face-taking friendship oft comes in fheepes clothing, 
 whenwithinftieisaraueningWolfe, for by her fruits ye (lull 
 know her. Thus masked malice vnderthe vizard, vnder the ha- 
 bite of amitie, faineth her felfe to be another, when indeed (he 
 m 1 King. 1* is the m wifc toihrobotm, of fighting agamfi and chiding . And he 
 
 that 
 
Brotherly Reconcilement \ toy 
 
 that like old ° Jfaac is dimme-fightcd, may be eafily deceiued * Gc "- a 7»- 
 with the voice of /**/*<>£, a ndf aire tongue rffuppUhters^ till he 
 feelc the rough hands oikfau, YttAhijjh the Prophet him- 
 lelfc,forthe dimnetfe of his eyes may be coufened with her dif- 
 guife, till the Lord rcueale it vnto him,faying, Behold the wife 
 of/rr^Mwcomminginvnto thee, and faining her fclfe to be 
 another, and then can he vnmaske this mittrefie, and tell her 
 who (he is aflooncasfhc enrreth thedooreof his care, or his 
 eye: [ome in thou nife of Jeroboam, vehy fatnefl thou thus thy fclfe 
 to be mother? I am come vnto thee with heauie ncwes.Yeaiifa* 
 ritie that is neithery?;**^ nor////////, (as Bnu fpake v\ ifely ot her) 
 or rather not one \y ftmple a* adouelt) thinke no ekt/l,but alio -wife 
 as a ferper.t to difcerne ell things, and fee what is euill, could lub- 
 fcribc on the night this Epigram to the inscription of the Con- 
 fuls'tcmple, Adsuvecors templumfactt fincordut, bloudie and 9 TiW - •*• * 
 warrifh hands build a temple to Concord. And we in this wife 
 charirie may iudgc, that though themfclues they inferibe with 
 the Temple of Concord^ chough in their forehead and front like 
 the p HighPrie(Tthey carrie the infeription of Holttitjfe to the f l 
 Lord, tndamitte to their brother: yet voeabulum opere deftruxe- 
 runt, faith ** Urome ^though in words they profefle it,wich their f C»*mmM 
 wotkes they deme it; though they make a ihew ofloue.yet haiic*" 7 
 they fo denyed the power thereof, that in their itonie heart like 
 that' Athenian altar, we may iudgc is written: Dnto the vn- r * 
 k»owne God of Alert, and malice, of enmitic and cnuie/One ,„~^ 
 compares them to Apothrc/tn'e boxes, which are without titled 
 with names ofmedicinc and fwect hcaibcs, when within there 
 is hothing but Wormwood and Gail, Aloes orpoiion. And 
 though like /<?*£, they hauc tides of health: Art thou in health my 
 brother'. ? orlikc lud.u.Cjodfaue theem.ufler, yet do they flatter 
 with their tonguc,(aith l)*t(id, for their inward parts arc very 
 dueiTe, r.l.^. 9. And when we open thefelxxes we iliall 
 find them no Idle, then full oftholc remotes ot bitterncfle , to?- 
 
 ftJeL TOyflflA KctKtcL aflKt*, ' ^OV* l ?Lv* 6K/urtT*f *V&rfltT«f . 'l\om m T. 
 
 with the /'*>.« frhichVvord one'oowih'j' * 
 
 was not more delighted, thenthev arc \r ith the things their. 
 I Ahichthcylignilic. I wifh thefemen , whole heart isfo 
 
 o z deceit- 
 
lo8 Brotherly Ktconcllement. 
 
 dcccitfull and wicked abouc all things that none can know it, 
 had in their pretence ofJouc tbztfenejlratumpetltu, glafle win- 
 dowes in their breaft, (which <JMemiu in ^Plutarch looked for 
 and found lacke of in the fabricke ofmans bodie) Tunc ft meu- 
 
 m V*U.AnnA. t cs recluderentur, foment afttcilamattii Cfe itlw, as onc'fpeakcth, 
 thcnftiould we lee their maiitious rancor in the heart, like a 
 Lion lurking in his den: then fhould we fee their mifefciefe in 
 the deepc of their hearts, as it were a Lions whelpe lurking in 
 fecret places that he may rauifh the poorc: then (hould we fee 
 their oSi s\ heartland a hart how they fpeak euery one deceit- 
 fully to his ncighbor,and flattering with their lips fpeake with a 
 double heart, Pfal. 1 *. 2. one heart in their mouth, and another 
 in their breaft, outwardly (peaking one thing , and inwardly 
 thinking another, faith Mufcultu on thefc words. Then /hould 
 
 xTf»mJ*bi»fYjc fee how they 'reioyce at our miferie, when they feeme 
 to bewaile our misfortune, how they hate when they feeme to 
 louc,how they laugh when they feeme to lament our affli&ion. 
 But feeing nature hath not fet that glafle window in their brcft, 
 
 y iami. yctholdethgraccthe 1 gla(feofthe jrWbcforc their eycs,which 
 
 x* Hcb.4 in De jrig a * dtfeerner of the intents and fecrcts of the heart,cafteth 
 fuch a reflexe of their inward meanings, that in it as in a glade 
 we may behold, not darkly, but face to face, what manner ones 
 they are. For euery one of them jpeaketh peaceably to his neighbor 
 jvith hts mouth, but in his heart lay eth watte for him, Ierem. a. 8. 
 Wherefore let euery one take heed of his neighbour , and truft 
 you not in any brother/aith the Prophet, for euery brother wil 
 vfe deceit, and euery fuch friend will deale deceitfully : and e- 
 ucry one will decciue his friend, and not fpeake the truth; for 
 they hauc taught their tongues to fpeake lies , and take great 
 paincs to do wickedly. Whofe miricpits and filthie puddles, 
 though now they lye couered with fweetnefle of apparant fan- 
 critic and loue,likc dirtie bogges couered with fnow in winter, 
 yet when the Sunne of righteoufiiejfe (hall rife, and brcake foorth 
 in no Icfle heate then flaming fire, then dial thefc vngodly melt 
 at the prefenceofGod,faith the Pfalmift, as water at fire , and 
 fnow at the Sunnc,and then fhall he lighten things hid in dark- 
 ncfle > and make the counfels of their heart mamfeft : and when 
 
 their 
 
Br$therlj RectnciUmtnt. I op 
 
 their (how is mcked by that confuming fire and brightnefle of 
 hiscomming, then fh all appcarc their myrie places, their pits 
 and plots,their Serpents fubtiltic thatlayhidvnderthcDoues 
 fimplicitie. And he,beforc whom the graue it felfc is naked,/#£ 
 26.6. (hall open thefe whited tombes, which appeare outward 
 fo beautifull and amiable to their brethren , that men going o- 
 uer them perceiue not, but are within full or dead mens bones, 
 of iniqaitie and all filthineiTe. But to leaue this fnow-coloured 
 earth and earthly whitenclTe,to that finall melting by the Sunnc 
 of righteoufnefTe; to leaue thefe Apothecary boxcs,(whofe 
 ointment of louc thofe dci<\R\cs>irtstiries 3 fiiipit$onj, enmities, 
 truce&arre, and yet againe feeming peace fas the feruant told 
 Pb.tdrU in thc'Comcdic) caufech it to putnfic and (tinke in the a 7Vr#« £wt*t. 
 noftrils ofthc Almightie) to b that Iafi opening of /ill hearts And ft^SST l ' 
 fecret thing. To leaue thefe ambidexters, QvtAmtnt tancjuam 
 ofnri (zs c s4kj?ine out of 7V//H*peakes ) who louc fo, and arc -f ft itmkk. 
 friends to day,that to morow they may be foes; fo friendly to al C4/ ' 8 ' 
 that faithful to nonemow praifing and ftraight diipraifing,now » 
 fawning and prefcntIybiting*,today ready tokifle,andto mor- » 
 row more ready to kill : to leaue thefe ambidexters to him that » 
 wil'rcward them according to the work of their handsrto leaue 
 thefe fall and loofe men to him that d cAtcheth the yvife in their 5 ,X '' , * 
 owne crAfltnejfe, and mahth the counfellofthe nicked fooltjh , ycd 
 fc Alt ereth the deui fes of the craft ie 3 fo thAt their hands cannot ac- 
 complt/h their intended enterprtfi : and tolcauc lalHy thefe maf- 
 ked hypocrites ( who in the theaterof this world arc now the 
 diuelsltage-playersj to that lift cataftrophe (when they haue 
 lifted their parts ofditTimu!ation)£x , f>f m.iledifli in tgnemater* 
 www.Gooutye curfed into euerlaftingfirc : let all true recon- 
 ciled friends, as they pretend the mew and fhadow , lb extend 
 thebodieandfubitanceof friendship , and be reconciled in- 
 dcede. 
 
 Which doctrine, as it rnmasketh the face of hypocritical! jv.'c. 
 Ioabs , fobindethit the hands of blood-thirftic /:/*»*><•/ , vndcr 
 vvhatfoeucr their pretence of rejcngc. H'hofoeHerfljalfmite thee 
 §n H)c rieht cheeh,tt<rne to him the other alio, commands Chrift 
 our Lord M\d Iaw-giucr: tsfndif Any will ' fne thee .it the law for 
 
 o 3 ,i,j 
 
1 1 o Brotherly ReconciUtnenr. 
 
 thy coAtcJet himhaue thy cloak* alfo : And rrhofoeuer Will compell 
 
 thee to go a mile, go with him trvatne, Ctfath.f.29, Vnder which 
 
 triple ?niury,of our perfon, If anj finite thee\ and of our good,7f 
 
 Any fue thee\*n& of our body, If any will compell thee to trauellj 
 
 comprifeth he all wrongs offered by our enemies, as the e lear- 
 
 \lTm H ' inh ' C nedobferne; which 10 we muftbeareinthegrcateftmeafure; 
 
 as forbearc to recpite in theleaft degree. If anyfiiallfmitc 
 
 thee on the checke -with the fist ofmckfdneffe, turnc to him tho 
 
 other alfo,faith Chrilt: to which yet thou art not bound accor- 
 
 /iohni8.j 3 . ding to the letter of the law: for neither f Chriit himfelfc, nor 
 
 * Afts^.j. sTaulh'is Apoftle turned the other chceke to their fmiters,(as 
 
 /tftethatmeffengcr of Satan, being fentto buffet the CbriitU 
 
 ans, when he fmotc them on the checke , replied to their coriii 
 
 pi zu%that their mafter bids them iume the other alfo ; and beat 
 
 them with this text, as the fowler fmote the Eagle with that 
 
 fh aft which was feathered with herowne quill J for preparation 
 
 ' \£' h - ude F er ' nem cordis non oflenfwnem operls intelligit (faith *Anfline) He vtt- 
 
 76. ' " herslandeth great eft patience and moderation of mindyhiih^Chry^ 
 
 p^ftSfhZ.fift*^^ 1 ^ fome k other expounders, that after one wrong, 
 
 kfheoph.^imbr. thou be more ready to receiue a fecondthen requite thefor- 
 
 & Few m hoc. meuz ^^p aH / wa4 YC adie, not onely to be bound, but to die alfo at Ie-> 
 
 rufalemfir the name of the Lord lefttsjtAEls 2 1 .1 3 .or as the Co- 
 
 rinths iuffered this three-fold wrong of their falfc A poRles, If • 
 
 they brought their perfons into bondage, or tooke their ooods', or 
 
 fmote them on the face,a. Cor. 1 1.20. Thus mutt we turne the 
 
 \?trt«n.ixom- otherchceketo ourfmiter, that is }Buplicatam iniuriam perpeti 
 
 meni.inMaib.5. q Hamr€ y €rreta i l0nem Joz m oxz ready to receiue another wrong 
 
 then retaliate thejformer. Said l,another ? Imay adde a greater. 
 
 If he finite thee ort the right cheese 3 faith Chrift; which blow 
 
 comming but from the left and weaker hand by nature (faith 
 
 ™d^£!?e p iunl m t^fufime) is lelTe fore and gricuous,thou muft turne the other, 
 
 m&z ujim (Ira tnc left checke to receiue a greater blow from his right hand, 
 
 ^liTpZTpar. which is jftronger then the left , and fals not fo light where it 
 
 ttm^uxitdex- Iighte'th.Thusmuft we offer the acceptance of a greater iniury, 
 
 "ihwlstmtft? then repay the lciTe which was offered : as Chrilt our head to 
 
 u^nfiMb.de t j ie fmitcrofhis checkc,C>%/£.2 6\67. offered his whole body 
 
 cfm.atumai.gre. . r . . . . ■ • j i ■ i « i 3 
 
 FUnMb. 7 . c.17. to be crucihed,ratner then requite it, and gaue his backe to the 
 
 fmitcrs, 
 
Brtthtrly Reconcikmtnt. l n 
 
 fmiterSjhis checkcs to the nippers, and hid not bis face from 
 fhame and fpitting.f/^r.^o.yca offered his head to the thornes, 
 his mouth to the vincger, his hands and fectc to the naiJcs, and 
 his precious fides to the fpcare. 
 
 Andiftorthygoods, the litigious wrangler will fuetheeat 
 the law for thy coatejziher then reuenge Jet him haue thy ciobe 
 alfo,whichisofgreaterva]ue,orfas°SaintZ»^changeththcfe t Lu y ct . 
 garments) if he take firfr thy cloake, let him alio hauc chy coatc 
 which is nearer vntothy felt/that is ^'w.ev^xf/jrrfufter wrong, 
 rather fultaine harme, then to go to law one with another , as 
 not oncly 'grace commaundeth, but cuen' 1 nature itfelfe CWl'^J 
 teach thee. Yea for thine ownc pcrfon,if any <n iyya,$'\y0H dial r. i . .& tmmJU 
 not onely take vp thy horfe,but port thy felte,and compell thee ' 
 to runne a mile at hi s ftirrup,yca and loade thee with his cariagc 
 (as the'lewesrt^^tra-*/ tookevp pofr, and loaded Simon 0frMat.a7.52. 
 fCyrcnc with Chrilis erode) thoumuft rather go with him two 
 miles j not calling off that which predeth downe, but runne 
 with patience the race that is let before thee , though he ride 
 thee like an afle, rather then like ///*» couch downe vnder thy 
 burden, and in reuenge kicke againft the prickes . And this is 
 thcyidtory whichouercommeth the world, to kiffe thus the 
 hand of him that fumes thee on the checke , to cloakc thine c- 
 ncmy that fucth for thy coate, and to runne with him two that 
 compelled; thee one mile. This is the goodnefje that ouercometh 
 jutllyWOt to refill euill, but putting vp thy fword of reuenge into 
 his fhcath of patience andlong-futtcring, to commit it with 
 J).<tHt(Jto hi'miut iudgeth righteoufly , Domme tn retrdues, 
 thon (halt repay for me O Lord • Ego non retribuam, Domine tH 
 re tribnes pro *f?,not I, but thou (halt anfwer for me,0 Lord my 
 Gpd. 
 
 It was fern^oxceptio^bniuOn exception (faith one) of'T*/- cijh.i.oj/k. 
 lie, That none hurt. or h.trme Another, wfi/aceJfittts^nWc prouo- 
 ked . qnam jimpluem veramcj t (ententuim dttorum verborum ad- 
 
 rhpit'.Q wiiatagoodfentcncc(iaith , Z^vf7wwriw / ) he tl*44m 
 i with two words /yea with one fyllablc, which like a little '*?•**• 
 Ic lumpc, and with that linall herbc put 
 death iu i'ic pot . Vnlcfli* prouoked ? Vox pecudis non ho*> 
 
 the 
 
in Brttherlj RecMcilmcnt. 
 
 the voice of a bead and not of a man ; for what clfe could the 
 roring Lion hauc excepted? He came indeed nie the truth,and 
 if this »# had not bene, he had fpoken like the Apoltlc ofChrift 
 Icfus, Si lacejjlttu planus infemitutem adigit 3 Ji exedit,fideuorer 9 
 Jiinfaiem ctdat : fufrer if thou be prouoked , if brought into 
 bondage,iffpoiled,ifdeuourcd, or if thou be fmitte on the face, 
 v otriifU tthi. Proud 'nature indeed thinks it bondage andfl*uery tofuffenvhen 
 
 c ^;^f^m^ e ^P roho ^^ ut ^ um ^ c anc * mec k c - m *king grace it teacheth 
 $Jtfa that thrifts fcruant is herein a free- man ; and in this free ferui- 
 
 tude oflong-fuffcringmuft we ferae our God, as ?^»/himfelfc 
 fcrucd the Lord with all mcekneflfe, with many tcares and tcn- 
 tations which came vnto him by the laying await of the Icwes, 
 Attt 20.19.Thus to ouercome not only thy foes euil with good- 
 * lames 4.1. nC s,but thy fclf,and in thy felfthoic*fouldiers of Satan,thy lufts 
 / *.P«cr lis* which fight in thy members v againft thy foulc , thou refifteft the 
 dwel^ that he giuc ouer the fiege, znd flit from thee, lames 4.7. 
 thou conqucrclt no leflc the the powers of darknes, and puttclt 
 to flight the armies of thefc aliens. For as the mouth offlefhly 
 wifedometelsthce, Fortiorefl qtsifequamquifortijfimavincit 
 moenia, Valiant and more vid^orious is he which conquers his 
 g wne anger, then if he wonne a defenced citic . So leaft thou 
 ftiouldft thinkc this wifedom oftheflcfli enmitie againft God, 
 Salomon tcls thee from the mouth of true wifedome , that it if 
 fubie& to the law of God, Prou. 16.} i.Stronger ishe that is flow 
 to anger y thenamightie mam and he that rtdeth his owne mind 9 
 then he that winneth aftrongcitie. For whereas the fpurre of an- 
 ger makes our feete (which fhould be flow to wrath) fwift to 
 fiied blood; and like that meflenger of Satan , is a pricke in our 
 flefh to buffet vs with its wicked fitt, and others with the fift of 
 wickednefTe, we had need thrifc with Saint TWto befeck the 
 Lord,it might depart from vs.Whercin yet it is no Jeffc dolefull 
 %tMt.*.dfrrd. J bcn dayly to bchold,how with toiles and trifles (as *Settecano- 
 «*«>5» tcth) our bile is moued to anger, and our choler inflamed with 
 
 *» heate and defire ofrcuenge. As,our feruant is not quick inough, 
 H or our potion and drinkc made too bote , or the bed is ruffled 
 » and out of order , or the table is negligently fpred and ferued, 
 * yea the coughing of one or faceting of another , or the ouer- 
 
 tutning 
 
Zrothtrl) Reconcilement. 113 
 
 turning of a cup, or our feruants letting fall of a key,driueth 
 fomc into rage and furie. Yea as the ■ Buil j$ angric at a red co- f ***M \ i* 
 k>ur, the Afpe at a madow, the Beare and Lion prouoked with 
 atabhcloth:fo often tedie anal writhen natures arc with the 
 very colour of iniurie, and fhadow of wrong incenfed fo farre, 
 inv.titfoonc* minnas vocent modic* beneficta, Small gifes : ;.d 
 little good turnes they courfciniuries. Nay, fomctime( as b he 1 StmtMx 
 uotcth) are we angrie that we arc not angric,and prouoked to CJf ' 3 " 
 auenge without caufe of reucnge: like litle children, who, W" 
 they fall will hauc the ground beaten, and oft know not at " 
 whom to be angry , but only they are angne without caufe and p 
 without iniurie, yet not without fomefhew of wrong and de- * 
 fire ofpunifhmcnt. and therefore are often deluded imiuttione n 
 fUvarHm y & fimnlatis deprcexntium Uchrjmu y with femblance " 
 and counterfeit (trokes, and with fained tears ofthefc that askc n 
 them forgiueneffe: Etfalfavltione falfiu do/cr /*/£/*?*, and their * 
 falfc gricfe is fatisficd with fained reuengc. 
 
 Someagainc go by the cares for a woman, and idem velie 
 (faith 4 Senecti) their vnitie ot : affection ( which ftiould be the < Lh.\.:*/.\u 
 knotofloueandbondofpeacejf^/.i.a.) becomcth the caufe 
 of their hatred and ftirrcr oi contention. Iter angttftum rtp>u 
 trtnfeHnttHm excitAt: 0:herson horfebackeftriue tor the way, 
 and thefearco.it of the way, I meanChn(ts,whtch is the kings 
 high way ofhumilitie, and may learne it of Saint Pa/i/jl^o. i 2. 
 TogiuepUce and way to wrAtb, and be not high minded, buc 
 make themfeluescquall to them ofthe lower fort. For becaufe 
 an high mind s;oeth before the fall, Prou. 1 6.\ 8.thereforc Saul 
 being mounted on his (teed was thro wnc down to the ground, 
 t^i:L), and being thus humbled from his horfc was exalted on 
 high, and that humilitie was the (hrrupc w hereby he got vp in- 
 to the l'eateofheauenly honour. I wifti thclc obuious quarrcl- 
 lers and goates (which in their high mind arrog3tc the right 
 hand, when their place is the left) would learne of thole two 
 goates 'm di PImte i which (as' '-.om his eye there re- j^u^um 
 
 ports) meeting on a (height and narrow bridge, that the one r^ jo- 
 could not pafle by the other, nor tunic ifidc to returnc backc j> 
 igunc, non vim fedvhimfifofeccrHrj.'y neither made his way by j> 
 
 P oua- 
 
H4 Brotherly Reconcilement. 
 
 oucrturning the other, but the one lay dovvne that the other 
 might go ouer him: as it fared with thofe wayfaring pilgrimes, 
 Thou haft brought vs into [o fir ait ap/ace, t hi men ride oner our 
 heads, Fful. 66. Some againe on foote in their pride contend 
 for the v\ ai!(thcfe are as wife as a wall) and their too much tur- 
 ning to the right hand before mcn,will make them be fee on the 
 left by God himfelfe. Thefe might learnecf/^r^wro ytcld 
 their owne right to their infcr:ours tor peace: Let there be, I 
 pv?y thee, no ftrife betweene thee and me,, nekher betweenc 
 thy men and mine, for we are brethren. Is not the whole land,is 
 notthewholeftrectcbefoiethee?depart,Ipray thee, in quiet 
 from me. If thou wilt take the left hand, thcn'I willgo to the 
 right; or ifthou wilt necdes go to the right hand, then I wili 
 taketheleff.Forin thus giuing and notreceiuing honor, we 
 are commaunded to go one before another ,l\om.\ 2.1 o.Wc muft 
 not then like Jonah be angrie for a fhadow, and for thefe toyles 
 and trifles be moucd to vengeance, but ft ay the firft motions of 
 wrath: one and not the leaft whereof is opinio iniw /^opinion of 
 
 *LikAiUfr* wrong, and conceit of offered iniurie (faith c *5>/7^) in thefe 
 
 w/.ai, triuialloccurrenccs. 
 
 It was that PhiIoiophcrspofiriontoiVm//</ which he made 
 the title of his bookdThat imurie cannot befa// a wife man y and 
 
 fay. 3* thereof f giueth his reafor; becaufe that is inuulnerable,not that 
 is fmitten with a blow, but which fcelet h no hurt nor hanne by 
 the ftroke, (as he in the para: miaft fpake of a worfc blow ) They, 
 h/iue fir::cken me but I was not hurt, they haue beaten me but I 
 fi/titnotyProu. 23. And yet is it a world to fee how men in an 
 
 I Gtrt.i^ houfe, like thofe g brethren in the wombe of %ebecra, ftriue 
 andftrup:?,JeforpreheiTiincnce,)??^/^ J /^<?^r^^<?^//ir/?,and 
 to recemt this honour of precedencies one before another fax- 
 tirgl:efore others after a (hadow, which flies vs the fafter we 
 follow if, and is caught indeed and catched by humihtie, and 
 falling downevponit, A'at. 23. 12. his awonder to fee how 
 our right-hand walkers, and cutting fwaggercrs (land on a wall 
 vnto bloud, and oft for the right hand thcrof make it a partition 
 wall of ftrife betweene them and their brethren , and fo rcarc 
 vp a partition wall of their finnes to feparatc betweenc them 
 
 and 
 
Brotherly Reconcilement. 1 1 J 
 
 and their God, Sfa. 5 9. *. Like thole two cockes in k cx£/ww, j^^J^ 
 whofecagcrbut cauflcflc fight when. Tbemiftoc/es beheld, he 
 cryed ihus out in admiration : Thefe fight neither for their 
 coun:rie,norforthcirhoufholdgcjs , nor for their anccftors 
 ne, nor for theirlibertie,-^ for their thikfoea, noryc: 
 for their ovvne true glone, but oocly ne rlurr.b 4ktr+fmf€rttmr % 
 nut Alter Altenceda: , left either fiiouid yeclu* to the other, and 
 kemeto beouercome. And i idcedasthemailkrcfche pit oft 
 lets two cockes together, to fight vino the death ofthem both, 
 and then after mutual! cor. quelt, fuppcth perchance wich the 
 fighters bodies. Euenfo(i \vAk l (jrei*rie) the maifef of thefe » T*fitr*if**. 
 two hoc-fpurres, like a traffic aducrfirie ofbeth their fou!s,fct- J* 4 *"***"* 
 tech them by the cares for toyes, that after mutuall conflict he 
 may conquer them both, and fo iuppc With their foules at his 
 home,when in this world and cockpit ofcontention they hauc 
 made him paltime and fpcrt. Thus like the Frog and the Moufc 
 in the fable, they fight eagerly for a toy, and then comes the 
 Kite, the prince and chiefc foule that rulcth in the ayre,cr r*pit 
 vtro/ijue Mat ores t and lhatchcth away both thefe great war- 
 ners.Thus like two Emmets in the mole-hill of this earth , w« 
 fight for fupcrioritie, and then comes a Robin-red-brcaft and 
 pickes vs both vp.Thus when they fliould be k flow to rrrttb, as i ixm. up 
 Godhimfclfe did not runne,but onely walked to take ven- 
 geance on his encmic, and deferred it too till cuen and ecole 
 ofthc day, Gen. 3.8. they runnc and prepare themfclues to bat- 
 tcll, as ' /)**!>/ fpeaketh of his enemies, their feete runne to cuil ; v '^t- 4- 
 and they make halt tofhed bloud, Efa. ^9.7* as if not hcauen 
 but hell were the prize of their race: they fo run that they may 
 obtainc it. And this they defcrre not till eucn and coolc ofthc 
 day, butinthchcateofriicirb!oud,hateof iheirbroihcr, and 
 cooleofthcirchantie they rife betimes, and execute this RMJ 
 ment in the morning. Yea whereas the God of mercic can c 
 with l.heHio be auengedof his enemies, /■/.#. 1. 14. thefe men 
 of murther come with aha, aha , There, there,fo would we hauc 
 
 .;//w.and with thai m cballengcr of f/4//;,not prouckc alone ■ ,S:r 
 but proclaime a combat, I defie thec this day, r;ii»c me a maw 
 th.tt\>cm3y fight hand to hand, that I may conquer or be 
 P 2 quelled. 
 
ii 6 Brotherly Reconcilement* 
 
 quelled. And wheras the prouoked refill ant and defcndant.aru 
 tUtociHt. tagonilt is ofc (as "Gregory notcth) withheld by good motions 
 from anfweringhis challenge and defiance, the fubttl aducrfary 
 „ of his foule brings to his minde the offered indignities and 
 J, wrongs receiucd> and with exaggeration of each circumltance 
 „ fhewesthem fo intolerable , that for moll part being afhamed 
 „ of his former patiencc,and blufhing at his firft forbearance, he 
 lamented) the time by-paft of reuenge, and with the cog retur- 
 ning to hisvomitejicketh vp his malice into his ftomack which 
 oNom>r.Ui*d. he.had cad away : like Hector in the ° Iliad, who told tsfchilles 
 that he had ofc refufed his challenge indeed , but now I wil not 
 flic thee (faith he) as I did before, Now my courage^pri ekes me 
 forward to refill thee to thy face,and ftand to it manfully. Z\ciy.i 
 km t' f hiv akciUjj, whether IkWlov be killed . Now will I flay a 
 man in my wound,and a youg man in my hurt,as cruell Lamech 
 couragioufly or rather outragioufly vaunted, Gen.q.i %• 
 
 Of which fire ofcontention a nd fury of reuenge , as Satan i$ 
 
 himfelfethekindlmgcoaleandprincipall prouokcr, fo is the 
 
 worlds reputatio no leflfe then the bellowes therof,& acceffary 
 
 „ abettor : for the pacate and peaceable man which is vnwilling 
 
 „ to reuenge, contempt w eft omnibuses, is contemned (as truly obi 
 
 Ui6.dtu,i*(l obfcrued p Latlantiw) anddefpifed of all. "Andbecaufc he is 
 
 c .1%. thought not able or not manly to defend himfcife , babeturpre 
 
 nfegm&tr.rm, heis reputed a faint hearted lubber, a coward 
 
 r> without courage, ?iau a body without fpirit and life in him. But 
 
 » he that will reuenge his iniury, Hicfortis, hie firenupu iudicaifir % 
 
 » htinc colunt Jomcv.er.er ant ur omnesihe is counted a flout man of 
 
 » flomacke,all honour and reuerence his courage, and fcare him 
 
 ?> for a fwambuckler and kiicow. Which pointing of tb)e finger, 
 
 Et dicier hie eft ,this is the man of valour, whetting his courage, 
 
 puts refolution in the fift,reucnge in the hilts, and bloudmed in 
 
 the blade: and this, this is it which makes them refoluc with 
 
 . . . thok cutttext'm^Sene c a tCMtmu contemn emrtrAnqmrnt, ft vwk- 
 
 1.7%. caucrimtu tmurtam , It is for our credit and renowne to put vp 
 
 no wrong that is offered . A r late writer (b complaines of the 
 
 )Zm U E™ lt n Noblemen of France, who count it their greateft difgrace if 
 
 Mu.yw they pocket vp the IcaA iniury without forne reuenge, and 
 
 thinkc 
 
Brotherly Rectncilement. 1 1 7 
 
 thinkc their honour is impeached; yea touched as the apple 
 of their eye, ifftraightway they fecke not his death who hath 
 wronged them. Thus their Nobilicic reft, feth the honour that 
 commethofGod alone, andfeeke honour o:.c of another . I 
 wifli Enghfh hearts were not fo infected with this French dn- 
 eafe,whofe harts tike no eafe but while they medicare reuengc, 
 the temples ofwhofe heads canot take any refl till: hey find out 
 a place for rcuengCjwhofc eye-lids cannot deep till they ice re- 
 uenge,and whole fingers itch till Satan hauc taught their hands 
 to warre and their fingers to fight his ovvnc battels . But the 
 foolifhneflc of the flefh cannot giue her an obiection which the 
 wifedomeofthefpirit cannot ankver, who both by her law 
 doth infatuate this wifedome,7'&0#/£ :// not ancv^enor Lemind- 
 fullofvi>roHZ,LeHit.\<).\%. and by her Golpell or peace counts 
 itfoolifhnc(Tc with God , See th*t ?wn: recempenct etitll for emit 
 vmo Any r»Av,i .Thr(f.j .1 j .V enqeancc is mine, faith the Lord, 
 %om. ii. He alone in the Magiilratc (who is his hand and 
 fword-bearcr before himjearieth not this Kvordinvainc,/cW. 
 \% And me thinkes the Almightic cries here like the true mo- 
 ther for her owne, Mint, it isjpimrjetitnorbf demded , I will 
 recompencc, faith the Lord. A ivJrherforcwhofoeucrvfurping 
 Gr>fcrv$\i s t*keththisfi*ord!U wrcftcthitfo out of Gods hand, 
 fhall oenfh with the f.vord,faith Chrift cur Sauiour, A futh. 16. 
 j 2. For who fu thus fhedcie h mans blood; b,y man lliall his 
 blood be Hied/aith God iiimfclfe/- -kil with 
 
 the fword,hcmu(t be killed iviththe : thisfon, 
 
 {Mtaf.f <?rio. 
 
 Notthit Chr'tflUnre'.: 
 fence , as Attchinr Monet did o 
 
 wtrdtthptti 
 priuate offence mo hafhetih of patience ind I 
 
 n.jl. fo willed it him before, to ft!: lusco^te an.i buy a 
 fwordin pul>hke defence, vcrf. 36. Icmakcth weaklings Co 
 Sftrfin Gods battell for religion , that they put to fight the ar- 
 &ie}0ftht*fte*tr,Hekii.i4.vridy*tl\Tot\ 
 in m ins combat of reucn^e,as \o;tuep!jce to m*thjM& not refi/f 
 im*H ; M4/. <;.}$. Bui it gmcih f patience in time of aducrfuic /" *&!•«*« i| 
 
 P ] and 
 
n3 Brotherly Reconcilement. 
 
 and wrong,vnti!l the pit be digged vp for the vngodly . If tea- 
 rYcrfc 1.2. cheth vs \\v\\ xf Dauid to commit all vengeance to God with a 
 double attribute and Epitheton, O Cjod the Avenger, O God the 
 Avenger , fhew thy fclfc clcarely : ftand vp thou Iudgc of the 
 world, and re ward the proud after their deferuing. How fliall 
 the wicked , how Qiall the wicked triumph and make fuch 
 proud boafting ? They fmite downc thy people , and trouble 
 thine heritage . It tcachcth the opprefled to rely on his iufhee, 
 •Vcrfc 23. that he will v recompence the vngodly their wickedneflc, and 
 dettroy them in their ownc malice. It telleth vs God U iealous % 
 And the Lordrcuengeth, the Lordrcuengcth, euen the Lord of An- 
 ger .The Lordrvill take vengeance on his Aduerjaries, And he refer- 
 ueth wrath for his energies, N*um 1 .2. And therefore he that ta- 
 keth andvfurpeth thefword, fhall perifti with the fword , and 
 Gods vengeance (till auengcth mans reuenge. Bccaufe Edomc 
 xExelc.»5.u. C^ tn inc *-° 1 ^ God) hath done cuill by taking his vengeance 
 *3»'4> 1 *- vponthehoufeofludah, and hath committed great offence 
 and rencnged himfelfe vpon them , therefore thus faith the 
 Lord God , I will alio execute my vengeance vpon Edome, 
 "they fliall know my vengeance, faith the Lord God . And bc- 
 caufe the Philiftimes haue executed vengeance , and rcuenged 
 themfelues with a defpitcfull heart to deftroy it for the old ha- 
 tred, therefore thus faith the Lord God , Behold I will ttrctch 
 out mine hand vpon the Philiftimes, and I will cut offthe Che- 
 rcthims, and deltroy the remnant of the fea coaft, and I will 1 
 execute grcatvengcancc vpon them, with rebukes ofminc in- 
 dignation, and they (hall know that lam the Lord,when Ifhal 
 lay my vengeance vpon them . And thus God reuenged them 1 1 
 according to their handy- worke,in weight and meafure,his c- 
 tcrnall for their tern porall vengeanice , and mcafured to them 
 againe as they meafurcd to Iuda,yca a meafure prefTcd downc, ! 
 (haken together, and running oucr gaue he backe againe into 
 their bofomc . Ft Iibet hominem vindtcAte ? and hath any man 
 yTv».io/<r. 4 2 now lult and courage to be reuenged? faith J tsfuflme : why 
 t» Ortt.Dtm. ft a y trie L or( fe Jeyfurc . The holy Martyrs , whole blood was 
 powred forth vnto death, are not yet auenged,«^?.c\ but they, 
 that is, their blood alone (like tbe blood oiAbet) crieth with a 
 
 kuJ 
 
Brotherly Reconcilement. I \g 
 
 loud voicc,How long Lord,holy and true/locft thou not iudgc „ 
 and aucngc our blood on them that dwell on the carrh ? and it » 
 was anfwered vnto them , That they fhould reft for a little fea- 
 fon.vntill their fellow fcruanrs and brethren that fhouldbe 
 killed eucn as they werc,were fulfilled. Yea Chnft himfelfeis 
 not yet all this while reuenged on his enemies , but henceforth 
 from his paffion he tarteth till his enemies be made his footfioole^ 
 Heb.io.i}. At his bitter paflion when he was reuilcd, he rrui- 
 led not againc,when he iuffcrcd he threatned not 3 but commit- 
 ted it co him that iudgeth righteouflyjnghteoufly indecd/orhc 
 fmote hisfonnesenem\cs , in laying his wifhed blood vpon them, 
 and be fmote them on the hinder parts/or it is to this day vpon 
 their childrcn 5 and hath put them toa perpetuallfhamc . Thus 
 tarieth the head with his members the Lords leyfurc 3 w ho is 
 that auenger of llraell , and will recompense euery man at 
 length according to his workcs.Who are ire then (asketh xAtt- % ibu. 
 jfrw) that »*(hould feekc reuenge? If God fliould feeke it of vs, 
 vbi remaneremtiffWhit fliould become of vs, and where fhould 
 weremainc? He whom' fcuen times in a day , yea dayly and « Prou - 
 hourely wee offend, will not be auenged on vs, and (hall we 
 feekc vengeance on man who hath wronged vs b feuen times in 4 Luke 17 4. 
 a day,yca though ' feuentie times fcucn times iniuried vs fellow 'N* 1 ' 1 - 1 * •**• 
 fcruants? 
 
 Bcarc then and forbeare (aduifcth a graue J PhiIofopher) be- d SmUljt ird 
 hold eucn now is death romming which will makeyou cquall. c ■"-»'• 
 What docft thou fighting and ftabbinghnn? doclt thou wifh 
 any thing but his death whom thou wouldcft reuenge ? Frtam 
 morietnr^hy he mall furely die ; thou loofeltbut thy labour, 
 Ftccre vis quad fkttirxm est . Likethofc blood-thirftic* Iewes, #AAstj 14. 
 tho 1 vowdl with un oa'.h that thou wilt neithereate nor drinkc 
 itilltho 1 haft killed him. And whereas \\kci f /oft/dier tf lifm f\Mmm.i\4 
 fCbrij! f.is cuery Chnftianis called in this warfare,?. CV. 10.4) 
 meisi, by htf captaine in his ftand and vocation; 111 
 
 calling he muftftand and abide till he be called away, , , <- 
 as the h Aiv,cll told JoCeph, Be there till I bring thee word, as it b M 
 thou hadll rfcc'Ccnturions commaund thou (aveft to this foul- , Matb.I.*. 
 dicr, Go^ndhe^eth , and fcnde'i him from his (ratio n, In '.-fit 
 
 tmperAtorx, 
 
k AS.u 
 
 / TUn.nat.hift. 
 
 depart.animul, 
 cap' '• 
 
 n Gen. j.* j. 
 o Job. 1.2ft. 
 Ecclef.5.14. 
 
 degct,tr<tt ani- 
 mal cap. 4. 
 ^ ler. J5.10, 
 
 120 Brotherly Rtconattmtnt. 
 
 Jmperatorls , without his Captaines lcauc and Generals com- 
 maund. Yea, whereas his foule is coopedvpinhis earthly ta- 
 bernacle, like a bird that iskeptvpinacage, with L'aine thou 
 ditlbluelt his tabernacle, and violently breakell the C3ge,that 
 his foule before fhc be called, may flieasabirdvnto the hill 
 Whciefore haue rather patience in the time of adueriitie, vntilJ 
 the pit be digged vp for the vngodly. O tame thou the Lord 
 leafure,yetavvhile,and he that (hall come will come, and will 
 not tarric long to fet him away. Meane while Jet his foule like 
 k Peter lie in the priibn of his bodie wherein ic is imprifoned,tiH 
 thy God fend his Angell to finite him on the ikle with ficknes 
 tha; her chaines fall off, and then fhail (lie come out of prifon 
 wherei.ifiie was fettered, and death the iron gate thatleadeth 
 to the holy citie, fhall then open to her of it owne accord. 
 
 The consideration of which rnotiues if it enter not th 
 mind., yet Hofcete:pjam,confider but thy felfe,-how nature had 
 framed thee a peaceable creature, and thou wilt hardly feeke 
 rcucngc.For whereas (as the ' naturalift well obferues) (be hatl 
 giuen heryoungerfonnes,I meane,other creatures which ar 
 but her bafe-bornc, couerings, as bucklers to defend , and 
 weapons to offend their foe : asfhels to the fifties of the fa 
 knottie barkes to trees oft he forreft,hard hides to the beafts < 
 thefield,(tingstotheBees,bri(tles to Hogges,and to Hedge- 
 hogs their prickes,rough haire toBears/catherstobirds,fca!e 
 to hfocs, and fleeces to the fheepe; yea (as the " oracle of na 
 ture further addes) flings to the Scrpents.fpurrcs to Cock 
 horns to many bealts, teeth and tusks to Elephants and Bore 
 armaveladtnHadendtimveldefetidendum 1 lhQ\t weapons of ( 
 fence, or armor of defence, as he fpeaketh; this mother hatl 
 brought foorth man (though not her eldeft fbnne, yet the be 
 ginning of her ftrengrh, the excellence of her dignitie, and th 
 excellencie of power) vnw : eaponed, vnarmed, vnfenced, ac 
 naked faith P!tme y as the God B of nature fiift created him, an 
 fuicc * returneth naked into the womb of his mother the earth 
 as naked as he came from the belly of his mother; yea , nudifl 
 mum omnium amwahum, moft naked of all liuing creatures : 
 oneniotetr^tofhcwjthat this his mother baremt hm^Xh 
 
 Jere*. 
 
Brother Ij Rectncilcment. 121 
 
 Ieremie y ac$ntentious creature, and a man that fbitteth with the 
 rvho/e earthibut vior Hf*m , thatfonne of peace % Luk. 1 0.6. to 
 haue peace, and if poilible, that peace wich all men. Atwhofe 
 birth ihc feemes to fay to her fonne of peace, as fpake Chrill to 
 the raging (zi^eace and befttll, l>ax hmcprolt, peace be to this 
 fonne of peace. In roy frame of thy bodie I hauc taught thee to 
 bc'Zuovnftivtxly, a peaceable liuing creature.- peace I leaue r o^Un.^/Vs. 
 wich thee, my peace I giuevnto thee . And 11th indeed bodies 
 flic hath gwen creatures futablc to their foulcs/ as f G.Uen tea- /**** T /* 
 chcth) the frame whereof and pofltion is correfpondent to the c^.i. uM ' <cr -' 
 feature of their minds & difpofition; as, the Horfe becaufe he is „ 
 noble fpirited and couragious, ftrong hoofes as hard as flint: „ 
 rhe Lyon becaufe he is magnanimious & (tout,fenced him with „ 
 teeth and pawcs:thc Bui with hornes,which he lets vp on high „ 
 and lookes with a ftiffe necke: and the Bore with tuskes, which „ 
 are Jta* Zuuqvto), their naturall weapons: but to the hcartlcflc „ 
 Hart, theDoue which is peaceable, and Hare which U 3 timo- „ 
 rous creature, hath fhegiucn an vnfenccd bodie, (for thus ij\ ,, 
 fa\hv u*hio\v i pJrif,*Ti dL^KipoviyJ [xt>vrip,)nc'tthei;b2th nature ,> 
 armed the fearefu/l and quiet, nor vnarmed the cruell creatures: „ 
 Oshominifub/tme datum, as hc'fpcaketbjMans countenance be- ' ^>*<1*- *• 
 ing framed vpward and erc£t,fheweth his affcclions fhould be 
 on things not on earth but ■ aboue, on his mother Ierufalcm a- ■ < 
 bouc.whereisfuchavifionofpcace, that the citizens of that * Gj] ' 4 ' 
 common-wealc are ofonc heart, and toule and like brcthicn 
 dwell together in vnitic.His countenance fo comely, and his 
 afpc£fcfoamiable(as Pope* Greporie fee ing once the face of * B?hem.hki. 
 an Englishman, laid, he was AaftmqiutfitAngtlm) Enghfh a.< * •"•-' 
 
 Angels-hkc, becaufe his face like 7 Stephens ftione like y Ad.*.i 5 . 
 the faceofau Angcl,)like aglaiTercprefcmethihe image of his 
 foulc,ho\v amiable and lonely it mull be : which but looking 
 tborow this gl jffc window of the vilagc, leaues there fuch alu- 
 fiernnd rcflcxe of her bcamie .The fmoothmfle of his bodie },' r , r ' : 
 bctokeneth nothing leifc then the roughncflc of his mind, as *> 
 the vnarmedneffc of that, neither the bearing amies of this: for 
 though nature hath giuen him an hand , which ( as thefe two 
 Fathers of* Philofophic and * Ph ifukc note) is boxh home and 
 
 Q^ hoofe, 
 
 
b Galen, ibid. 
 
 in Brotherly Kecincikment. 
 
 hoofc, fword and fpeare, yea all weapons vnto him, bccaufe it 
 can take and handle all weapons of nature, and make any ar- 
 mor by art: yet feeing a* the b one auerrcth, he is £*or«'?Mi//Kor *} 
 c jiriji.u, i. wMfjLutlv, a peaceable and ciuill creature, he is but ( as the c o- 
 pLtK.cap. 2. t h cr teacheth him)to take thefe weapons into his hand through 
 "wiledomc and prudence for his better regiment of ciuill af- 
 faires, and that as a magiftrate and Gods minilter of iufticc he 
 take the iwotd into his hand, to diuide iudgement aright, and 
 giuc euery one their portion of right in due icafbn, left if he take 
 the fword as a magiftratc of his owne mifchicfe , and minitier 
 of his owne malice,he perifh with the fword, and like Saul at 
 the leafHailvpon his owne fword: and though authoritie hath 
 armed him 3S a publike perfon for iuftice, yet nature hath vnar- 
 med him as a priuatc man for reuenge, that as man he hauc 
 peace with al men,Hcb. 1 2 . Wherfore as the A poftle held fome 
 the glafie of nature to behold their long hairc, and fent them to 
 her (hop to cut it for fliame of men, 1 . fir. 1 1 .1 4. fo may 1 bid 
 man behold his owne naturallfaceinaglaflc,and fend him no 
 further then to his owne ("hape, to cut off all brutifh afperitic 
 and roughnefle, left he become afhame-kin of mankind. And 
 doth not nature it fclfe teach ye, that if a man haue a cruell 
 mind as well as long hairc, it is aft amevnto him? Howbcit, if 
 nature as man cannot diffwade him from taking the fword ,(ith 
 (he hath giuen him no armor of dcfence,yet might religion as a 
 Chriftian perfwade him to put vp his fword into his fheath,fce- 
 ing it prefcribes him no weapons of offence. For howfoeuer as 
 a priuate man, it bids him take armes, Spkef. 6. 1 3 . yet is it but 
 the armour of defence, not any weapon of offence faue the 
 fword ofthefpirit.it is but the complet armor of God, & wea- 
 pons of his warfare, not carnall but fpirituall, i.fir.i o. to caft 
 down not withholders but holds, not imagined wrongs, but his 
 own imaginations; and things exalted not againft him,but the 
 knowledge of his Godjto fight not fo much againft flefh as fpi- 
 t\ts;principa/tties, not Princes; not the powerfull, but powers; 
 nor gouernors i n the world, but worldly gouernours , which are 
 princesoftheayre:thatifhe^«/rfi?^/w^tf«^ head, it be of 
 faluation to keepe it from offence^not of deftrudion to plot his 
 
 xeucnge. 
 
 
Brit her ly Rcconcikmnt. 123 
 
 reuengc. If he gird about his ioines it be with the girdle tfvers- 
 ttf y not fcucritic, with his fwordvponhis thigh to execute his 
 vengeance. If'hcfliooehis^r/^it be with peace as with wool!, 
 and wiih patience as with lcad/o be flow to wrath, not with the 
 vvingsofreporttobciwifctoflicdbloud. If he take thcfhield, 
 it be offaith and patiencc,to quench all thcficne darts of the 
 wicked, not of refinance to withftand ininne. And if he take 
 thefword into his hand, it be the (word of the fpirit,to cut a- 
 way the iinne and the wrong, not of rcucngc to cut off the (in- 
 ner. 
 
 Ncuerthelefle,if thy bodily nakedncfTeby naturc.cannot as 
 man vnarme thine affections of rcucngc, nor thine armour of 
 religion as a Chriftian defend thee from offence, yet if in thy 
 fwelling furie thou behold but thynaturall, or vnnaturall face 
 rather in a glaffe, in fhame of thy disfigure thou wouldlt go thy 
 way from wrath, and neuer forget what maner of one thou art. 
 For Licet or* ipfa cerncre iratorum^ quorum ora, facie s, vultuj^ 
 r*HtMntur,2s*ruf/j \pc2Vc1h: If the angric and wrathfull man *£'*•«• V-*- 
 would but behold his owneface how deformed it makes his vi- 
 fogCytjuttaa/teriwindigeretadmontttoMej he needed none other 
 ( faith ■ Qnjfojiome) but himfelrc to rcprouc him . For indeed * n«ml*$ *i 
 noaffectionhath(as f ^^r < inoteth) a more vgly and il-fauou-y^ id,**, 
 red face, vNhcn the hatret (land like bnftles and ({arc molt hot-"/ 4- 
 ridely, the eyes flafh like lightning, and fparklc fire, the tern- »» 
 pics frowHC with wrinkles, and gloomc withcloudic broucs," 
 the noftrils muffing with difdaine, the teeth gnafhing like a » 
 doggc i & inter feaaet at t , and whetting one another like the * 
 grunningofaBore, or grinning ot a Dogge,d)C checkes i\\cl- •» 
 ling like a bladder puft with the wind.thc countenance trucu-" 
 lent and fierce, now pale as death the blond retiring, preiently " 
 red as aTuikie, it ictiiming: the veines (welling with heau- 1 
 the blond, the breathing thickc panting with fighes, thclippcs » 
 trembling withthrcats, the tongue J ith abrupt and" 
 
 in. perfect fpCtch.From which palfey oftngCI tl.cv t r> 1 1 into tlic 
 hptlepfufXVi^, failing fukneffe ofieucngc, z/f cadant ip^vc/ fen 
 in Alios »kicL»:, that thev fall downe themklnes dead, ^rather 
 . adly vnonotheis. VVliu d face of anger when 
 
 C> 2 
 
124 Brotherly Ktcencikment. 
 
 °i)ud kir*e«- 8 TUitdreh obfcrucd in other men, lc(t be fhould fecme terrible 
 
 5& and vncouth to his friends, wife, children and family,he bids his 
 
 boy hold him a glaflc in his anger,that beholding his deformity 
 as women do their fpots, hee might correct his countenance 
 thereby. 
 
 hfbd \v e reade it fabled in that b author,ofthc Goddcfle OMwer- 
 
 ha> that playing on a pipe which blew vp her cheekes , and be- 
 ing checked by a Satyre , laying, That vifage befeemes thee not, 
 lay away thy pipe, obeyed him not then, but beholding herm f- 
 fhapen face in the nuer asinaglaffc,threwit away in greater 
 anger, 
 
 J proctdhinc dixit ,no» eft mihi tibU tdnri y 
 Vt vidit vultu\ V alias inamnefiios, 
 
 iOwd.l.i.<U*rt. faith the 'Poet. And many angry men which haue not beleeued 
 it by report, by beholding their face in a glade haue bene paci- 
 fied and appealed : ^jbufdamiratisprefmt affiextjfe jpeculum 9 
 It hath mended fome angry men to look themfelues in a glaffe, 
 
 kStve.izAir* as k Sextiw obferued , whofe ftrange and fudden alteration of 
 
 f*-^. countenance hath fo affrighted them, that they knew not them 
 
 \ Omdjbid. fclucs, as faid the faid ' Poet, 
 
 ZJos ofrnquefi media frecttlum fyettetis inird, 
 Cognofcet faciem vixfatu vllafuam. 
 And how little of their inward deformitic in mind (faith Se- 
 neca) did that image reflect and the glaffe rcprefent?j9W<v»/#- 
 trdpHtas effe ammum, cttim extra tmago tam fcedaeft ?what a 
 one within doelt thou thinke is the mind , whofe outward face 
 is fo deformed ? How much more within the breaft lies there a 
 more terrible countenance, a more cruell afpeel , a more vgly 
 fpirit, and a more deformed face ? For if the whited tombe and 
 painted fepulchcr be (b ilfauourcd without,how filthy may we 
 thinke is the iniquitie and dead bones of rancor and rottennes 
 withinPIf the mind it felfe could be fhewed,and (Line thorough 
 any matter tranfparenr,/jrt#?ffr? t nos confunderetyW would con- 
 found vs with fhame when we beheld it, and as (he feeing her 
 miffhape and monftrous metamorphofis in a wel. (tartcd with 
 affiightir<5V/2 extent a fngity it would for fearc runne away from 
 her felfe . Whofe foulncffe and disfigure if through bones and 
 
 flefii 
 
Brotherly RetemUtnuM. 125 
 
 flefn with other impediments it fceme fo great and monftrous, 
 grndfinudHt ofttnderetnr? what if (lie were bare of thefefig- 
 leaues that her nakedncfle might appcarc? Surely fhe would be 
 tfhamed with Ette, and like the deformed woman loach w -bile 
 Hie lookes on herfelfe in a glarTe.Thus wrathfuil anger leaueth 
 man quite dead in finne while he Iiueth a finner: thus make:h it 
 theliucly image of God that anatomic oflinne/l^iw.j. ta- 
 king the feare of Godftom before his eyes, filling his mouth 
 full ofcurfi igand bitterncfle , vfing \\\s tongue to deceiue , put- 
 ting Afpespoifon vndcrhis lips , making his feete iwifttofhed 
 blood : and when he is thus dead intre'palfes and fins, fhe puts 
 hisfilihineflearH dead bones in a whited toombcand painted 
 fepulcher. Thus all his members ( as the PfaJmilt fpeakes) are 
 out of ioy nt, and from head to the footc } nothing but wounds 
 andfwelltngand lores full of corruption, thus are all his mem- 
 bers weapons ofvnrighteoufncfl'c, tofcrueiinnc andrcuenge 
 in the luft thereof: as if man with his members were nothing 
 but corpw peceatt, that dead body ofhnne,7^w.6.tf.fit for the 
 graueandpitofdeftruc^ion.Forasthecorpcrallfickncsismort 
 dangerous,and declining to the firlt death of the body , which 
 makcth the fickmans face molt vniikc it fdfe, as nl Plutarch out m ^j,-^ 
 of Hippocrates hath obferued: fo the fpitcful angriem jn,fith he *bk 
 changeth his liuety colour of countenance into the palenefTe 
 ofdeath,doth argue to othcrs,and might tohimfclfc, that hii 
 foulc is very heauic and fickc vnto the fecond death, of whom 
 I cannot fay,Thcmaide is not dead but fleepeth;but like the vo- 
 luptuous widdow ' 1. 7"/w.c.6.)diuorced from her God by the 
 death of grace/he is^Winthe fpirit trht/e/he Itneth in the bo- 
 die^andher^^* isbut^^ujtjherbodie but a icpukhcr,where- 
 in (as our Sauiour fpcaketh; the dead doth kuriehtr dead, Mat* 
 1J.17* 
 
 Wherefore if this fwefUn? onea^ainft another condemned by 
 Saint " P*u/ f be fo deformed in rhc conception of malice and • b&dfe+A 
 trauellofmifthicfe, how vgly(may we thinke)is reuenge the 
 mnnfterit felfc at the birth, when thev bring forth vngodlinefTe 
 intheficld? NeuerthelcfTc if beholding thus thy naturajl face 
 in aghffc , thou bluflielt not at thy fclfe , but going thy way 
 
 CL3 for- 
 
yi6 'Brotherly Reconcilement. 
 
 forgettcflt immediatly what manner of one thou art : yet if thou 
 wouldeft view thy (oules face in theglaflfcofGods word , and 
 looke into the perfect law ofiibertic,/*«fw i .2 ?• thouftiouldft 
 find therein like that in the law, Exod.1%. as' a glafle to (hew 
 thee hcrfpots,fo a lauer of liuing water to wafh away her filth. 
 
 ^YtiMnlti. And certaincly, if as ° Gregorie Nanianzen often read Ieremtes 
 Lamentations to coole his hcate of pride in the funne-friine of 
 profperitic,thou woldeft in thy heate of anger and fire of wrath 
 but reade the lamentable end of thole reuengers, Ammon> Mo- 
 ab,Seir,IdMwea and the Philiftims, E^e^i^. it would allay thy 
 heate, if not fct ©n fire of hell, and abate, yea turne thy fharpeft 
 edge of reuenge, if not defperatc to run headlong on the pikes 
 ofGods difpleafure. 
 
 p li.8.«#r.i» We reade of Saint *tAuftine , that being prone in hisyouth 
 
 llsk.i.cap.2. (as he 1 confeflfeth ) and ready to coolc his luft with the ad of 
 vncleannefle , preuented by grace he was warned by a voice 
 from heauen, faying , Take vp and reade , take vp the Titbit and 
 reade: whe being dire&ed by the finger of God to that fentence 
 of Saint Paul,Not in chambering and rpantonne^e > r R > om, 1 3. 1 3 # hc 
 fo beheld in this glaflethc foulc face of his foule > that it was' a 
 Iauer alfo of pure water to wafli it of this vncleannefle. And if 
 when thouartreadictofatisfiethy lu(t in the heate of reuenge, 
 thou wouldeft but looke her facein the next fentence of S./W, 
 Neither inftrife a»denxying,\hhoi\ wert not paft grace,it would 
 make ftrifc againft thy (trife; enuic thy enuious mind,hate thine 
 ownc hatrcd,and mahgnc thine ownc malicc.Or if thou rcqui- 
 . reft a comment on that text , that r Father doth adu ife thee to 
 
 Im«h *'*** reade the firft Epiftle of Saint /*&»,wherein charitie and loue is 
 moftcommaunded,and in no Epiftlc(as he fpeakcth) more 
 
 iCn i .f#t4 commended. For though the whole Scripture be an f Epiftle 
 from God to man , to loue the one aboue all, and the other as 
 himfelfe/J?/*/^ 2. yet nulla hac Epifiola ardentior eft ad com- 
 THetidandam cbaritatem, no Epiftle is there more earned and 
 
 tTr&.tJvt*!. noctcr fo r l° llc ( as ne l fpcakcth) then this of the beloucd Dif- 
 ciple , who leaned fo on the breaft of Chrifc Iefus, that he lee- 
 med to fucke the teates of his loue . In which perfect law of li- 
 berty et mult thou not lookers that foole in Saint James be- 
 held 
 
3r$therlj Reconcilement. 127 
 
 held his naturall face in the gla(re,to forpct when thou art gone 
 yvhat manner ofoue thou wail: but as the framers of the Iewifh 
 CabalaaddcthisSclahto their reader at the end of cueryfen- 
 tcncCyRepntM apud te,cov\6dcr what thou readeft ; lo muft thou 
 therein at euery period and precept of louc remember that Se- 
 lah of our Sauiour , Let htm that readeth conftder it , r JMathew 
 24.15. 
 
 But if thou be of that gracclefic fpirit , that with * Im/utn the ■fMfr, , 7 
 Apoftatc thou ani werclt tinyr»r, tyw, Ketriyrw, 1 hauc read, 
 vnderftood,and difailow it : 1 mult anfwer thee as Appollinari:u 
 dxdUim^riyviXi «M. *k \yiu<)Hy&% iyvs*{,vz at KaL7iyfo<>tnou 
 haft read it iudeed,but not vnderltood it, tor if thou hadft,thou 
 wouldft not hauc diiallowcd to obey it; yet if thou dafrieft this 
 glafle againft the wall for (hewing thee thy fpots and blcmilhes 
 of the mind: if through pride of the flefti and worldly rcputatio 
 thou refuie this humihtie of the fpirit, and as "BMsuim the blind „ Numt a , l? 
 Seer beat the A(Te, for feeing the Angell ftaying him from go- 
 ing to curfe,which himfdf did not fee: fo thy worldly wifedom 
 checkcth this T foolifhnes of preaching for fhewmg thee this An- % i.dnu4i 
 gell which might (ray thee from rcucngc; yet mult thou thus 
 bc'afoo/ethat thoumaijl he rri>,iceingthisfooli(hneflc ofGod^ ,Corint J' 1 
 condemnes thofe wages of vnrightcoufneiTe in worldly wife- 
 dome,as the AfTe fpeaking with mans voice foi bad the foolifh- 
 noffe of the Prophet, i.Pet.i.i 6.ZJmcamur quo vi»camus : \et vs 
 here be conquered ("faith a 1 Father) that we may oucrcome; t-Xjv^ht*. 
 feeing hie vinci quAtn vincere eft prtftantitujn this caul e to loofe, * •*"/<• » 
 istowinncthcviclonc,as '{bryfeftome aucrrcth . Go not forth *HmmL%iJm 
 to fight, and thou haft wonne the field : ftriue not, and thou art ' ' '' * 
 crowned: make thine aducrfary admire thine inuinciblepati- m 
 ence, that he may report himlelf without fight to be oucrcome 
 of thy long-fuffcrancc and longanimitie . And this is indcede m 
 the life ofloue,and foule ofChriltan charitic, To louc of whom 
 it is hatcd.to honour of whom it is contcmned,to blcfTe ofwho 
 it is curled, and to do good vnto him ofwhomitis pcrfecuted ^ .^ 
 cv wiongcd,faith s //*/?**, if he be not the putatiuc father of that f- ,♦. 
 book.Forthefc are the true proprieties of louc, faith Saint VauI, 
 MwpAtient^x'^coHricoiUyW. feckcthnot her ownc,it cnuieth 
 
 not, 
 
123 Brotherly Rtctncikmtnt. 
 
 not, anditisnotprouokedtoanger,i,Cd>M?.Aiidifitbe pa- 
 c Ub. i.fmpr ****** * aitn * dmbrofe^ debet patienttam verberanti, it muft turnc 
 Lmc 6. the other cheeke to him that fmitetb, Mat. $. If it be curteous,ic 
 
 muft not render rebuke for rebuke, i. /Vf.3.9. \i\t feekenot her 
 owne, it mull not forbid to take the coate alfo,!*/^. If it enuy 
 not, it muft not hate her cnemtc,/>*«>.i 9. If it be not prouoked 
 /0 4/*£<!r, itmuftnotbeangrie without a caufe,^/^r. 5. Z2. and 
 if it endure alt things \ it fhould not refilt muiTie/vr/. 30. Which 
 faying ifitfcemefo hard to flc(ri& bloud,that(rie cannot hcare 
 it, the Apoftle fvveeteneth her bitter potion with fiue comforts 
 and counterpoifons^i./V.z.For tuft this ps thankworthy and ac- 
 ceptable to Godjfa man endure griej ?,and wrong [offering wrong" 
 ful'y. And if this hope of reward cannot induce vs.jetvs fecond- 
 Jy confider, that it is exacted as a dutie, for hereunto are ye called 
 i Rom.8.1^. to be d J ike the image of his Sonne, and conformable to your 
 head. For what difproportion fhould this be, that in the heads 
 parTion , the members ftiold haue no copaflicn? What analogic 
 that the head fhould be crowned with thornes, (J?/*/. 2y.and 
 the members be crowned with rofe-buds? rVtfcdorn.i. 8. What 
 $ loh ii.jj.jj. rcafon,the head e fh#uld haue that dolefull fympathie, to'vveep 
 ora - x - x • vvith them that weepe, and the members that Stoicali apathie, 
 to fcele no griefe and forrow: or rather that antipathic mentio- 
 l HmiLi%.*i nedoffomcby s C«^/^?^»i2^:Toreioycewith him that weptj 
 pp. Anuocb. an( j we p t noC vv j c k ^ j s C y es a j onejDut with all his members tean 
 
 h MmitiM °^°^ anCl droppes offweat ? as h Bernard fpeaketh. And if 
 
 c*nu his moft pathetical crofles cannot crucifie vs with Chrift which 
 
 are Chriltians, yet feeing thirdly, hefufferedfor vs, what reafon 
 but like Paul wejuffer for ChriJI, who hath left vs an enfarople 
 to follow his fteppes to mount Caluarie? And this fo much 
 
 • i.Pet.3. j?. ,^ orc w illingly fhould we l fuffer with Chrift, becaufe when he 
 did nofinne, neither was there found any guile in his mouthy 
 
 k Luk. 13 41. with the good k theefe we may truly confefTejthat we are indeed 
 righteoufly here on the croffe of wrong- fuffering , and receiue 
 things worthieofthat we haue done, but this man hath done 
 nothing amifle. And ifthoudoefl: hope for reuenge, thou muft 
 commit with David thy caufc vnto God the Iudge of right, as 
 Chi\&confmituditu htm that iudgcth righteously \ who feeing 
 
 he 
 
Brotherly Recencikmtnt. \%q 
 
 he \s the Avenger , the Auenger 0$ Ifracil,7yi/.p^.l.hcwil! in due 
 time (hew himfclfe clearely, though the wicked,thc wicked do 
 long triumph, though they fpeake difdaincfully , and make 
 fuch proud boafting, though they fmitedownc his people and 
 trouble his heritage, though they murthcr the widow and put 
 the fatherlefle to death, and fay, Tu(h, the Lord (hall not Ice, 
 neither fliall the God of Ia^kob regard it.- though they gather 
 them together againft the foule of the righteous , & condemnc 
 the innocent bloud,yct at the taft iadgement Jhtll returr.e to tu- 
 Jltce y to tender tribulation to them that trouble you .and to you 
 which are troubled,rc(r, z.Thef.i.r\nd when the Iudgc of the 
 world (hall exalt himfelfc to render the proud after their defer- 
 uing, then will he rccompence thefc men their wickedncs, and 
 deftroy them in their ownc malice: yea the Lord our God (hal 
 deftroy them. Till which time of iudgcmcntjwemu/t put vp our 
 fword of reucnge into his fhcath (as I faid) of patience, and 
 oflong-fuffering, and commit our rcuenge to whom we com- 
 mitted our reward, our hope, and our hauen of refl: whereto till 
 then like his difciplcs on the lake,mu(t we faile with a contraric 
 weather of doing good for euillj Mat, 5. 44. So failed the maifter 
 and Pilot of his (hip againft the raging and toiling waues of Iu- 
 dar3-.for when they went about his death and temporall defini- 
 tion, he went about their life and cternall faluation: when 
 they crowned him with thornes,hc ftroue to crowne them with 
 
 ic: when they gaue him vineger to drinkeon a ftalke of 
 Hyfibpe, he gaue them his bloud to drinkc,to purge them with 
 HylTope as Damd fpeakcth, and make them whiter then fnow, 
 f \d. 5 r . Thus failed the Apoftles and mariners themfelucs:we 
 are pcrfecutcd and buffeted ,and wcfurTer it, i.Cor.4. and thus 
 all paflengers bound forhcaucn the hauen of their hope, and 
 harbor of their red, like 'PauIs mariners, //<f/. 27. mull keepe a 
 ftr.iiphtcourfe, though wind and weather be contraric, do food 
 to them that hurt you, Lul^.6. 2"\ Wrcft not then this f.vord of 
 rr«cn;»eanccoutof his hand to whom vengeance bclongeth, 
 rieuc and make fad rhc fpirit of God, hphtj'. 4. jo. 
 Ficnbloudthirltic Efim would not beaucnged on Uakph lb 
 
 If his father was ahue,lrit it (hould gricucold //inland 
 R 
 
1 30 Brotherly Recirteikment. 
 
 bring bis gray bead with forro w to the graue, Gen.iy. 4 1 . And 
 
 mult leflc mutt thou auengc thee to grieuc the holy fpirit of 
 
 l Da».r.n. q qc j w | 10 j iat j 1 begotten tnec> i e ft t h ou bring not the l auncient 
 
 «iof.j.ie. ofdayes to hisgraue,whoisthe"liuingGod, and B fiucth for 
 
 ■ Dok-SM* cuer, but thy felfe to Sheol, the grauc of hell, and pit of defhu- 
 
 <5tion. 
 
 Thou fayeft,thou wouldft beate and kill fucb a foe, if it were 
 not for his maifterwhofe cloth he wearcth, and whofe ccgni- 
 fance he bcarcth. And how darft thou murther or beate his fcr- 
 • Mat.15.34.41 uant whether bleflcd or curfed, whether of the * right hand or 
 f Mat.*.*. j c f Cj whether like thc p Centurions feruants of going or com- 
 f icr.ic.*?. ni i n g> g° y c curfed, Qr come ye bleiTcd, (for thefe * alfo are his 
 attendants to ferue him) which beare his badge , yea the very 
 image of himfelfe? How darft thou clippe the Lords coine,and 
 deface that image and fuperfcription , which his ownc finger 
 hath ftamped on them, whether pure or reprobate filuer, whe- 
 ther currant gold or counterfeit flippes, feeing he hath fuch 
 companion on them, that he will auengc the bloud of all his 
 feruants, 'Dent. 52.36. and : 4. Neither mutt thou thinke it 
 r Kpher.3.1?. morc l avv f u u to Deate or m jf u f e minimum fanBorum y as the r A- 
 pottlc fpeaketh,the leatt in his kingdome, Afat.i 1 .1 t. though 
 he were blackens the fpoufe fpcaketh, euen the fcull in his kit- 
 chin, and of- fcouring of all things: for whatfoeuer is done to 
 the leatt of his, he counts it done to himfelfe, JMat. 2 5. yea the 
 but touching of them, is the touching of him, yea of his deareft 
 part, his eye, and of that the moft precious peecc, the very ap- 
 ple of his eye, Zac. 2.8. Nay. if thou knewett him to be a vcf- 
 fell of earth and drofle to difhonour,and notofgoldandfilucr 
 to the honour of his maker,yet how dareft thou dafh him in 
 peeces like a potters veiTell, feeing he beareth the image ofhitn 
 that created him: I fay, the image of God that created him? For 
 though when ruft he coyned man of the earth, and ftamped v- 
 P U * J » !** ponhim his owne image, oPefiencc to be a nature etcrnall 
 t EptM.i4« and fpirituall rn foulc: and of the cjuAlities of 1 holme ffe and ngk- 
 tcottfiieffc, whereby he is partaker ofthediuine nature, 2.7Vm. 
 and of his attributes of power to be his Viceroy in this inferior 
 world, gen m 1 .i6. c Pfal. 8.6.Though I fay,when he firft (tam- 
 ped 
 
Brotherly Reconcilement. 1 3 j 
 
 ped this three-fold image on man, Ow.5.; .man by his fill *ce- ■ F ^4.u. 
 faced that oi'ho/mejfe and righteoufnes, and imprinted his o-une c " ,,1# ' 
 image ofanother ftampc, v* hieh wai vnrigrucouindle and im- 
 puntieinhispofteritie,/rr/C3.yetin reflect or* the two other 
 parts of this pnnz,/psntua// etermtie vt lovLc, 2nd porrerfu// ' (one- 
 raigntie in bodieouer creatures, euery man without exception 
 caneth the image of God, 1. C'^r. 1 i.y. and though he be but 
 braiTe and (as I faid) reprobate filuer: Qtalibet ejfgtem Cafart* 
 affishabet, Euery afTe and idio: hath the image and fuperfcrip- 
 tion of this heaucnly C*f* r an ^ kmpcror of the world . Which 
 feeing by man-flaughter and murthcr, by wraih and rcucnge, 
 thou wholy docft deface, as his elTcnce to thv power ofctcrnall 
 being, in killing his body,though thou canlt not kill his foulc: 
 as it tsof thofe diuine qualtties,by blaiting h:s fru'.t in the blade, 
 and cutting ofThis growth and ripening in holinefle and righ- 
 teouineiTe to the image of him that created him, Col. 3 .t o. A nd 
 thirdly his loueraigntie and Lordfhip that his kirgdome ouer 
 creatures by thy mcanes is now departed from him. I hisfhold 
 lo bridle thine hand from breaking downe this image, as it 
 kept ■ Dautd from laying hands on Saul, hecaufe bewMi the x ,.sara 1+9 
 Lords annotated. We rcuerence and dare net deface the k'rgs 
 picture in vshich his rclcmblings,and difpon*tion,& maieltie is 
 but partly deciphered, and how then may we aducnturc to de- 
 ll royman,w ho is 1 James fpeaksiswWr after thefimilttude of God y l»*f* 
 incilence, andqualtie, and power or his creator? And this it 
 thoudoelt, what may we thinkc, but that as Sathan (hewed 
 his hatred to God, \%hen he deltroycd Chrift the ■ image of the t coi.i.u. 
 intufibte God, and » the en^ratten form' cfh'.s perfon : fo thou ha- * Hcb -' »■ 
 tdt him that dul beget, \% hen thus thou deraccft him that is be- 
 gotten, t Job.). What can be imagined , 11" charitie were thy 
 judge, but as the Pardalcfliewcth her malice to man, when in * ^^ifirm it 
 vvraili ilictcarcththat paper wlurein Hie feeth his picture : fo »'4 C 
 thou bewrayeft thy hatred to God, W hen thou ddtroycit mm 
 wherein thou bcholdefi his image, 1. loh.A). Wherefore as he 
 laid ofthe body ofwicked fnudi\if m I ft Tt Tfr her honourably, 
 t is a hnos daughter by procreation, s.Kiw^.o. fo mull thou 
 ihonorably mifufc man how wicked locucrjfith he is the 
 R 2 
 
.ij2 Brotherly Reconcilement. 
 
 Kingof kings his fonne by creation, Efa.64.but as the Apo- 
 ftle (pake of the Iewes though apoftatcs, he is to be beloved for 
 the fathers fake y %om. 1 1. 28. 
 
 Howbeit, if neither the vievv of thy face in a glafle can make 
 thy wrath bluih as a man, nor thy looke in the perfedt law of li- 
 t j.Cor.3.18. bertie,asina c myrror can change thee into the fame image, 
 from malice tomildnefle, from enmitie to amitie,from furic to 
 friendfhip, from gloric of nature to %/orie ofgrace7asby the 
 d Gca.4.25. fpirit of the Lord : but with bloudy d Lamech (til! in thy rage 
 thou doett outrage,! wold flay a man in my wound, and a yong 
 man in mine hurt. \t(fain be auenged feuen fold,furcly Lfimech 
 feuenty times fcuen-fold:yet when thus thou heai eft thy fclfout 
 of tune,out of concord and harmony of louej wifli before thou 
 l^f^fij? gofoorth to reuenge , with Clmas the •Pythagorean, or with 
 f-p/kt.ii.i. AchiHesxw the lliad,thou woldft pu/fare cithtraM^ikt* the Pfal- 
 mift call for the merry harpe with the lute , that the concord of 
 it may drownc that difcord with thy brother,and the harmony 
 of its firings tune the affections of thy mind and heart-ftrings 
 I t.s*m.i&*3. which now iarre with thy neighbor. For as * D at/id by playing 
 vpon his harp draue the cuili fpirit of frenzie from Sat// that was 
 vpon him.fo an initrument ofmuficke,or if thou canft not play, 
 finging ofaPfalme ofDamd y yv\\\ cxpell the cuili fpirit of furie 
 thatrageth in thy mind:4*Ajui* yuMM^X* 9 0tACiP7»ttifnvH< 9 
 h Homtin'Pfd. or a pfalmc of Damdiz'izh S. h Bafi is mirth ofthe mind,tranqui- 
 litic ofthe ibule,a white wand or the embaiTador ofpeace ; a ru- 
 " ler ofthe affcclions, a procurer of charitie, and reconciler of 
 loue 3 acompoferof{trifes,andbrk)ler of rage: neither is there 
 anyfo troubled in mind, and difhirbediiuhought, which if he 
 ' takethePialmes,maynotftraightbeappeafed. For hereby all 
 perturbations and impetuous affeclions ofthe mind, which 
 oucr-rule men many wayes in this life, are quite rooted out. 
 And herein aVzrsp \v nowf )a.7tii*>, as in a common Apothe- 
 caries fhoppe may the furious man find oyntment ofloue more 
 fvveet and precious then the oyntment of ssfaren, which the 
 dead flies ofmalice,hatrcd, ind enure cannot caufe to flinkc, 
 nor putrific the oyntment of this Apcthecarieifoplentifuil is 
 >3 this flioppe ofloue, and boxe of Spikenard, that as it is 
 
 the 
 
Brotherly Reconcilement \ 133 
 
 the ftore-houfc of the Jawe , To it is annointcd with the 
 oyle ofgladnciTe abouc his feliowes. And when thou arc 
 wrathfulland raging toward thy encmie , ' tsfthaHMfiw idut- i^/*/***^ 
 fcth to reade often the fcucntiefifitPlaime as a medicine for 
 thydifeafc. 
 
 Now ifnothing I haue faid can mitigate thy rage, but to the 
 field chou wil: go. and like that brauing chalenger ot'Gtrh thou 
 defireft a combat and deficit thy foe , why boafteft thou in thy 
 vrickedneflfcjO man of power? What w:lt thou do, Omightic 
 man (faith k tsf*ftihe) what wilt thou do ? thou keepeft a great Irfi— M$fj§ 
 bragging; thou wilc.yea that thou wilt^kill a man : Hoc & Scor- 
 
 K'tu y boc &vnafebru,hoc & fundus mtthu poteft : Alas poorc 
 •ags, a Scorpion can do this, this one fcuer,orthefnurteofa 
 candle could effect. One 'kernel 1 of a grape could choke tsfna- 7 x"™£fiu. 
 crecr,?: the "yolke of an eggc could ftifle SaufeiH*: a fifh-bonc ^jM-jm* 
 Yartjti&iw PnfcW) a °pcare DyhCw 'Pcmpeiui, an p haire in his ?££/* 
 milke FrfA/^theSenatorja^fmokc C.uxUu the Orator, thc r hot D 5feS 
 fun €hrjfiftome i tr\d acrummc of bread Goodwin Earlc or* Kent. s ruL'uk.ij. & 
 Huccwe retLtUei} omxu potent i* tHA vt vno malo fmi^o coeqtte- T3*ijJ2! 
 tur: Is all thy bragging power come to this (faith z^hsIik) that f ?«w r*pl ' 
 its butcquall with the imell of a fnurTc, with thefting ofa Scor- $**?& 
 pion, with the fit ofa feucr, with the ftone ofa gt3pe, with the 
 yolk ofan egge, with the bone or a fii*h,with a peecc ofa peare, 
 with an haire of the head , with the fmoake ofa fire , with the 
 heate of the Sunne, and with a cnimmc of bread ? 
 
 Hcare therefore thou man of blood, who like thofc blood- 
 thirftie votaries in the Acles , fweareft thou wilt neither eatc 
 nor drinke till thou halt killed , till ihou haft cacen vp thy brcs. 
 ther as it were bread, and quenched thy th:rft with his blood. 
 Harken O man of reucngc, w ho proclaimed with that voice of 
 vengeance, I mil do to htmju he btthdone tome, Iwillrccom- 
 pence euery man according to his workes : and w retting that 
 le*em t i/ic t i j . threatneft before heauen and earth 
 
 that thou wilt haue lift tor life , eye for eye , tooth for tooth, 
 hand for hand/oote for foote>burning for burning, wound for 
 wound, and Itripc rorftnpe,though it was butgiucnby afoole: r p , ,. . 
 \9tt % Cttfiph§ the wrall'cr , who would not put vp a blow at the <***. 
 
 R 3 bcclei 
 
Ij4 Brotherly Reconcilement. 
 
 hcclcs of an affc,but like an aflfe kick: her again with his heclcts. 
 Know thou afTurediy , that as Lumcch flue a man in his wound, 
 or as the Hebrew reades ic^mrnh to the wounding of him- 
 ielfe,that is the wounding of his ovvnc confcience(fai*h Fern) 
 and hurt of his foule, Gen .4. 23: fo thou art a man-flayer both of 
 him and thy fclf,fecing after it thou abided in death,! Joh.y 1 4. 
 Thus reuengcfull wrath dat poenai dnm exigit , with her ovvne 
 
 vUidtlrtjcj ftaffeis (he beaten (faith v Seneca) while (he Deateth x £a depri* 
 
 x c *ll> mem qutmcrginifi cummer gentenonpofiunt ^ ftriuinghkea mil- 
 
 ftone about his nccke todrownehim which cannot be diow* 
 ned without the drowner alfo . For as wc reade in Anftcphanet 
 of the earthen pot, which by dafhing againlt another poc,bur(t 
 
 y'JAtmtq. 4 j. it f e if c j n p Ceccs . f wc yfbrgetfull of ou r wcakneflc, adfrangen- • 
 dum fragile* confurgimtis, while we'dafh our brittle bodies one: 
 
 \Utcmy.it.t. againft another, both thefcearthenpots are (ruuered to fcraps: 
 and therefore woe to the pot/heard that flritteth T»ithtkepot(heards j 
 of the earth, Efai 4%. 9. Thus as ftrongeft poifon firlt breaketh 
 the veffell which holds it before it hurt anotherj; fo anger (faith 
 Elipba*) doubtlefle anger killeth the foolifh, and enuie flayeth 
 theideot,/^ £.2. 
 a u.Hm\nhunc And therefore David f faith a a writer) comparcth his ene- 
 
 £u!' dthrt m * cst °b ces '^/^« !l8 - w h ic h asb ^ r ^^ 
 
 smm*i cap 4 o! feme) by flinging others exentorate, and therewith (bed forth 
 
 V'Y 1 '**' their owne bowels, Animafy in vulnere ponunt> and loofc their 
 liues by ther flinging. And it is as true inreuenge , (lie failes 
 with her owne wings, and dafheth on that rockc, whereon fhe 
 makes fhipwrackc of faith and a good confeience . The reuen- 
 gcr like the bee, he hath a reaction or repaflio rather,and recei- 
 neththcwrongthathehachdone,Ce/.2.2 5.and while he feeks 
 vengeance on man,finds vengeance ofGod,£ cclef.zS.i .While 
 he (hooteth his fl ing of reuenge,hc doth euifcerate himielfe of 
 thofe^m^/rofmercie,kindnefle, humilitie, meeknefTe, long- 
 fuffering and forbearance, Colof^. 1 l.ssfnimam^in vulnerejpo- 
 fjitj andloofeth his lbule in the wound of his foe . tAlmmUdit\ 
 Str 6(kver extrwfccui &fevajht intrinfecus, faith d Aniline , like the bees! 
 
 Sow. ' outward flinging he onely kils the bodie of his foe, but like hen 
 
 inward bowclling kils the lbule of himfelf,and cafleth both bo- 
 
 dicj 
 
Brttkerly Reconcilement. 13c. 
 
 die and foulc into hell fire. And therefore would 'Chryfefttme eHvmUtu 
 hauc vs be warned by the Bee , and by her example be weaned />? ***"**• 
 fromreuenge: Docit thou not fee the Bee (faith that Father^ * 
 how (he die* by her fringing? By that liuing creature doth God »' 
 teach vs that we wound notour brethren, for we do it through » 
 our owne fides, and perchance like the Bee wc hurt them but » 
 little , but wc our fclucs fhall be no more, no more then that f 
 creature. " 
 
 Hcarc this alfo thou bloody ftabbcr, who beyond the law of 
 retaliation cxa&cft notoncly a tooth for a tooth , and an eye 
 foraneyc/Z)«rfM9. but like /Prepay crt a frabbe for a he, a 
 wound for a word.-with L.imech for a Imall hurt wilt flay a man, 
 and not oncly mete to them as they meafured to thee,but an E- 
 phaofwrongsforanHin of iniuries , and (as f Z?rf/57out of the fOnttA** 
 'Gofpelifpeakethjfrom thy icpcrfluitieofmalicioufncflegiue *£jj* 
 menfurtrnjupcr fluent cm , a meafure running ouer into their bo- 
 fomc. I vvifh thou wouldlt lcamc of Chrilt our Sauiour, who 
 isalambc before his bothfhearer and flayer, was fo dumbe 
 that he opened not his mouth to reuile when he wasrcuilcd, 
 lorfomuchasthreatned when he felt the (tab of their fpeare, 
 J i.7Vr.2.But if thou wilt not lcamc clemencieofthe Lambeof 
 l 3od,yet learnc it for fliamc ofcrucltic it felfc,of the Lion of the 
 j ield , who (as *ALli*yi noteth') is fo iull in his cruel ie , that he 
 ,j ccepesan equall mcanc and mealurc of reucnging his encmie: 
 jj'brthoughhcfccamanfliooteathim and deadly purine him, 
 ]t fCt(2S h Z^frtlIotU and'/7/wr both obferue | if the archer do bZi.».*ft£ji 
 . lot wound him, he neither wounds him if he catch him in h 
 ,; >awes,bucfhakeshim oncly without hurt, and throwing him <*.i». 
 uiowne when he hath thus affrayed him , lets him qo free. 
 ,i,\ndif thou wilt not be more cruell then crueltic it fclfe, and 
 jrorothy Brittifhdemcncie degenerate into moierhcn brutifli 
 , # rucltic , at lcalt be as gentle isthcforine Lion , who fcemes 
 JiCfC to exhort thee with that voice of thtlambe. A/.ttl\ 1 r.^o. 
 ;, '"Wf c my yol'f on thee, douilrarne of me thfit nm I wlyar.Amceke to 
 
 *• For there is none (faith k I a':i.mtt m) who had not ra- v/^r^./,^ 
 ijhcrdie then be transformed into anv fhape and fcatur" ofgM/u. 
 .' >cali , though he mi^lu rctaine the mind ot a man : II 
 
 much 
 
\$6 Brotherly Reconcilement. 
 
 „ much more is it wretched to haue the mind of abeaft in the 
 i5 forme of a man,fith the foule fo much excellcth the body ? But 
 n tlzs^Affternttntur corpora beUarum qmbn4funtipfiftHi$res t 't\\ty 
 » disdainfully abhorre the bodily fhape ofwildc beaftes,who are 
 n thcmfelues more fauage and crucll then they : and fo much 
 plcafc thcmfelues in that they are men , of whom they carrie 
 nothing but the outvvarc lineamennts and figure. 
 
 Wherefore to conclude this point, which thou regardeft 
 not a point, if nothing that is faid can end thy contention and 
 reuenge,yet as the wife man aduifeth xhzcfR^emember thine end 
 tndthohwilt let enmitie paffc y Ecclef.i%>6. For like as when the 
 bees fall out and fight among themfelucs,D*Wc*//0 tnteclupuU 
 ueris totadifcmiturjfoz throwing of a litle duft vpon them (faith 
 ILi.ii.Mdt.biJl. Xc Plmie) endeth all their deadly ftrifc : fo cogitatio morta/ttatu, 
 nLtb.iMirn tnc thought of death (faith ™ Seneca) the remembrance o f this 
 M/.45. generallmortalitie by plague andpe{tilence,fay I, which thus 
 
 long hath toled for her laft gafp,& might now ( me thinks) ring 
 out at laft the death of all malice , might bury all wrongs in the 
 grauc of obliuion ncuer to rife againe . And indeed, Se de hoc 
 xxUbhas.nfetb. mH "do quotidiemigrattirum credere (as "one fpcaketh) to thinkc 
 dt*mcM.coU*t. this day of his ftrifc may be the laft of his life , is a common pe- 
 wt> • remptory and killer of all iarres , & omnium comprtmet mottts % 
 and will (till the moft turbulent (ticklers . And howfoeuerthe 
 remembrance of duft and death cannot bridle the mightie buls 
 ofBafan, who fet vp their home on high, and fpeakc with a 
 cDjfifrwi. ftiffenecke-but like thofc buls in °P/«/4r^, Adpugnamfepul- 
 uerecenfperguntvtmagisirritatiferociant, fprinklc this duft of 
 mortalitieon their faces to whet their courage to the combat. 
 AndastheLionbeatcth himfelfe with his taile to fet an edge 
 on his wrath ; fo they remember their end to haften their fwift 
 / iudg. u.30. reuenge , like that F Lion of might, who conquered rhe roring 
 Lion . Let me Ioofe my life with the Philiftines, yet iam par or 
 terrimum media mors dtrimet (faith Seneca) cucn now wil death 
 fteppc betweenc thefe two hot fpurres and p3rt the fray. And 
 though no remembrance of death could extinguish the memo 
 rie of iniuries betweene them, yet inieEiupnltieris^ caft but a lit- 
 tle duft of the jraue vpon their heads,cV then arc they asquimx 
 
 as 
 
Brotherly Reconcilement. 137 
 
 as a Bcc,and now their hatred and their enuie u perifiedfakh Sa- 
 Um<m,Ecckf.<).6. But let vs (beloued Chri(iian) w ho haue bet- 
 ter learned Cbrift, let vs leaue gAt wrath and lee go difpleafure, 
 before they leaue and let go vs at our death . Let vs tie to our 
 malice,leaft it di~ to vs, and leaue as our bodies with the mcte- 
 yvand in the graue : fo our fou'es with the rod of Gods wrath in 
 the low eft pit.Let vs bury it in our life,that at our death we may 
 goto ourgrauc in peace, and in peace with all men. Let our 
 louc awake that tlcepcth,and ftand vp from the dcad,that is in- 
 terred. And Teeing a friend muft w^atitHtM hv**j as the s naturaJl J«^ 
 mv.i teilcthGentils,andfriendihip worke through, as the'fpir 
 tuallman tcacncthChrittians. Let our friendship fhewitfelte, 
 f ivroi&*un x&Q***i9fy* bencuolence not latent and lurking, but ^^JlMXltfu 
 patent and working in the deeds of reconcilement, and be re- ' * 
 conciled not in word and tongue onely , but in worke and in 
 decde. 
 
 Yet here (beloucd) muft we not ftay in thefc Sanfta and ho- j.rtconrilcmgc 
 Jy places ofvnitic, where is but the cand/eftuke of concord, and u;, • cn -' oa • J • 
 jhewbread of friendship : for thete is a Iudas that can not onely 
 kilTc with his mouth, but embrace too with his amies and 
 workesoflouc when his heart is farrc from vs. And therefore 
 thirdly this agreement muft enter into the heart the holicft of 
 all, where is the hidden Manna and hidden man too , the arke 
 of this teftimonic,and the mercie-fcate of reconcilement. For 
 as (he faid to Sampfon, How canfl thou fay ,1 hue thee, when thine 
 heart it not with me? /ud%.\6. fo how canft thou truly affe6t and 
 be friends with thy brother, who Staying him in the atrium and 
 fancluary of thv loue, (hutteft vp thy heart from him, and fcant 
 once a yearc admitted him into this holier! of all ? The Lord by 
 his Apoftlc commaunds thee this laft , but not lealt degree of 
 agreement,!./*/;/*}. 18. Let vs loue not in word, and like trc- 
 cherous loab by worke* deny it; neither in tongue onely with 
 traitcrous Indos to giue good words with our mouth, and curfc 
 with our hearts : but asm ^r^/againit the former , lo in truth, 
 that ii, hncercly from the heart againft the latter,laith Lyra on 
 thefc words : which is louc indeed out of a pure heart, 1 . Tim, 
 1.5 . Chnlhan without AjJimnlatmSitilx u Paul: brotherly with- 'Rcra.u, f . 
 
 S out 
 
138 Brotherly Reconcilement. 
 
 v i.Pctcr 1.22. out faimrig from a pure heart feruently, faith r Peter . For though 
 men, not oncly fpeake with the tongue of men and Angels to 
 their brethren , but euen giue all their goods to their enemies, 
 xTnSi 6 Jot epi. y ct ( 2S x duftine out ot Saint y JWcolleCteth truly,) ifthcy haue 
 19mh not this ferucne loue out of 2.pure heart , it profiteth them no- 
 
 y i.Conmh.13. chjp^ becaufe though it be in deed , yet not aiMa. j in truth: 
 not before God, who fecth their hearts, and knoweth their 
 roote to berottcnnclTe; but before men, who iuogingthe tree 
 jfygaajUn D y her fruite, arc eftfoones decciued with z apples of Sodome, 
 tUcmitbtw^ chat fceme ripe to be taken,but being rotten wichin, turnc to a- 
 ftes and fmote when they arc touched . Whereas then many 
 cxhibite their beneficence when their bcneuolcnceisinhibi- 
 *M*rh?w ^ T ted; fome like the 3 Pharifees to be fecne of men, and fomc Ike 
 4Lukci 4 .u. thofe b fea(tcrs toreceiuethciike againe: both thefe hatic oput 
 c Fem us i.hz. non veritatem,fa\tl\z c writer, they loue indeed before mcn,vvho 
 5,1 ' looke on the ouifide, but not before God, who beholdeth the 
 
 Luiidc of the platter, whereas their left hand of worldly refpedt 
 (hould not hauc a finger in their giues of Joue, nor fo much as 
 know(faith S. /4uftine)whitthcix righthand of pure confeience 
 and finceritic; doth but as leniently to loue in God their friend, 
 fohartily for God their foe,whofe image and fuperfcription he 
 beareth . Which loue of God aboue all, feeing it begetteth the 
 4 Kmk ui4. ^ OU€ o£°ur neighbor as ourfeifrMatji 2 \\kz* Naomi and Ruth they 
 will not be parted, but the daughter profeiTeth to her mother 
 as Ruth did to A r ^w?#,Whithcr thou gocft I will go, and where 
 thou dwelleft I will dwell,thy people fhall be my people , and 
 where thou dieft I will die. And therfore as thofe paire of Tur- 
 tle-doues or two yong Pigeons,were ioyntly alegail oblatiort 
 for Cbri(t,£^2. fo muft thefe two both together be an Euan- 
 gelical facrifice of Christians, 1. 7*4;? 4.21. AndiftheoneDoue 
 come alone without her mate,fhe fbal not be recc iued into the 
 ark of Gods reft,nethcr wii he put forth his hand to receiue her, 
 vnlefTe me bring an Oliuc branch of peace in her mouth,and of 
 peace with all mcn.fk^.i i.t 4. Which two wings ofcharitie (to 
 eww.x0.kwa7 vfethewordsofSaint e yfir/?/>jfJ feeing as f elfe where henoteth, 
 f*» T[* .i«* t ^ e y arc mc twowmgsohht foule,which were giuen to that Ea- 
 gle the Church of G od , that (he might flie from the Serpent 
 
 into 
 
Bret her ly Reconcilement. 130 
 
 into her $hcc y ApocM. we fhould vvifh them the more, and 
 pray with DantdMut we had the wings of a Doue, that we mi*bt 
 flte away to the hill from whence conrmeth our te/pe, and be at reft: 
 becaufc though thefe two be commanded loucs,and fo a burden, 
 yet arc they not 'orieuot^ t but as wings they 2tc /toht, tjiimxL t k .m^ ; 
 faith the Doue that was coutred with iilucrwings ; and her fc- 
 therslike gold . Onweft fedlcue, a burden they arc, but a light 
 one, faith 'Attfttne, and though commaun dements of God, yet hSir.i+di**, 
 not gr tenon* 10 the godly : ?*onpondpu oner att, fed ala zoUturt, f0 ^' 
 not burdens fuch as beaftcs do carry , but fuch as wings are to 
 birds: Pertant u'ia* tn tcrra,0- portantur ab tllx tn caelum , if thefe 
 wings wee cany here en earth , they will carry vs vp into 
 hcaueu. 
 
 One trarmes them Pedes annua, the twofeetcofthefoule, 
 whereby fhe runneth the race that is fet before her, and wal- 
 ieth tn loue;on either -whereof if (he halt like lame'c3/<r- l2 .saio.4, 
 phibofiethy (he iTiail fall in the way, or rather for her halting be 
 turned out of the way. And therefore confctTed /Vw/himlclfc, 
 that though he had the right foote of his faulc, to loue God fa 
 dcarely as to giuc his body to be burned , and wanted yet the 
 lcU footC of loue to his ne:ghbcur,ir would profit him nothing, 
 1. Corinth. 1 ". Teaching vs thereby to mal^eftrMohtfteppes, noc 
 \\ uh one foote alone, but with both our feete, in following, as 
 hoiineffe tow ard God/o/>r*f<r with all men, lcattthat which is 
 hakiiig be turned bill oftheway,i£r4r.l 2,1 3.1 4. Like the two 
 bkflcd k Apoltles Peter 2nd John, they muft runnc to Chrlt (] 
 both togeiher,thoi!gh the loue of God like the belouedDilci- 
 
 ftfurmc before. For as the Apoftlc hath />W both our :i . 
 jcet ivtth the preparation of peace to run the way or his comman- 
 dements :fothis is the way through which il cm nn.lt run vnto 
 lite,7 hut hewhuhloueth ( tod Should loue I \ !./*£. 4. 
 
 ai.and that by e< odproporti "cmuit not halt mthe 
 
 way , but make flraitcltcppcs with our feete, nor hoppc,lmt 
 walkcinlovc . and fa waikc, that not onclv with 
 
 \c runnc :/.?»>;, the common and Kings high wav of his wrrJm.ii*.,'. 
 undements and r ) .\"/w>r,toblcfle,bciuhte,:indbche- ■!. 
 lent to our cn m y 14. but walkc alio like him 
 
 S 2 /;; 
 
14© Brotherly Reconcilement* 
 
 0Vb\merwvt°fimitHy\r\ the pathes thereof, which are the neare/t and 
 
 \nilV narTAt ' g ain ^ wa y to heauen ("not as more wittily then wifely p fome 
 
 qFer«st»M4th diflinguifh his Euangelicall precepts and counfels , for euen 
 
 r£xod.;a 5*. tne ^ e q f em *t* arc rnandata, Tfalme 1 15?. 3 $.) that not onely we 
 
 /Rom.9 j. loue from our heart , but fo fervently without faining , that as 
 
 ^°[.;;; ie r C/Tf^vvillcclitforthGHebrewes, r / > ^/wifriecl it for the If- 
 
 x i.Kings 18. 4 . radices, x %ahab ventured it for the fpies , v Judith indangered it 
 
 y ^sam.% 1 .! for Ifrael > *Ob*di*b hazarded it for the Prophets , « Efler for 
 
 cap.s0.3s the Iewes, z Jonathan for David, zr Dauid for his countrcy, 
 
 Vil^iyii h Peter prom'ifed it for Chrift, and Chnit performed it, to lay 
 
 downe his life for his enemies, 7^*. 5.6. fo we alfo (liould 
 
 walke in this path of loue;that as hereby we ocrceiued his loue, 
 
 in chat he layed downe h» life for vs, therefore ought weto 
 
 lay downe our life for the brethren, 1 John 3.1 6. then which 
 
 as no man hath greater loue of heart then when he is willing 10 
 
 heftow his life for his friend, John 1 5. 1 3 . fo if like Chnft, who 
 
 layed it downe voluntarily of himfelfe without any taking it 
 
 cBcn.fai.de from him John 1 0.1 8. tor he died c Non quia meruit, nee quia Ju- 
 
 f 4afkjj.i\uri4 j^ M praualutt , fed quia ipfe voluit , not becaufe he deferued, 
 
 for he layed it downe for hisjbeepe, ycrfei 5; nor becaufe the 
 
 lew preuailed , for none could take it from him, verfc 1 8. but 
 
 becaufe he was willing, for he layed it downe of himfelfe; Nee 
 
 modo voluit & oblatm eft, quia volmt oblatus eft, neither was he 
 
 willing becaufe to be offered , but was offered becaufe he was 
 
 ASerinFtrU willing, as Bernard elfewhere fpeaketh . If we could (I fay) 
 
 bcbdp^e/M like Chrirt thus walke in loue of our hearts, we fhould be 
 
 faff.D*m. pcrfe£t as he is perfect , (ith as /Wepicomizeth religion into 
 
 faith and repentance, Hebr.6,1. and Salomon repentance into 
 
 feare God and keepe hiscommaundements, Ecclefi 2.1 3. fo 
 
 our Sauiourhis ten commaundements into tree of hue, Marks 
 
 c^qmn.&Ptt. 1 2.31. and the A pottle e thole two of loue into this one oflo- 
 
 i&inMBflm.# uing our neighbour,^*?*. 1 3. 9. to fhew that this heartie leue 
 
 of our foe is the cattlc-gateof religion, the fhires of repentance, 
 
 the tower and turret of faith, the watch of the feare ofCfod, and 
 
 the keepe of his commandements ; all which are wholly kept and 
 
 fulfilled in one word,wb\ch is th\$,TbouJh*lt lout thptctgbbour as 
 
 %hjjelfefial,y\^ 
 
 Wkcre- 
 
Brotherly Reconcilement. 141 
 
 Wherefore if offending in many things thou canft not fulfill 
 the royall Jaw it is fo large >vu compendium fer*and*rnmommHm 
 leg$tm?W\\t thou hauc (faith a f Writer) a fhort cut to keepe all? f^'"" *•«. 
 
 i CMonftrAbottbiEfitomen^ will fhewthee a compendious way: ' 
 
 1 Loue thy neighbour, and thou malt fulfill the royall Uwjam.2, 
 S.andpraifeGod (faith /J u/ttne) with an inftrument of tenne 
 ftringstforas lames fiid of him who failes in one point that he 
 isguilticof all, fo contrariwife may I fay, that he who fulfils 
 
 I this one point, in fome fort is guiltletTc of all. And thus arc we 
 knowne to loue God when we louc our brother, and cannot 
 
 ' before him allure our hcarts,till our hearts be furc to the other. 
 For as 'lines in acircledrawneto the circumference from the l *>»*!> d»a. 
 
 j center , the nearer they come the center whence they firlt pro- ;rw,i" W ' 
 ceeded,chc nearer needs muft they come one to another , & the „ 
 further orYthey go from it, the more are they diftant one from „ 
 another: fo ourliues in this great round, as they hauc theirfirlt „ 
 being from that indiuifible center of whom And to whom are all ,, 
 
 I things ft\om.\ 1.36 fo the nearer they come him in loue,thenea- „ 
 rermuftthcy needesin afTedtion come one another. And as e- ,, 
 
 j ucry one th.it loueth his brother, loucth God alfo,and is borne of 1t 
 
 f him: lb he that hateth his brother, hatcth God, and if he fay he 
 
 j lo cthhim he is but a Iyer, t.Ioh^. 
 
 Howbeit if through naturall deprauation and humane infir- 
 
 * m\uc } /i<rripit sra ( hnJh*no t anger (as h one fpcakeih; rtcalcth b^ugTrtf*. 
 on thy heart, and like that foulc of the heauen catcheth away ** '2^** 
 the feed ofloue out of thy heart, (tor x hnnuwHrnefitrafct^vti* , idem km. 4% 
 ttam ne hoc po (fern m)yct mult it no: be kept fo long in thy breaft, 
 ttpr$JUx* x that\t line pa(taday,lc(tihc mote of anger be- 
 ing fed in the night with the dew of fufpition, become a beame 
 in the morning, to put out the eye of reafop. For feeing ( k as an 4 H**t. 
 heathen well rcfcmblcth it)Anger is like an head- ilrong horfe, 
 which mufr not hauc the reiiKS,lc(t he throw heading his rider: 
 we had need cprbc this hcart-ftrong paflion and perturbation 
 of the mind, left it carry vs headlong into mill hide: and as wc 
 p H bits in horfes mouths, that they mould obey vs, whereby 
 we rule them in the right wav,fo hm < tu omvcfeec*- 
 
 Pern* t its mouth alio like hoi fc and mule without vndeiltaudmg 
 S } mult 
 
14.2 Bretherly Reconcilement. 
 
 muft be holden with bit and bridle left it fall vpon thee.Which 
 natural! edge and ftiarpc affe&ion,fecing it is whetted and mar- 
 pened by Satan on the ftonie heart of man,to wound the name 
 I Ar'^.hh^ or the pcrfon of his foe: therefore our 1 maiftcr of moralitie 
 Eibx.cdp. s- fheweth. Why, againft whom, how, when, andhowfarre it may be 
 drawnc and Yiifhcathed/Why: in the offence ofGod, and de- 
 m ix0d.3x.ij> fence of goodneCfe.-as m Mofes waxed hot againft Ifrael for their 
 « Num.i(j iy. ij l atr ie, againft n Korah,Datha»^nd Abiramfox their confpi- 
 c i.sam.15.14 racie. £//Aj againft Ifrael for their ApoilafK,* leretnie againft 
 f icr,*.u. me lewes for trteir impietie,and Chrift looked angerly on their 
 children for their obltinacie,G3/rftt^. 3. 5 .'.Secondly, if thou 
 wouldft know againft whom, though thou carry this fvvord of 
 anger in the (heath ofthinehcart,yetlike theminifterofiuftice 
 (ita.T3.)muft thou draw it againft not the good and them that 
 do well, but the bad and them that do cuill. And thus did holy 
 David: Do not I hate them O Lord that hate thee, and am no* 
 I grieued with thofc that rife vp againft thee ? yea I hate them 
 right fore,as though they were mine enemics,P/Q/w. 1 39. 21. 1 
 faw thetranfgrcliors, and was grieued becaufethcy kept not 
 thy law, PfaL 1 1 o. 1 58. 1 will fet no wicked thing before mine 
 eyes, I hate the workes of vnfaithfulnciTe , there (hall no fuch 
 dwell with me,'P/*/. iot. And thus may we be angrie againft 
 miners, no not fo much the man as his manners, as hereafter 
 fhall be fhewed. Thirdly, how it muft be fpent,not in fume, like 
 the foaming fea, that cannot reft till it caft vp mire and dirt : for 
 f H«r/u. this anger is furor brenis, a fhort madnelTe,as he * fpeaketh,and 
 on ely t h ey differ (laid wife' Cato) in continuance of time. For 
 r7lut.^potb. w hereas there be two kinds ofmadncfle,oneofthe head which 
 makes men run out of their wit,and another of the heart,v\hich 
 puts them out of their right mind: thefe angry men hauing nei- 
 ther the wit to gouerne, nor the mind to be gouerned in this. 
 ' fVb. 1. deir* paffion, are the maddeft of all other ; feeing ( as f Seneca noteth 
 ca f- ■• in them) they haue the fame fignes and tokens that mad melT" 
 
 haue, and this mift of anger fo darkeneth their eye of rcafon, 
 that it cannot difcernc things that differ, but as obie&s though 
 little in themfelues,thorough'a thicke cloud feeme bigger then 
 they are indeed: fo whatfoeuer moate the eye of anger thorow 
 
 cloudie 
 
Br$therlj RcccnciUwent. 143 
 
 cloudic browcs beboldcth in a brother, feemeth no IcfTe then 
 a beame. For as ' Tliny noteth, Oculos in comitudi morbo apertos '^'l; *" ktm 
 nihil cernere animo calt^wte, thac the eyes in the failing fuknes 
 though open fee nothing, when the mind is darkened and dim- 
 fighted: (o in comitudi morbo trx, as one m ccajm.es it, m the fal- « Tint *,r* 
 lingfickneffe of anger wherein they fall on others, men haue"*"'- 
 like thofe Iewes eyes And fee not the right, as eares and heaie not 
 the truths but their minds being blinder! that they fee not Satan 
 euer boweth dovvnc their backe for a load of finnc . and anger 
 the daughter o(in\\iiic,2j^Sab£Mtaa{p£2kgth y becomes in them 
 the mother of reuenge. And as anger in her madnefle is blind to 
 augment all faults, and make a moate a beame, and a mole- hill 
 amountainc: foisfhc^ F »T*£»ras * the ApotfJefpcaketh, and x a * ?ct a 9 - 
 cannot fee farre off, but diminifhing the pcrfon or njei^makcth 
 a Cedar of Lebanon but a bramble of the bufh : and like the 
 purblind man in the J Gofpcll , feeth men but //^f /wx, which -^ ioh.ij* ; 
 w ith the * good husbandman, when fhe (hould but loppc with 
 the prunin^-knife ot correction, fhe hewcih downe with the axe 
 ofherownciudgementand reuenge. And therefore (becaufe 
 he will neuer obferuc the mcanc, nor keepc a right meaiure in 
 puni(hing,\vhoin his anger comes for to punifh,( as*7WM aid « Ub.uOfic 
 mod truly) the Romains VfffcW tyed a bundeil ofrods to thofe" 
 axes tfm were carycel before the Confuls , vt vsfoluendu intjce- 
 retur a/ujua mora tra avtequam *d punier dum acce detent 3 that in 
 loofing ofthemfome delay oftimc may allay their anger before 
 they came to punim: as neither Socrates, nor TUto nor Archt- 
 
 vhom 1 mentioned in the beginning) durft punifh euen 
 their fcruants in their anger, lclt rndercorrc^inethcirman- 
 ncrs, they ftiould reuenge them on the men , and tume judge- 
 ment into worm-wood, as* Arms fpcaketn, and* uilticc »nto * cj P * -. 
 gall. Wherefore feeing optimum eji temprrare tr * jn mm toller r.as ' A 
 iia^ii-^owttu to temper anger and not take \t%y*tj ft emgrj jf^.^^. 
 tut . 1 Paul, fphef.^,26. Be an»ry ut his manners ,/ ut ftf-7. 
 
 fane not by anger againft the man. Or if ye chaunce to ex •. cede 
 this golden meane, Ir~af<imim? are ye angrier* as lome 'mtero- * ^~^ 
 uclyvndcHtand it ; llnne not jhat is, lo moderate your af- 
 
 onjthat it be appealed before it built toortli, as our I H- 
 
 gMh 
 
144 Brotherly Reconcilement. 
 
 „ glifh note on that place expounds it. If turbulent motions arife 
 
 ,, in the mind through the corruption of nature } yet let not reafori 
 
 „ confent and obey them in the lufts thereof,that although in our 
 
 „ flcfli we ferue the lavve of finne, yet in our fpirit we ferue the 
 
 / r»TjS/.4-4. lawe of regenerate part, as f Auftmc molt excellently expounds^ 
 
 it. His meaning is, this ferpent like Getttih mud be lmote dead 
 
 in the fore-front and crufhed in the head , left if he get in the 
 
 head as he did into-E*^ he bring in the whole body, &whe fin 
 
 I uCor.WS isfimftied,from this taile of the ferpent leaue * that/?##£ of death 
 
 in our foules. We mull crufh this Cockatrice- in his egge , we 
 
 muft take this little foxe before he do hurt, left growing vp to 
 
 be great, like Samffons foxe he fet all on fire,and like h'erodihe 
 
 foxe fall to be bloudthirftie and rauenous. We mult purge out 
 
 this little leauen, left it foure the whole lumpe: we mult giuc 
 
 this water of bitterneffe no paiTage, no not a little, left like that 
 
 in Szechie/, it grow from the ankles to the knees, and from the 
 
 knees tothethighes,and proueariucr that cannot be parted 
 
 without drowning: we muft daili this youngling of Babella- 
 
 gainft the (tones, left after growth it cry,down with hun,downe 
 
 with him euen to the ground; for this little fire will kindle a 
 
 greatmatter: tbisleaft graine and muftard-feedof anger will 
 
 grow vp to a great tree of hatred, vndcr whofe branches of en- 
 
 uie and malice the foules of the heauen,and princes of the aire 
 
 will build their nefts. And therefore this roote of bittcrnes muft 
 
 not be let grow vp, left many therewith be defiled : this little 
 
 cloud of anger if 1 1 be not diflblued by his heate, will coucr all 
 
 the skie, hide the funneof righteoufne(Te,and caufe much raine 
 
 and no little florme: this cord of vanitie will pullon a cart- rope 
 
 of iniquitic: and therefore for the manner how ye may be angry, 
 
 f be angrie but finne not in your anger. 
 
 Forwhofeieafonandoportunitieoftime, -when it muft be 
 drawne, as there is a time to hate, as a time to loue, and a time 
 of peace, as a time of \Nznt,Ecclef. 3 .8. (6 muft anger not rafhly 
 out of time, nor vnadnifedlj out of feafon be mifpentyfc/^.f .21 
 Sauls flatterers miftooke their time:Thcy are mine enemies vn- 
 iptflly , fai th Dauid^nd hate me without a caufe ,Pfa/ t ^.i 9 .They 
 gather themfelucs not for mine *ffence 7 mtformjfmne^ but with- 
 out 
 
Brotherly Reconcilement. 14 j 
 
 : ©mmy fault OLord,P/*/. 59.$. They hate mcrrithcut dcattfe, 
 i and would dz^xtoy me guiltieffe,Pfalm.6^.^. Thus k Cain* was* Ccr 4- 
 I v?roth with e^W becaufe his facrifice was more regarded: thus 
 I Efati ' was wroth with Uahob , becaufe inthcblcfling he was, Gcn.17. 
 preferred: thus his k ciiildrcn were wroth with Iofeph y becaufe 4 ^ 
 ofhis father he was more fauoured: thus 1 //*«*?* was wroth E * 
 with CWordecai, becaufe he was more honoured: thus" Sajt/m i.Sam.it 
 was wroth with'ZXw/^bccaufc he was more commended, trms 
 v£/w£was wroth with this younger, becaufe he was more ex^ 11 lSt *' t T* 
 aJtcj^Vhichfinne6fenuie,as many fhew it by cauflefTe anger, 
 fo is it moft dangerous to the foule of man, becaufe it is the el- 
 dest finnc, and the diuels eldcft fonne: therefore cals Akfltne it 
 the diuels finnc, IHrnarch the wound and plague, Socrates the 
 axe and fword,#4/#thcrottcnneiTc and ruft , and (^hryfoftome 
 the moth and canker of the foule. For ° this fire confumeth the • *£*** ""* 
 Wood wherewith it was kindled, &CHmfujud}t nutriment 0, and 
 this worme gnaweth the wood wherein it was bred ] this viper 
 cates through thofe bowels wherein it was fed: this moth frct- 
 ccth that garment wherein it was chcrifhed: this canker confu- 
 meth that iron wherein it was nourifhed,^ iufttfftme pojfeffcrem 
 fuumtorejuet, faith Nazjantsn.Knd luftly isirefull cnuie the con- 
 fuming ofthcfl'Jh, and rotting of the bones (^Prou.) tn the en$*mu t 
 and makes him cry with that father, (2 .Sam. 16.) Heboid, my 
 fitme which came out ef mine owne bowels feeketh my Ufe . This 
 was it that made f Ctmon fo infeit to Penc/es, Amtus to AUtbta- ^^f^\ 
 des, Fpamtnonda* to PelcptdAj , Hanno to H**nmb*i/ , FabiUi to 
 Setpto, and MareelLu to Ctftr: which tortureth the mind ol 
 owne polTciTor fo much the more, becaufe as * Anacharfis truly f 7V». **t*y. 
 ob/erued, it is gricued not oncly with its owne aducriuie, but 
 with ottier mens profperitic.as Tim feeing an cnuious man (ad, 
 faid, That either fome great cuill is happened to him, or fome 
 great good to fome other. And thcrfore by r L hryfoftome right- r *«*»/. 4 i lJ# 
 ly tcarmed bellua mnltorum capitum, becaufe as they who feme Slmb - 
 that beaft with many heads , /fpoca/yp. ^, and recciue his marke in 
 their forehead, fhall be euer tormented, and hauc no reft ncr* 
 ther day nor night: lo they alfo that fcrue this bcaftly pafilon of 
 «nuie, and rcceiuc itf Jan and croflc in their countenance , are 
 
 T fo 
 
i/l6 Brotherly Reconcilement. 
 
 (o tormented in mind, that it will not furTer their eye- lids to 
 
 (lumber, nor the temples of their head to take any relt. Which 
 
 s finne as it takes no quando nor oportunicic ofanger, but] is that 
 
 fXom. 7 i ?. tji nne exceeding pnfull: becaufe wheras all other (nines are vnitu 
 
 fere hor* peccata y but finfuli afts of an howers conti nuance,faith 
 
 Damafcene , this is like that inhabiting Cananite and dwelling 
 
 finne, %om. J. 1 7. whereby tnuidns [mgulu horupeccat, the eii- 
 
 uious man continueth finning euery hourc and minute of time: 
 
 fo is it a fin exceeding painefull,becaufe whereas all thofe other 
 
 finnes of drunkenneftc, gluttonies chamber 'i#jr,and wantonejfe, Ro. 
 
 13.13 .in atluvo/uptatem ancHpanttir Aliejuam, ta(te and rellifh 
 
 fomefweetnelTcand pleafure in the aft of their commiflion, as 
 
 Sabellicus in the cited place pbferues: Jola inmdia perpetuo eft 
 
 rnceroriyStrife andenuying are in continuall forrow and i adnefle 
 
 of heart. Onely enuie of all the companic, with fiiine hath (till 
 
 her countenance caft downe, and inwardly goes mourning 
 
 all the day long.Onely enuie like theflie cingetl. her wings and 
 
 torments her felfe in the light of others, which flic labours to 
 
 1 MDtmttr. extinguifh and put out. I pray thee what pleafure (faith* Jerome) 
 
 „ doth enuie yeeld to its owner? what delight, hatred to thepof- 
 
 ,, feflbr? or what fwcetneiTe malice to the maligner? fo runnc 
 
 j> through all thefe perturbations, c^* inuenies tot antmi torment* 
 
 3 , ejuot vitU, and thou (halt findfo many torments, as there be 
 
 „ paffions of the mind, which therefore by fo much might more 
 
 „ cafily be ouercomc, by how much they bring no pleafure not 
 
 „ fweetnefle vnto vs in the aft of committing them. 
 
 Howbeit, if neither we obferue the caufe wherefore, nor the 
 perfons with whom, nor the fcafon when, nor the manner horr 9 
 yet fiftly hath both the heathen and heauenly man too prefi- 
 xed heratcatme<70<w/^?,and fet her bonds of a day, which (he 
 fhall not pafie.Here muft this raging fea flay her proud waues: 
 and if thus farre (lie will go, flic fliall go no further.For as three 
 degrees and ages ofanger are cenfured by our moral-maifter 
 u Lib. 4. itbu. * drift ot lei one, cue; o^oa/*, cholericknefle, which is the infancie 
 **• 5- ofanger, foonc come and gone: another , vtKfU , amarulencie 
 
 orbittcrneffc, which is the youth ofanger, and (tayes boyling 
 in hotc blond for oportunitic of reucnge : and the third 
 
Brdtherlj Reconcilement. 147 
 
 je*AsT077f;, irreconcilable wrath, which is her man-age and Full 
 ftaturc, when fhe will not be appeafed , but remaineth impla- 
 cable without wifhedreuenge. (For as there is a triple growth 
 of pictic in children, jounv men 21)6 fathers, i.Ioh. 2. 14. fo 
 from thisrooteofbittcrneffe, like that * apple tree in Aflyria, jLT^ij'c!!**** 
 fome fruit is but budding, other ripening, and fome growne to 
 imturiticOSocondemnethS.PWthefe three degrees ofhn- 
 full anger, and this three-fold ftate of angry finne, £^6.4.3 1 . Let 
 Mftfer, and bitterncflc, and wrath, be put from among you. For 
 remedying of thefirft, he forbids vsto walkeinthc way of vn- 
 godly anger, be an?rj but /innenof .If tfatpzffaon be too fami- 
 ltar,to ftay vs from the fecond 3 he inhibits vs like finners to ftand 
 in the way ofbitternefle , Let 4// bitter nejfe be put an«y : if our 
 itandingvpon it make vs ftand in that path, to keepc ts from 
 the third, he chargethvs not fit downe in the chaire of wrath, 
 and lye downe in the bed of implacabilitie, Z^-r not the Sunne go 
 downe ipon your wrath: for this is to giue place to the diuell. ver. 
 17. who like the 7 Lion that is grecdicofhis prey, when Ae-**™ l3|, * # ' 
 Sunne is downe creepeth foorth in the nigh t to leeke w horn he 
 may dcuoure. & quiet is tempore ad animum trtcundt accedit 9 2t\d 
 on the night feafon commeth to the angry mind in his bed, faith 
 • Gregortc, 2nd bringing to his memory the greatneflc of the 
 iniurics,exaggercth euery circumftance, and flieweth tlicm in- 7** 
 tolerable to incenfe his reuenge: and therefore notlem metuens 
 beattu PauIiu, blefled Taul fearing the nighrs occalion for a 
 work ofdarkneiTc(faith , C^rr^/?<?wr) dare not let one go angry d £■■** M •« 
 to bed, left the Prince oFdarknefleaduantagcd by his lolitari- f 
 nefle, finding his houfc (wept from charitie, and garnimed 
 with hatred, bring in fcuen other fpiritl of malice worfc then 
 the former of anger: but would haue him though he bearnny yet 
 ™*rjN>/vnto wrath, but examine himlelfcvpon his bed in his 
 chamber,and be Mill, Pfaf.^Acft on the dav hailing conceiucd 
 forrow, he trauell with mifchicfc in his bed, and in the mom 
 
 foorthvngodlines: left the cloud ofangcr (to allude with 
 
 I itherjwhich wa* gathered on the day bvhisheate,being 
 
 not difl'ipatcd and diflohied with the Sunne, be augmented 
 
 with the nights vapors of chafe and fretting, and make in the 
 
 X I BD0C1 
 
148 Brotherly Reconcilement* 
 
 morning a tempeft of wrath and ftormc of rcucnge. And thcf-^X 
 fore as to king Attain yTompeyinA Ant if at cr ,natalnfnit fart- 
 fa, the day of their death was on the day of their birth; fo wold I 
 the Apoftle , vt iradteortacMm die dectdat , faith zsfmbrofe on 
 thefe words: that as Ionah his gourd came vp in anight,and wi- 
 thered in a night, fo this roote of bittcrneffe which fprong vp 
 on the day,(hould be fmote at the roote with the worme of re- 
 W.wmaL ' morfe on that day,and wither away. For as the beaft b Epbeme- 
 c *?- *• ^ ron, or S^oCm, (as e 'Time cals it rather) whofe name is from 
 fcjl.cap.se. ' his nature; for as his name is fo ishe;being bred in the morning, 
 flics at noone, and dies at night with the fetting of the Sun. So 
 would the Apoftie hauethis beaftly affe&ion to be but Ephe~ 
 meron alfo, a day old at his death; that although in the morning 
 anger be bred , and grow to ftrong hatred at noone in the 
 height ofhishcate, yet it liue not wrath till the Sunncbe gone 
 downe, feeing Non ampltus vna nobu die ad tram indulfnApafis^ 
 dHomiii.to Ita, The Apoltle hath allowed (faith d Ch r yf fiome) but the 
 UAoxap.). fpacc of one day for the age of any anger. Wherefore as we fay 
 oftheToad-ftoolc,^/>^r,«;m/^r,itgrowesvpina night and 
 dies in a night, fo muft this Toad-fwelling foole die on the day 
 wherein it was borne, its wombe be its tombe; yea be like the 
 vntimely fruitc of a woman,which pcrifheth ere cuerit fee the 
 t™p* 17 ' Sun,left flecping with the mote of anger(to vie S'Auftines ofie 
 allufion) thou water and feed it on the night with the dew of 
 fufpitions, and rife vp in the morning with the bcame of hatred 
 and malice in thy mind.This good lefibn Epiphamm (as he con- 
 fefled to the Abbot Htlarion) well obferued, Ex ejno tempore afi 
 fampjihtinc habttum, non dimiji altquem dor mire qui aduerfnm me 
 haberet altquid, necjue dormitti habens aliquid aduerfpu aliquetni 
 Since I tooke this calling and habitc vpon me, I neuer let any 
 mango to bed who I thought had any thing againft me; ror 
 eucrwent to bed my felfc when I knew I had any thing againft 
 any man. And thus indeed fhould the Sunne not go downe v* 
 pon wrath. And time too to let our wrath fet before the Sunne, 
 feemgfatis ad iramvna am altera hora, an hourc or two (faith 
 Chryfbflome) is too long to be angrie, & fttjflcit diet ma- 
 litiajtta, as the vulgar rcadeth it, the day hath enough 
 
 with 
 
 / Mat.*. 34. 
 
Brotherly Reconcilement, 149 
 
 with his owne malice cVwrath,to heap c wrath againft the day 
 of wrath. 
 
 What fhall they do then in this day ofiudgement, ypon , ;y fi **f«* 
 KVnofe wrath no* vmm dwijedtAntorttm armor nm fol tcjtu occh- 1 
 
 £*//,thefunnenotofone day but of many yeares (as 8 Ierome tTtm.i.t}ifiM 
 fpeakcthj hath gone downe : but that this eye of the world be ^' 
 as of their wrath a raithfull witneiTc in hcauen, fo a fwift witnes 
 to their iudgement in hell ? Which implacable and cruell men, 
 as they were foretold to come in thefe laft and penllous times, 
 a.TWw. ; .3.euen fo now are there many implacable men , who 
 this day haue fulfilled this fcripture inoureares and eyes too, 
 to whom our S auiour may in vaine eric J W Ma> nO/^bc reconci- 
 led, being indeed as h Demofthenrs called Phtltp> i^fyo* «t\/V- ^PtiLf. 
 Atte.x.-nti irreconcilable enemies; or as Patreclas in Homer told i JUsiMx* 
 
 Thou art vnappcafablc zsfchtiUs : PcUnsfazt he neuer was thy 
 father, nor ThetU thy mother. 
 
 ' y\AVKtt / fc ffl TIX71 QcL\et <T<TdL y 
 
 »*Tf A/ T rihiCetTVt, 07 1 7VI V00( I7lf rtTHP^ 
 
 God lure is not thy father, nor his fpoufe thy mother, but the 
 raging fea it bare thec,bccaufc thou cantt not re(t,and the hard 
 rockes begat thec/uh thy heart is as hard as a (tone . Whom if 
 with l Phirmx the Embafladour of peace, Iftiould aduifetobe k idem J.9,1 fU4 
 reconciled and appealed toward Agamemnon with that grea- 
 ter example ofperiwafion, 
 
 euen God himfdfc will not alway be chiding, neither kec- 
 pethhe his anger tor eucv y P/a/me. i o}.g. yet this (tonic heart 
 would admit no inltrudion , but like the wall lend backc ihc^ 
 lift words and e echo of this exhortation, tha» \s % 4*g*rfor*mrk 
 I will communicate with him.v/t 0*\<u «A /utvi^er, neither 
 word nor worke,T^/ y ^ +*i*Z<rd&iu)t^o-k^i^H*\y*<txj*C%f, 
 before he hath feclcd my fingers, ani! payed tor his bitter con- 
 tumely. Thuf would tsfcbtHes anfwer peace-making 1 Ikllor, llJt ^ 
 ixij? tpt -9 stJfiAffftffM, It i* no morcpolfiblc for mc and thec ' * "* 
 
 T 3 to 
 
1 50 Br$therly Reconcilement. 
 
 to louc and agree,then the Wolfe and the Lambe,nor(Tial any 
 thing agree vs till I be reuenged. And indeed when men fas one 
 notcth) T#/#<?r* fi Udant [cribunt fedmtrmore Ufi , write their 
 owne fcandals in the duft,and other mens offences in the ftony 
 tables oftheir heart with the point of a DizmondiVtp/Hmbea* 
 gerant irxs fas "TUutm fpeakcth of fuch) engrauc them in lead 
 with a pen of lead, foreuer r how can there be reconcilement, 
 when they aske their brother as the ferpent did the husband- 
 man in thefablejHow can there be euerloue betweencrstwo 
 hereafter, ivs&viyu 7w wit^m o^, cv <h rfo Tvpfcov 7iJMj fo 
 long as I fee this (tone which in ttcad of me thou fmotelt^and 
 thou this toornbe of thyfonne whom I flue? Thus when all 
 m Ds T*k& their other finnes end with their a£t ( faith m Cjpria»)and are 
 inure. bounded with that prefent time of commmiflion , as their lu(t 
 
 ceafcth when cooled with ftolcn waters , their gluttonie fatif- 
 fied when their ftomack is gorged, their lying filent when the 
 report is belccued,their idleneffe refrefhed when the bones arc 
 wearied,their drunkennes fulfilled when their appetite is quen- 
 ched 3 their (laundering furccafTeth when their brother lsdif- 
 graced, and their oppreffion remittcth when he isdeie&ed; 
 onely their implacable wrath and vnappeafable malice ncucr 
 endeth noreucrrefteth,but in thegraue the houfe of its age, 
 Ecclef.9.6. and faith, (lie doth well to be angric vnto the death. 
 a v*i. MaxAA. That as it was doubted of n *Sy/<*,whofc laft gafpc breathed out 
 9> ca l>'l -. threatnings , whether himfelfe or his Anger dtedfoener : fo may it 
 
 be doubted of them, whether their life or their ftrife will firft 
 * ftmtnt.de fir. g iue ouer « VotzsThejptJiM in ° Plutarch fablethofhis infernall 
 nw».vtwUci. viuo,that fomc foules there like vipers hanging on together did 
 bite and gnaw one on another , ob memoriam imuriarum in vita 
 aciarum am toltratarumjtmtmbnno old grudges and wrongs 
 done and fnrTered in their life time here on earth : fo may it be 
 feared that thefe a(feruatorestnitiriartim y asthcfpirit cals them, 
 Leuit.x 9. 1 8 . whole hatred is that inimicitiafeculi, £^£.25 .15. 
 or rather fecuh fecptlorumSox euer and euer,as with hell they are 
 at agrecment/o haue made that couenant with death, 
 
 P totttinjb, i'AV c mors mihifimet trot: 
 
 Though vte be deader malice [ball not die. 
 
 But 
 
Ifrither/y Rectncikmwt. 1 5 1 
 
 'But then my ghofl with thine /hall battell trie. 
 It is to be feared that in hell they wil not agrce,but that though 
 themfelues be mortall on earth, and (hall dieiike men, yet their 
 hatted will beimmortall in hell , andl&ethofefpirits bite and 
 deuourc one another. And then as q Tomaru the Scythian 4 / ; , 
 Qucene replied toblood-thirHic Cjrtu , when his head was 
 tht ownc into a tub of blood,*?*/** te /anguine Mumfirijfliy Xo*> 
 obit thy felf with blood Cyrtu ,which Jfti vnquenchabty thou tinrfted 
 *fter:Co when thefe Salamanders, that through their cold cha- 
 ritic could willingly hue Hill in the fire of contention and ha, 
 tred,vvhcn thefe f ctW«v/«i,implacablcme,w hole d V/?groK/ui^<, rRomi3I . 
 as 'ffcwrcals it, whofc hard heart like the (tone 'Asbeflon be- I ttuiU-Xf 
 ing once incenled with wrath, is for euer vnquenchable, fhal be yum***** 
 calx 'without repentance) tt< 7$ nrv^ ieCirov, into that fite that 
 neucr (hall be quenched, M*rke 9.43. then Salamander, SatU 
 teuwe quern fittjsli , let thine vnquenchable heatc and heart 
 take it fill of vnquenchable fire which it (til defircd. But I hope 
 better things of thee (bclouedChriftian) and fuch as accom- 
 panic faluation,though Ithusipeake oflome mens implacable 
 , malicc:for cucn the beft men (as'one notcth) may in their cho- 1 TuULb.i Efi. 
 |lcr be trrit tbtles, quickly prouoked , fed t amen et tAm plACtbiles,* **"'"' 
 but yet will they not alway be chiding, neither keepe they their 
 ; anger for cuer. But I fpcake of the man of wrath , who though 
 like him in x Homer he fecme to haue digerted all wrongs, x Wl/:/i 
 
 AM* yi x} writiefov v/h *oTor off* 7iAi^o*»f, 
 
 Er r Mnr#/ ritffl : 
 
 I /et (till keepes anger in his mind, and lets not godifpleafure 
 
 i from his boiling heart . And woe is me (Cmh'Dauidj that I 
 
 ; dwell with 'JMefech^ and haue my habitation among the tents 
 
 'zfKedar: my foulc hath long dwelt among them that becne- 
 
 niesvnto peace. I labour tor peace, but \\ hen I lpcakc vnto 
 
 hem thereof,they make them ready to battcll,/y*/W 1 20.And 
 
 hough men labour for their peace with that ambaiTage of 
 
 ■>cacc, Peace be to this h^ufe: Is it peace my brother? They 
 
 lske hiin,What peace ? What haue we to do with peace,turne 
 
 3ehind me.Though with U*kob they fliould bring them great 
 
 ;ifts to winne, and good w ordes to wooc their reconcilement; 
 
 they 
 
152 Brotherly RecBncikmtnt. 
 
 they more implacable then Efau % who relented herewith , and 
 vnappeafable like Achilles, whom thefe could not pacific,wold 
 rcturnc like Ttautds foes, hatred for good wilhand though they 
 giue good words with their mouth,and falute with zpax vobis, 
 yec curfc they with their hearts , and blcflc vs with a pox vobis. 
 y TuLiuM.i. When y ( Qmntitis the Confull made an oration of peace to pa- 
 cific the tumultuous Romaines, this raging fea (as one well re- 
 fcmblesthem) could not reft til the Decemvirs and the molt ho- 
 norable worthies of Rome were exiled, and yet when he had 
 y eeided th em the expulfion of thofc noble fages , this implaca- 
 ble people (more troublous then that working lea which cea- 
 Ccd from her rage when lonah was caft out) ft ill carl Tp mire and 
 dirt: but when he faw,that ('like that townc clarkc in the A £ts) 
 by nomeanes and fatisfa6tion he could (till the raging of this 
 (a 9 and the noifc of her waues, and the madnefie of his people, 
 Pro Deumfidcm (Taith he) quid vobis vultis f Good Lord firs 
 what mcanc ye,or what would ye hauc? Tribunosplebis concupi- 
 fiiiy concordU cah[a conteffimns • Decemviros deJiderAftu, creari 
 paflifnmpu. Decern virorum vosperufumeft t coegimu4 abire Ma- 
 giftrAtu. (JtfAnentemeofdempriuAtos irA vefirAy mori At que exu- 
 lAreNobiliflimossuiros HonorAtijJimospaflifutnHS. Tribunos plcbti 
 ere Are iterum volHiftujreAflis.ConfulesfAcere veftrArum pArtium y 
 noflrAturA opprefA tulimm &ferimus. Ye defired Tribunes and 
 Pro&ors for the Commons againft the Nobles, for peace fake 
 we granted it. Ye then required Decemvirs or ten ioynt gouer- 
 nors, we fuffered them to be created.Ye were weary of the De- 
 cemvirs , we forced them to giue oucr their office and leaue 
 their placcrYour wrath remaining the fame toward them when 
 they were but priuate men , we fuffered thofc mod noble and 
 honorable men to be baniflhed.Ye would needs haue Tribunes 
 againe creatcd,ye created them.To haue Confuls ofyour owne 
 fide and faction , and our lawes and ftatutes to be broken v»c 
 liaue fuffered.,^/* *;?> finis dtfcordtArumfGood Lord wliat wil 
 pleafe you,and when will ye be quiet? EcquAttdo vttam vrbem 
 hAbere^ecquAndo communemhAnc ejfe pAtrtAm licebit ? We haue 
 many outragious waues, like thatraging fea of R6me, which 
 like the Northern* fea ncuerrcft , but working and ftorming 
 
 with 
 
Brotherly Reconcilement. ijj 
 
 with fome tempeft or other drill caft vp mire and dirt.for indeed 
 
 (as'tSVftfftinoceth trulyj In f rigor* fepttntrtonem^ vergtntibtu **■•'**■**•'» 
 
 immanfHetujHntin^cmA^fM^fimtlamMCAUyZi the Poetfpeaketb, 
 
 Some are borne fo tar North in the Frifcland or Ifcland rather, 
 
 ; of charkiejwherc the floods of iniquitie haue made a great froft 
 
 oflouc 3 that lfone wi.h Abraham would yeeld their owne right 
 
 to buy peace at their owne rate.- if with Agamemnon fin the 
 
 I *Poct)they would offer them all they pofTefie, like cruell e^f- *H:m.u , 
 
 ) chtlksxhcy would not be pacified withrcafon, becaufe they 
 
 • fecke not theirs but them; and like the roring Lion, not what, 
 
 i but whom they rmy deuourc . When their brethren would 
 
 i make with thefemen a couenant of peace, they anfwer with 
 
 I Nta/h the Ammonite, i.Sdm.i 1,2. On this condition will I 
 
 1 make a couenant with you, that I may thruft out all your right 
 
 i eyes, and bring that fliamevpon all Ifraell . And thus like the 
 
 b S witters, hauing made their enemies liues tributary to their \H^j^ '' 
 1 fwords , Hafltum atcUuer* pro pulmllu fibi fubijctentc s dtfeumbe- 
 rtnt & odio tnexplcbtlt hojitum cruorem hnurirent , would fit on 
 them like cufhions, yea wold tread them like clay in thcllreets, 
 and eate vp Gods people like bread,and then fit downe in quiet 
 and reft vpon them. Whofc malice yet euen in couqueft wold 
 be fo implacable to thole whom it ha;h fubic&cd, that as C /Y#- • If *-* ***«• 
 tArcb aduifeth,i$*//> modtum pritu comedtrefiiik to eate a bufriel 
 of fait with a man before thou truft him and make him thy 
 friend: fo multt fuiid modi) cum illu print come dendi y zs*T*fy 4 1AM <*#*, 
 (pcakcth,manybuQielsofialtfhould we eate with them before 
 we could win them to amitic and make them our true friends. 
 : mall I faytotheic mortall men of immortall malice? 
 Hi ill I labour to cure their maladic? No, no, Ifhouldlabourin 
 ?ainc,Ifhouldbu:lpendby (trength invainc andfornoughr. 
 JLtWHlncrAremidiummcdcntis nondAmittHHt (faith* Cypridn) eDtZ*U& 
 her wounds, herfv\ellingand fores full of corruption, (he will ' 4i " r ' 
 not hauefearched with wine, but be wrapped and bound vp, 
 and mollified with oile. CMditttd eftrefttu ahitha merb;u, Ma- 
 Hce (faith 'Chryfoflomc) is the kings euiilof the foulc , and can- f v, E ^ k ^ 
 not be cured with the balmc oxGileAd, nor by any Phifition 
 there. Her bruifing is incurable, and her wonnd dolorous, 
 
 V 
 
1 54 Brotherly Reconcilement. 
 
 there arc no medicines for her. We mult lcaue her to the cure 
 
 of the King of kings , who onely giueth medicine to heale her 
 
 ficknefle,ind healeth all her infirmities.Onely I wifh,that ifthe 
 
 ._.. - Viper will (lill be aViper to retaine his poifon, be he charmed 
 
 wderijpexit.jp' neucr io wifely , that then the wile Apothecary would in iu- 
 
 /ahiocomavju- ftice make Triacle of him to expell poifon out of others, Jgui 
 
 aim conduur.i non comget feipfum >tlij corrigant fe per ipjum: I meane he wouid 
 
 Taw't"ftii#ia ^ Ct V P tnis hrszen Serpent on a pole, for a terror to them that 
 
 f*tu,vtiU,ui a will be bit with the fiery ferpents of hatred and enuie. 1 meane 
 
 ^/nulrTemmTs, inat if their malice,! ike * Lots wifc,w ill (till be looking backc to 
 
 non retro r,jp t ct. t he fire of Sodome, and not forget that which is behind , that 
 
 xemplumdante's then iufticc would turne her into an exemplary pillar of fait, fet 
 
 tpfinmaneant to f ca f on others that pafle by that way . 
 
 ^iug m Pja.j$'. But let vs beloued,feeing we are the % falt of the earth 3 to fea- 
 a.vfcjanexhor. fon others , not with this example of Lots wife, but with that 
 
 tationtotorgtt ' i iri i i c 
 
 and forgmcall -word of reconcilement , l powdred with (alt to keepe them horn 
 Math's ii. tn ' s rotcennenr<: of the minde,and putrifacTtion of the bones. 
 h z.Conn.j.isj. Seeing we (I fay) like ^Abimelech fow fait in others with 1 S/iJ&a, 
 'f\tfc 9 \*' to nea ^ e tnc infections and deadly waters of ftrife and conten- 
 li Kin^s 2.2i. tion,let vs for fhame haue m t hat fait of grace & wifedomc in our 
 m Marker S^ j^/^^q y aue p eacc onff w j t h another f to keepe our foulcs from 
 this putrifadtion ofmalice, which the often (hining on and go- 
 ing downe of the funne vpon wrath,caufeth to (tinke in the no- 
 (this ofGod. 
 mTomAofomii. Vtterly forgiue and forget f faith B e^/z/W/pcaking of this 
 4z.m9rat.D0n. fameargumcut at this very timej vtterly forgiue thofe wrongs 
 » which euen to thefe dayes ye haue kept in remembrace,at kail 
 » in thefe dayes of Chrifis Natiuitie forget and forgiue them* 
 » The funne ofone day fhould not haue gone downe vpon your 
 >' wrath, Et multi files occidermt, and alas many funnes haue fet 
 vpon your hatred. 
 
 Let once, once (I fay ) let go difpleafure. Let all bittcrncfle, 
 and anger, and wrath be put from among you , with all malici- 
 ou(ncGe 9 £phefi4»i 1. Wemuft not onely crop like the Oxethe 
 blade of anger in the eyes,hands and tongue where it fprouteth, 
 but plucke vp the roote ottittertteffe in the ground of the heart, 
 Icaft it fpring vp againc, Wcfnuft not onely loppe and brcake 
 
 off 
 
Bfitherly Rccenciltment. 1 5 5 
 
 off the branches of **£*T,and (hake off herfheaues of euill frea- 
 king, oricatterhereuillfruite otnratb, and yet with that tree 
 (Drftf.4.) leaue malice the ftumpe of his rootes in our earthly 
 minds (for that is to purge and prune it that it may bring forth 
 more fruiter) but with Chrift alio lay the axe to the roore of the 
 trec,znd r*ke away a// ma/tchufces, ihc plant which his heauenly 
 Father hath not planted . Neither mutt we fo yet lay the axe to 
 thcroote,tohewitinpeeces, andfoleauc it in the ground of 
 our hearts and earthly minds : but feeing there is hope of a tree 
 if it be but cut downe , that the rootc will yet fprout,and the 
 branches bud againc when the roote is left in the earth, lob. \ 4. 
 -therefore mult we tollercjakc arvayzX malice and malicioufnes. 
 And becaufc the fire of hatred and hcart-burne can hardly fo 
 be quenchedjbut that fomc fparke of dilpleafurc or tepiditic of 
 grudging vvil remainc hid vnder the afhes of reconcilement,or 
 at lcait giuc fomc fmokc ofdifaffe£ting , though malice be put 
 out and hatred be extinguished : therefore mult ye not to much 
 put out,as put out from amon^you^ and not fo much quench, 
 asr^rfjr^allmalicioufneflc, the roote with the branch, the 
 burni ng coale with the flame, the dead coalc with the fmonke, 
 Jet both be put out , and that from among you,out of your 
 hearts. 
 
 Which rootc of bitternelTe we fhouldfo much rather vveede 
 
 out of our minds, becaufc the roote thereof is fo bitter in our 
 
 foulcs,as to arraignc vs at the Kings bench, and bcarc s an a&ioii 
 
 ofmurdcrin the court of hcaucn, I. hbn ".t $.H'J.-o (obatetbbU 
 
 trotberss a tnati-flyer /J'or thus l\\c Iudgcof the world giucs his 
 
 charge) and t* l*oxv it is law, that no man-flayer hath ctcrnall 
 
 life abiding in him. For although humane lawes bind the body 
 
 then the mind , and the hands rather then the heart , and 
 
 ike the Spiders webbe catcheth but little of- 
 
 ; flics, and lettcth the mightier like birds (lie away, 
 
 fend with the net takes gre at offences and lets the fmall lcape 
 
 through It: yet this heauenly Law-giuer catcheth the mightie 
 
 etrcraftic murdcr,nswell as the dead flics of hatred and 
 
 mahce in the text and webhe of his law,/- and*ta- 
 
 kcth in his net of malice thcthoughts as the a«5tibns of murder, lwb J ,J * 
 
 Vi as 
 
155 Brotherly Reanciltmtnt. 
 
 it were flies, as birds in that net ofhis Gofpell,C%/£,c.22. 
 • Ik* <***'' Thou halt not fhcathed thy fword in his bodie (faith *Aufli»e) 
 n nor made any wound in his flefh , nor /mote his bodie with a 
 
 * blow,tbc thought oncly of murder is in thine heart, and thou 
 » art counted a murderer before him who asketh efpccially the 
 *' heart.7//<? v'tttit & tu eccidifti, he is aliuc and yet thou haft killed 
 M him : quantum ad te minet occidifli quern odtfli y to thy power haft 
 
 * thou flaine him whom thouhatcft. And therfore are thefe two 
 h at ra/and murder coupled together as yoke-fellowes in that 
 long teamcofbeartly workes of the flefh, which draw men to 
 perditionj^w.i.ao.G/r/. 5.1 1. And as the father and the ton, 
 deuill and cuill, differ but a !ettcr;fo the mother and the daugh- 
 ter,^ w and poj><^) arc no more nor fo much diltinft in deed, 
 when (he like concupifcence hath conceiucd, and bringeth 
 forth finne in the a6t,butboth are counted murder before God, 
 
 pExek.i*44. anc * according to the p proucrb,As is the mother fo is the daugh- 
 qLib.%.natJjill. t er. For as q FJinie noteth of the Adders, that comuga vagantur 
 $a *'** nee nificum compare vita <r/?,they go by twoes,and liue together 
 
 by couples in fuch mutuall companionship, that when the one 
 is killed,the other burning with reuenge purfueth her fellowes 
 foe, andbyacerraine knowledge infefteth him alone in any 
 preafe of people. Euen fo (faith Aufiine) the concupifcibleand 
 irafcible faculties(and it is more true ofhatred and murder) like 
 two Adders they go coupled together in fuch a linke of loue, 
 that when enuy is wounded with griefe of the mind , murder 
 fteps vp in anger from the heart,and rcuengeth her quarrel,and 
 fo makes enuie guiltie and acceflary to murder when fhe is the 
 principall. Wherefore let vs not breed that viper in our breafts 
 which will eatc through our tender bowels of mercie, kindnes, 
 long-fuffcrance and forgiuenefle . Let vs not carry that fire in 
 our bofome,which will fetvsonfire ofhcll. Letvsruborf that 
 ruft which confumcth as a canker. Let vs pull out that (tone 
 out ofour hearts which rotteth the fruite of the fpirit . Let vs 
 not furfcr that worme to lie at the roote of our hearts , which 
 gnaweth and withereth the righteous plant: but rather cherifh 
 the worme ofremorfe in our confcience,whofe gnawing makes 
 she red tree white , and our fcarlct finne white as woolL 
 
 And 
 
Brotherly RectnctlcmcHt. 157 
 
 And that rather confidering the feafon let vs do it, the feafon I 
 fay, that it is now time we fhould arifc from flecping in malice, 
 and letting fo oft the Sunne fct on our wrath. For now is our 
 faluation nearer then when we bclceucd it: Magm foli4 diet 
 etlebrAmH4*( faith Aujlme) preaching this day of this duty of % r « f !f,' t '* * 
 forgiuing. Nowwckeepcthefeftiuallof the great Sunne and 
 Sonne of God, the birth day ofourSauiour, and great Sunday 
 of the Sonne ofrigbtcoufncfTe. Let vs now then in this Sunne- 
 fliine ofgrace,ca(t off and hang foorth that out clocks */malici- 
 oufnefle, i.Pet.i.i <5.that the moth of malice may pcrifh when 
 it fcelech the Sunne. And let not the Sunne which rifcth on the 
 goodandcuillgodownevponthy wrath, left the Sunofrigh- 
 teoufncfTc (faith Auftini)\\\\o rifeth to the mft alone, fet to thy 
 foulc, and going downc vpon thy wrath, Icauc thee in tenchm 
 interior ibm, etjciendnm in tenebnu cxtert$res , in the intemail 
 darkneflTc of the mind, to be cait into that cxtemail and cternaij 
 darknefTc of both bodic and foulc at the day of wrath. 
 
 And ifthat terror cannot (hakcloue from thy heart toward 
 thy foes, yet fhold the good that cometh from thefe euill ones, 
 the light thatfhineth out of this dnkneflTe, and the hcatc that 
 commeth from this burning fire, in felfe-Jouc and pitic of thy 
 fclfe induce thec to loucthem^For whether indeed they hauc 
 power corporally to artiidt, they exercifc thy patience: or onely 
 >y ftrangc opinions oppugnc thee,they exercife thy wifedome, 
 as f y/firy?#/j<r fpcakes ofthe enemies of the Church in gcncrall. ru,,t .i*<mt. 
 And in that thou loucft them they excrciie thy beneficence , in D ""t J» 
 giuing and inforgiuing,thy bcneuolence. For as he'iaid of him , 0uJ 4^ ldt 
 whom he had offended: t»ji. 
 
 Si mnpecctiffcM, quidt* concederepofcs f 
 L^fateriam vem.tfors till noflrn dcdit. 
 Soartthoutoloucthcm,becaufc!n doing wrong, they hauc 
 giuc thee matter of remitting: yea as" AnftotU truly faid, that as * £»'*, &l»r. 
 friends were nccdftill to our earthly blcflfcdncs- as namely both <Mfl ' 
 irfJf TirpcAeuj);, for cuftodie ofour goods to aydc vs againlt 
 theeucs or robbers- and otf< 7tr yfnfltfot the vie ofour boun- 
 tifulneflc and liberalise: fo arc toes as truly neceflaric to our 
 heauenly happincfle.both-Tf^Ttrfu^^^tokeepc vs(as the 
 
 V 3 Puhiutt 
 
1 5 3 Bret hey ly Reconcilement. 
 
 Pfalmift fpeakes) from the great offence , -and deterre ts like 
 thofe thorncs, (Hof. 2.) from the paths ofimpietie, and Tf 3? rev 
 ^fjjavr, for the vfealfo and traffickcofourloue, of whole bel- 
 lies (as one fpeaketh)we may make bagges as we arc comman- 
 ded, LhJ^i i.~ 3. to lay vp treafure in heauen,whcre neither 
 theeues brcakc through nor fteale. For touching this cuftodie, 
 xLtjr.s.Utxa. as* /4w£r*y£ reports of the Oifter, that while (he is tolled by 
 "*' ' the Crabbe in the waues of thefea,(hc foclafpeth her (hell 
 
 from her foe, that then Ihe is leaft in daungcr of deuouring: but 
 when without feareofher foe (he layeth open her felfe to the 
 Sunne on the (hore^hen comes the Crab, and putting a ftonc 
 betweene the lippes of her (hell, thrufts in fafcly the cleyes and 
 pickesout her fid). Eucn fo while we are toffed to And fro like 
 thofe faithfull ones, Heb.\ 0.3 3. by crabbed men and regredi- 
 entback-Qiders,they make vs in their ftorme pull our cloake 
 and roabe of righteoufnefle neare vnto vs, and walke wanly to 
 them that are without, left like Qjam feeing our nakednefle, 
 they fportatourprtuiefaultcs. And if we be not in perils of 
 y i. Cer.n.arf.thcfe waters, or with 7 Paul in perils among falfe brethren, if 
 without fear c of a foe and fufpitio of the Crab; we the lay open 
 our nakedncfle in the Sun-fhine of friendship and profperity, 
 and giue occafion to the aduerfaries to fpeake euill and feed on 
 our inward corruption, who kcepe thcmfelues clofe and marke 
 ourfteps, when they lay waitefor ourfoulc. And fuch Crabs 
 that tofTed'Z)rf#/W,made him clafpe his (hell, and (hut vp the 
 doore of his lips, left he (hould offend in his toung , while the 
 vngodly his foes were in his fight , Tfah 39. 1 . When fome a^ 
 bout Scipio with no fmall ioy auouched, that the common- 
 wealth of Rome was now in fafeft (rate, fith they had vanqui- 
 (hed the Carthaginians,and conquered the inhabitants of Pon- 
 z. T>lut.iA. it tus: No, ■ faid wife Scipio, we are now in greater danger thef) 
 c *P- r txixmk. vve were before, becaufe we haue left vs no euemies to (land in 
 I JM awe of and feare. So true was that faying of* zsftitifthenes ,That 
 
 a man rather necdes deadly foes to deterre him from notorious 
 faults, then honeft friends to admonifh him to vertuc . So truly 
 * ™*>i$*ll* reply ed b Cbi/o, one of the feuen Wife men of Greecc,to one 
 boa(iing,thathehadnot a foe: Then (faith he) thou haft not 
 
 a friend. 
 
Brttberly Recwciltwtnt. 1 5 9 
 
 a friend. And thcrfore as 1'lntarch wrote a booke titled, Be ca- 
 1 pienda ex mxmicis vtt/ttate, Of the good thit comes by our enemies, 
 I and proucd the title good: fo made ■ Chryfofiome a whole fcr- c rm - J- 
 'mon intitled, Di/igamxs etiamnosperfecjuentes, Let vs loue euen 
 our greateft eacmies.Sceing as his brethrens great enmitie and 
 difhonour brought lofeph greatefr amitie and honour, or as 
 Telepkns recciucd cure from therutt or that if care wherewith 
 Achilles wounded him, or as he that meant to imitc I of on to 
 death,opened but his dangerous impoftume to his health: fo an 
 enemies tongue,which is as fharpe as a fpearc or a 1 word, doth 
 bu: cure while it cutteth, and heale w hile it lanccth, and lctteth 
 vs bloud in the fwelling veine of fomevanitie: that we may 
 confefle like him: vna cademqxe maniu vnlmu epemj ? tuht : Tie 
 fame hand that killeth, maketk dAmr, that bringeth dowrte , raifeth 
 vp, that maketh poore maketli ricb,that bringeth low exalteth, 
 and profeflc with Zachary in another fenfc,Z/^. 1 ,j\ . that wc 
 rcceiue(astheoriginall reades itJs^ijfW^r^ Sy »p*ft £i*' 
 ytiPc<voLT7Zi>9TuriJLiov'JvTz*vnucL<, health trom our enemies, and 
 good from the hands of all them that hate vs. 
 
 Which hearty loue ofour foes, and difmiffion of difpleafure, f . 
 
 feeing it confiltcth in the remimon of their faultsjand the giuing 
 Mieref anger in the forgiuing of their wrongs: our Sauioi from 
 :hc parable of the ur rcilefle debtcr, (traitly chargeth each one 
 *ofoT9tue from our hearts their tre r pa(fes feuer.ty times feuen times nT? # 
 
 vnto our brethren^ and that vndcr this condition; If mine hca- 
 jenly Father (hall forgiuc you vour (inncs. A/at. 1 8 . 3 5.\Vherc- Hcarty Ioy 
 tl,whethcrwcrcfpect the condonation, not forbcare but for- j - 
 VMt: •ttnc remitters not lomc, but eachone: of the maner, not ftc^in^. 
 rom the teeth, but our hearts: orimc matter , not thoughts or - • 
 ^ords alone, but ah their trefpaffes: or the times w hen, not vnto 
 euen times alone, ven times: o*M\y t ll\C 
 
 >artieto be pardonctl,who is mer hvther: $ft$\ey otknow**iy 
 edge mould fo vnlocke our fcalcd-vp arfcction,aiul fit openour 
 iearts, that, as the Corinth* had in A P*\ w/r, our brethren ftiould d* Cot*, iw 
 uucalargc roomcin our hearts. And iTrft touching this acl o? M 
 icartie loue in remitting, we mu(t ifour brother oftend vs for- F« 
 i/ir^^coinmaundctliChriftourSauiour^'.y. 17.5.4. K he 
 
1 6*0 Brotherly Rtancilemtnt. 
 
 offend vs I fay: for ifman trcfpafTe againft man , it may be par- 
 doned or iudgcd,faith old Ely. but if a man trefpafle againft the 
 ^ loh. Lord, who will pleadcforhim? i.Sam.7.2 5. k who can forgiuc 
 
 finnesbutGod alone? Neucrthclefleifhe offend thee ,djmitten- 
 I la. \m Mst. ^^^^^^^w^r^/^^Thou maift yea mutt ( as l Ie* 
 11.15. rome fpeaketh) forgiue. For raarke who faid , forpue, and to 
 
 m Strm 3 1 * wnom nc ^ ai ^ ic ' (^ aitn Saint" Aufitne) truth to his fcholcrs,the 
 virb^ifo^. chiefe paftour to his fheepc, the king to his fouldiers, the Lord 
 to his ieruants, Chrift to his Apoftles, God to man, Height to 
 ^ -^jvprmes creeping below on the earth , who hath voluntarily 
 fg^^Ze 'c^Sound himfelfe with an obligation to forgiuc vs, if we kecpe the 
 JUL *C¥f*** condition to forgive our brethren, CMat.6. 1 4. Neither is it neg- 
 %+<2^r^pfj$.%jt*p.\l* ligently to be patted ouer, ■ (faith that Father) that of all thofc 
 tofirmDm, ** petitions which he taught vs to pray withall , this onely of for- 
 giving he chiefly commends vnto"vs;which becaufe it is of grca- 
 teft weight and importances Pbarao his dreame was doubled* 
 it is ingeminated twifc together vnto vs,yfc/*/. 6\i 5. For in no 
 other petition wefo pray,as to bargaine and indent with God, 
 but in this alone, Forgiue vsas rve forgive others.In which couc- 
 nant,ifwe lye and forgiuc not our brother, totius orationis nul- 
 luseritfruElus, all the other petitions are made in vainc, and 
 fruitleflc is the reft of the Lords prayer , feeing our fins are not 
 40. <£/£/. m ' forgiucn vnleflc we forgiue. In this alone we make an inden- 
 eb *id!' e b- Cure w ^ G°d> anc * fubferibe the condition with this prouifo, 
 *dUur.s%.7l AsKvegiueftr them that trefpajfe Agtinftvs. Which p if we per- 
 fbrme, without all doubt verba jpon/ionu huitu imtlentHr, we 
 keepe the condition of this obligation which is iuch , Jfyefor- 
 9 Mtfirm. n- give men their treffaffes. As if he had faid: * Thou man haft a 
 #x*r . ^xp. fcfo tcI ^ cucn t ^y brother who hath offended thee, and I haue 
 another debtcr,cucu thy felfe,who haftgrieuoufly offended me: 
 that which thou doeft to thine, will I do to mine, for fo thou in 
 thy prayer defireft me. lfthou forgiueft, I do forgiue ; if thou 
 retained, Irctaine againft thee, or rather thou againft thy felfe, 
 \u4tiZnp r F° r g* ue therefore, ne dum fr/ttri nejr/u m ifericor^ian^ til* 
 clmdas patrisin du/fentutm: left whiltt thou denyeft mercie, and 
 TEuttcft vp thyrjart fro thy brother,thou (but the gate ofmercy 
 with thy father* For there fall be iudgenxnt 7 and that mcrcilefft 
 
 t©« 
 
Br$fhtrlj KmnciUmnt. iSl 
 
 to* to him ibmjkweik n§ morae, lam. ?. i ; . And indeed (dear e 
 ; Chrift ian) r with what face canft thou fay the Lords prayei ? /"'^T* &**>**• 
 
 • with what confeience canft thou aske the maker ofheauen and 9 . tifrm. m 
 " : earth forgiucnelTe of tben thoufcnd talents, when thou doeft, grem - 
 '■' t»4-Wt not, nor wile forgiuethy fellow feruanc an hundred 
 
 pence? chou I fay, awormc crawling rwiic hcauen and earth? 
 Take heede left thou hearc of that iuft Iudge, Phifition heale t+nffj* 
 thy (clfe: thou perfwadeft me to mercic , which thou thy fclfe d: ^^ 
 wilt not impart to thy brother.- thou intreateft me tohauc pari- n 
 
 I encc, when thou wilt not heare thy brother intrcating for his * 
 debt .- thou intreateft mc to blot out all my hand writing a- " 
 gainft thee, and yet thou fueft thy brothers bill oforTencer^w " 
 debitor eftwcarcere,& tn in Oratortoilhy debter is in prifon,and '' 
 
 | thou in thcChurch to aske forgTuTnciTc, thy prayer (hall there 
 
 I be heard, I willforgiuc thee as thou fbrgiucft him that treipaf- 
 
 I fcthaPairiftthce.Ofooli(hrmn ) //^cia/^^ 
 
 i prayeft agtinft thy felfe/aith * Avftme, Lord forgiuc mc my fM ,ufrt t ^ 
 trefpafTes, as I.euen as Iforgiue them that trcfpailc again!* me: Efmt 
 but Lord thou knoweftlforgiue not them that nefpafleagainft 
 
 • s»e, therefore O Lord forgiue not mc.^ir*^ orattonemfacu 3 
 fedfuper te ma/rdtftionem induce , fa i t h /Jnaftafiuj^tEou prayeft w si \ 
 not foTtny fclfe, but bringeft a curlcTpon thy fclfe. And there- ^^« M 
 fore wiilcth our Sauiour when ye fliall (land and przy , forgtue , * „4 - ***~faiy 
 UWark* 1 1.25. Icaft your prayer be turned into finne, and pull 4m - 
 downeacurfcinfteadofa blcfling. Forgiue thy neighbour (faith. 
 
 the WifemanJ the hurt that he hath dene thee, fo /ball thy Jinxes r n 
 
 • beforgiue* thee alfo when 1 ho* prayeft % Should a man beare hatred 
 1 ae.tsn/} nun ', and di [ire for ottiene^e of the Lord? He willfbew no 
 
 1' to a m.in which is hke htmfe/fe, and will he aske foretuenefft 
 ' of his ownefmnes? If he t hat is but flejh nounjh hatred \ and askep.tr* 
 1 don ofCjod'. who will mtreat for htsfmtesf Remember the comman- 
 dements: O remember the commaundements thou haft broken, 
 foftjdt thou not be rigorous a^atnft thy neighbour, conjider ds/t%ent- 
 lytheconenar.t of ike moft highland- \> n:ie hu tener,inco 9 Eccltf, 
 28. 2. to the 8. O remember the mercilcflc debter, with what 
 indignation his Lord did vpbraid him, Af.:t. 1S.32.O euill fcr- 
 uant, 1 forgaoc thee all the debt, becaufc thou ptajcoit roe? 
 
 X toghtcfl 
 
i#2 Brotherly Rcc$ncikment. 
 
 oughteft Hot thou alfo to haue had pitie on thy^faltow^eucn as 
 I had pitic and commiferation on* thee? So his maifter 
 was wroth ( yea more wroth with this not forgiuing of an 
 hundred pence to his fellow, then for all his owne debt of ten 
 thoufand talents that he ought him) and dcliuered him to the 
 Tailors till he fhould pay all that was due. So likewifc dial mine 
 heaucnly Father do vnto you, except ye forgiue each one to his 
 brother their trefpailes. Agree then with thine aduerfarie 
 quickly ,while thou art in the way with him, left remaining thine 
 aduerfarie, he deliuer theetotheludgc, and the Iudgc to the 
 Sergeant, and the Sergeant caft thee into prifon: verily I lay 
 vnto thee ( faith Truth it fcl^c) thou fhalt not come out 
 thence, till thou haft paid the vttermoft farthing of thy finnes, 
 
 x DeverkDo. Af/tt.<$. 25. But ifthou forgiue/aith x /4«y/W,in ftead of a Iudge 
 
 ca * 5 ' thou fh alt find a Father, for a Sergeant to arreft thec,an Angei 
 
 to tranfport thee, and Paradife in ftead of the prifon . Forgiue 
 them that trcfpalTe againft thee s agarnft thee aworme of the 
 earth,though thou canft not forgiue them that trefpalle againft 
 
 ^TiT*' iH God. But alas faith y leromewc are contrariwife bountifull and 
 free to forgiue iniuries and wrongs done againft God, when in 
 our owne wrongs we keepe hatred to the death. Jf our brother 
 blafpheme God,& open his mouth againft heauen,we quickly 
 forgiue him: but if he curfe or rcuile, offend or harmc vs, we fay 
 
 t x.Com.19. not like Saint r T^W, I forgiue him : we pray not with Stephen, 
 Lord lay not this finne to his charge: fo farre fhort come we of 
 the Saints, nay of the heathens in thismoft Chriftian dutie that 
 cuer was commaunded.We reade the Grarcians had a fanclua- 
 rie and altar, whither they vfually went all toforgiue their mu- 
 tuall wrongs, faith Tulgofm and SabellicPts. "F or at Athens (as 
 
 * Xtip. gennd. x Plutarch reporteth) it was enacted a decree, obhmonu inittria- 
 r<"t*- YUm ^ f f or g Ctt i n g Iniuries: for whehThrafibultu had freed the 
 
 citie of thofe thirtie tyrants, and reftored it to peace, he made a : 
 law, that none fhould remember any iniuries part, which th£> 
 
 * Trtim m Eum. Athenians called the Law ofOblimon. And we k readc no lelTe of 
 h &Mton,' *"** tne Emperor Attgw ho though of a moll tenacious & retcntiue 
 
 memorie, iniuritu tamen cttm-pyimti obliuifceretur ,wold yet for- 
 get wrongs as foone as they were offered. O remember thefe , 
 
Brotherly Re c incitement. 163 
 
 implacable Chriftian, f: be*ftam'ed.. yea for euer confounded 
 forthyeuerlaiting malicr.Tbe'fe were but* Centtlsinthefiefb^ ' P * 
 it \h\i time without Cbrifi tohiftrudtthemj Loucvour enemies 
 /1/^r. 5 . 44. Thefc were dtehts^rom the common rvealth of Ifrael, 
 •without thatlavv to enforce them .Thou (halt not reuenge nor 
 bemindfu!lofwrong,Z>#//\ ro. iS.Thefe were but ftraungert 
 fr omtlo At coHrntnt'oi' promt fc. Ifye forgiue men, your heauenly 
 Father will forgiue yo\} y M*t.6. 1 4. Thefc had no hope of that re- 
 ward in long-iurrering. Blefled are you when men rebuke vou, 
 and pcrfecuteyou,and fay all manner ofcuillagamfr you falfly, 
 for great is your reward in heaucn,/T/.fr.^.i 7. 1 helc were with- 
 out ( 1 odin the worlds without his fpirit to direct, and without 
 his grace to reitraine them. And thefc hauing not the law , and 
 doing by nature the things of the law,yct fhal iudgc thee.which 
 by the letter of the law, and fpirit of the Gofpcll, art a tranfgref- 
 for of both law and GofpcJl/.K 0W.2.27. Shall not thefe iudgc 
 vs?fhall they not iudgc vs Chiiftians, who hauc the law to 
 threaten our hatred with iudgement, and a Gofpcll to till on 
 our louc with fweet promifcs of mcrcic? Ifnonc of ihcfc could, 
 yet fhould we for his fake forgiue our brother:/^ r ho(as d iPfac^ d ***?■* 
 fi/*m wrote to one for Nteia$\fittifons eft, dtmttte : fm Vttg\ mc%J t '°**~ L * Lr ^. \ 
 ttuf* dtmttte \ ommno e.utcm dtmttte /TTaTFlTirnTcrrc" wri tic n r o vs r£] fa - • ' 
 many letters for our brother, dchring vs, %emtt ore wether **^^2*^"^V**/ 
 
 if Any hAue a cjUArrell: but it n o t ,ye t e u&L*44^Ijn Chrtft rem. 
 \ you: in any wife, euenfodoyf.CoL 3T13T ~^ 
 
 r Jischvte.Vorto* ApofUicrc lets vp a Struts for loue that is loft, 
 eV fcarcc to be found on the earth: St nuts/ tf any y Gcni\cm2n t oT 
 I ortlfcfjTngllorlow, rich or poorc.hath found his brother effen- 
 I ding,God the owner requcftshimtorcflorc him tohimagainc 
 I wiiluhe fpirit of mcckenedc that forgiueth all offences . Thou 
 mult take on thec this his yeke of vnitic which is fe eafie to be 
 cariedby two, and his burthen of louc which is (blight for cue- 
 eto beste, Af.tr. \ i. ;o.Wcrcadein thclaw, that for the 
 building of the tabernaclc,God by Mefes impofed a tribute on 
 the people of Ifracl, which fhould not excecde halfe a Shehl, t ; , r 
 l.whichwns but 10. pencc,asour EngHfliTranfla- 1 
 eilecme and value it, <J\hit. 17. 27. which tashe w. **"* 
 
 X 1 
 
ie?4 xrtthcrh ttt$*cllcmtnt. 
 
 Gods purpofe cxa&cd Co fide, thif the poore miglst be able (# 
 
 contribute as well as the rich,#rr£ 15. And there is come a 
 
 commaundement from Amimfltu the Empcrour of heauen and 
 
 earth, that **;£ am (hould forgiue ifay be wronged, and al the 
 
 world be taxed with a fubfidie of loue, which if it confided like 
 
 that ten penny-tribute indonavdt, in giuing onely , many rich 
 
 men of their fuperfluitic might caft inmuch:but feeing it is c*n- 
 
 dondndo giuen in forgiuing, the poore widow with the loue of 
 
 God and neighbour, as with two mites may caft in more then 
 
 f Aft. ].'. t ^ C y a j^ an( j j 3 y j^ e f q> eter ^ Siluer and gold haue I none , but 
 
 fuch as I haue I g\ue and forgiue thee. In all other good works 
 
 * j- ibme one fometimc may pretend fome colorable excufe, faith 
 
 imp. l ts4ujtine y but tor loue none can excufe bimfc Ire. Some bodie 
 
 » may fay vnto me,I cannot faft,but can he fay truiy,I cannot loue? 
 
 » he may fay /or my ftomackes fake and ewne infirmitie,I cannot 
 
 v abftaine from wine or flefh-meate,but can he iuftly fay,I cannot 
 
 » loue? Some man may fay, I cannot keepe my virginitie.he may 
 
 »Jay he cannot fell all his goods and giue them to the poore," but 
 
 3> can he fay truly, I cannot loue and forgiue them that trefpafle 
 
 » againft me * Let no man deceiuc himfelfe ( beloued brethren,) 
 
 u for God is not mocked, nor Jeceiucth any: for though there 
 
 » be many good workes, which through humane infirmitie we 
 
 « cannot corporally performe, it is too abhominable and a filthy 
 
 * excufe, that in this workc of the mind, either the lame, or the 
 
 >j deafe, 01 maimed (Tiould for its wearifomneffc make cxcufe.For 
 
 » in this workc of loue, neither the feetlabour in running,nor the 
 
 >y eyes with feeing, nor the earcs with hearing, nor the hands in 
 
 » working. It is not faid vnto v%go ye to the Eaft and feeke cha- 
 
 » ririe,failetothe Weft and yrfhalrlndloue,itisengraucn in our 
 
 » heart by that lavve of nature,Do as ye would be done to,Z#£.6. 
 
 » 1$, Whofoeucr thou art, this comtnandement of loue which 
 
 5) he commaundeth thee this day,is not hid from thee,neither is it 
 
 ^ .jo.11. fjjQff^k^^jfpca^cth^XtJsuotin heauen that thou fhoul- 
 
 deft fay ,who (rial go for vs to heauen, and bring it to vs, that 
 
 we may do it? Neither is it beyond the fea, that thou ilioul- 
 
 deft fay, Who (hall go ouer the fea for vs, and bring it vs, 
 
 and caufc ys to hcare it, that we may doe it? But loue is 
 
 \try 
 
3r$thtrl] RfMcihmtnt. 16*5 
 
 Tery neare vnto thee, cucn inthy mouth and in thine heart, to 
 
 glue it in forgiuing each one his brother . Some man may fiy 
 
 (faith 'Leo) I cannot watch, Icannotfaft, Icannotgiuc ailto **"**i*rp>. 
 
 the poorc , I cannot liue fingle : but can he fay, I cannot Joue? 
 
 It may be f faith ^osiufline) that fomctimc thou haft not gold kBmiU.mid 
 
 andftuer,appareftor come, wine or oile in thine houfc togiuc ^'£2*,^ 
 
 to the poorc; but whatfhadowof excufc canftthou pretend, r« > ■■■ «»t. 
 
 i that thou had not a penniworthofeharitie,! wedding garment *****?T 
 
 ofloue, a graine ofmuftard-feed of amitic, a drop ©faileCKon, 
 
 I and ointment of loue in thy coffer, and wardrobe, and garner, 
 
 I tnd chalice,and boxe of thy heart ? No, no, this is the tribute of 
 
 , loue, wherewith all the world is taxed jmi til may go to be ta- 
 
 |ied,eucry mantohisownecitie. It ittnea/ie offering alwaves 
 
 at hand orat heart, that with IftM thouneedft not a*kc kut 
 
 where i i the Lambe for the oblation ? It is within, which tho* 
 
 i mai(t eaiily offer,as of that which coft thcc nothing , In forgi* 
 
 juing each one 
 
 L From the heart Xoxbzcaufc man ofte forgiues with his mouth i ■■— f i k*mi 
 
 *■ propter homines, as ' AuCtme noteth, and kecpes hatred in his hart 
 
 i -,* 7 7v~ l i_ if i — tT " m y H mt * **>»•* 
 
 I prober a<emones : 2r\(\ can lay or bis brother,He know cs 1 bcarc Ui 'D<m. 
 h:m no euiRwill,] will leauc him to God his ludgc , I hauc to 
 I my part forgiuen him f ror n thus wc wold often fecmc to pardon • 
 ©ur brother,when we fcarce from our hart forgiuehimythaewe j* SUta lS ■*>■ 
 loue him as before, yea fay in the Lords prayer Fofjfwe ,u we* T-. 1.449$. 
 forjrMe^ammo dtfrrep.wte cum verk ufratton e d iffiden t e eumfatiid l s &* m 
 asjVrM^riQtcth) therefore Chrifr (faith that FaTRerj taking a- 
 way all hypocrilie and colour of faine3 peace, commandeth to 
 forgiuc from our hearts. And that, if not from his precept, yet 
 after Gods example , £>ut remit tit ex corde (as ^Alnfcuhu on 
 the (c words obferjietljj JVho foforpneth men from hts £<vrrMn~at 
 he p remembreth tketr trtfpafffi no more , but** caltcth them into p icr; i.?* 
 the bottome ©f the fea, and imputcth them not vnto them, but f ***k«7-»#- 
 coucrethal their ofTences > / n /rf/we 53.1. Which moftmotiuc ex- 
 ample ofhis Father his Apoftlc vrgcth as the rtrongeft HMJuCt* 
 ment,i*^e/4.32.Bcyc lender hearted, rbrgiuing one another. 
 But how ? MtGtK.eucn as God forgiues you. And if this loue of 
 God fhed abroadc in o\u hems, ind'ftre or the fptnt , like that rMat*ctrj.,j 
 
 X 3 p«ru 
 
1 66 * Brotherly Rccencilemtnt. 
 
 fNumb.5r.13. pnrrrying flame in the f law, cannot burne out all our droflcof 
 malice till it be pure, and take away all ouj tinnc ofhatrcd from 
 the heart, certainly it argueth we remainc full flike thofc wic- 
 ked Gcntils T{gm* 1 . 29 J) of all vnrighteoufneiTe, wicked neffc, 
 malicioufiicflTe.full of cnuie,murder and debate, ajid poiibnous 
 affections of the heart. For as we rcade o{Germ*mc(p Cab™ It 
 1 Sutunr y }nr r n j s f a ther,that when according to the'euftome ofthe Romanes 
 HKHtBerKitd.*' (who burned their Emperors bodies and other, leaft being in- 
 terred in forrraine wars the enemie fhould dig them vp) thou°h 
 hisbodicwas confumedinthefire, yet his heart could not be 
 prierced by the flamejput lay vnbumed among his bones, be- 
 caufe being openecticwas tound full of poifon,whofe nature is 
 09.1. ^ ^uch-, that-dipt in potion it refill eth all fire , as ^TraMjuitlits and 
 x u. 1 ijutMjt. * cfiii njc both ob feruc'iictien fo, and more then lb, if this fire of 
 e * fi7 ' fcd^iyiXityTtitn^oTfyueth vsfiom hut heart, kindle only our 
 
 tongues and habds*to loue our enemies in word and worke a- 
 lone, and inflame not our hearts alfo to loue them in truth, 1. 
 John ;.i8.it tels thefearcherof the heart, that yet for all this . 
 our heart is wicked and deceitfully malicious aboue all things, 
 ji lames 3.?. and fas *I*mes fpeaketh of as little a member,) full of deadly pot- 
 fin. And though this ftonie heart cannot be burned with this 
 firc,but lieth buried in the whited tombe ofthebody ; though 
 this whited tombes rottetmefle and rancor appeare not to flefh 
 and blood,and men that go ouer it perceiue not (for it is wicked • 
 and decekfull aboue all things ,who can know ii>Ier. 1 7.9.J yet 
 he who Dncly knoweth the hearts of all the children of men, 1 . 
 ^iob 10.4. cXYfffpSqj?. r hauing not carnall eyes , nor feeing as man fcetb, 
 m l Sam.x^.7. a looketh not like man on the outward appearance , but behol- 
 deth the heart , y ea fo fearcheth the heart and trieth the reines; 
 he I fay, who (as t Ierome ^fpeake th ) is all eye, when he fecth the 
 hearts hypoenfie; and all hanawhen he puniflicth thardouble 
 iniqu\tie,beholding the painted fepulcher within full ofall rot> 
 tenncircandfilthinefle , J willgiueit according to its wayes and 
 moft fecret pathes,/^ r. 1 7. 1 o. It was a precept of amitic (but in 
 biurilinH}?- deed the baneofheartieand true louej giucn by an b heathen, 
 * U that loue fhould be mediocrity indifferent and meane, dwelling 
 
 in teeth. Intenderc vtpoj jts facile nut remitte r^, that being but 
 ' P% Juke- 
 
Brotherly Rccwcilcmtnt. x6j 
 
 luke-warmebetweene hot and cold, thou maiftfpuc it out ip- 
 on occafion . And it was a prcfcript for triendfhip fathered ou 
 Bio*, Am* tancjMAmoftirtu^ouc but a htie,that thou maift loath f Q—J* J**- 
 when thou lift , and haue thine aifection at commaund, as the 
 Chamzlion her colour. Theformcr zuz\VVlut*rch could cor- iLM^eUtmmk 
 rec^Let vspra6life thi, precept, my friend Euripides (faith he) 
 in enmitie not in anrntie, and commaund our broyles and con- 
 tentions that they be mediocres , in meanc and moderation, 
 neither go further then the teeth to diue into the heart , Ir.ien- 
 dere vtpojfis facile r emit t ere ,that leauing out this aut thou maift 
 cafily intend to remit them . And Sctpto checking the latter, 
 could ncuer bepcrfwadcu tha r . Uim one of the ieucn wife men 
 of Greece fhould ipeake lb wickedly, but rather fomc ambiti- 
 ous itati(t,orfalfe hearted politician, who Jikc the vseamercotk 
 would turne with the wind for aduantagc , and fwim me w ith 
 the tide of prolpcritie till it begin to ebbe/For ccrtainly,as w^o^ 
 nuns affection is commonly fo plainc without hypocrifie, that i 
 Velte ardenter *mat y velte capttaliter odit ,2s the c Poet fpeaketh i MmJ*h& 
 Her louc is either palfi ng admirable, 2. Sam. 1 . 16. or her h atred 
 and malice grcatelt,/ \ccUf.X%»\^\ 5.17. fo/he tha: commaun- 
 dethloue withoutfumn^.2iid horn a pare heart without malice, 
 Uidferuently without mediocrities. /V/. 1.22. -ntllntirtlmluke- 
 warme lout out ofhn mouth^nd wifheth it were enter hot or cold, 
 Apoc.y\e.\&Wt hath prefenbedyou a better luke-warmeloue, 
 Louejour enem& from the heart, Luke 6.3 5. and fo louc them, 
 that ycforgw* each one from your be<irjs 
 Their trestaflts . Forgiuc ( faith Chrift) fquid y it'ye haue arty 4 narter*S«t: 
 hinq againlt any n:an,OJ/xr* 1 1.2 j. any thing that oftendcth, K . 
 word or dccd.fmall or qrcat,hcauy or light,f anh an ' Hom eJilt. f6—tMmH 
 Anything about the goods of the body, If a man 'finite yon on 9S ' m 
 be face t t fa man brimw yon into boncUfe , yea if a man deuoure you. 
 Any thine about the goods ot the mind, If a man exalt himlclfc 
 iboucyou:orofthe^uod:>ofprofpericy,Ifhc take your ^oock . 
 . i i.that as certainc bealts of good concoction and found 
 iealth,digclt Serpents and Scorpions, yea itones themfelues, 
 *Ure^iilititA, through the heate of their ipirits andltomacke, 
 is * Plutarch noicihAo our lionuclwcs through zeale of the! pi- 
 nt, 
 
/ 180 Brdtherlj RtcmikmM. 
 
 *M*th.t| |j. r j t broke with h Chrifta generation of vipers, and with his Dif- 
 cipics meeting with Serpents and Scorpions, fecle no harme, 
 yea \Nit\\ k Stfpbe»yPatiiznd m< D*nidd\gc(\ cuen ftones,througk 
 fcruent loue which endurcth all things, i, Cor. 1 5. that our loue 
 to our brethren like our mothers loue to her fpoufe,CVw/K- .8.bc 
 ftrong M death,\vh\ch conqucreth all things , cruellas the gr*ne % 
 which dcuoureth al things,whofe fiery coles and flame ofGod 
 much water cannot quench,nor the floods drowne it : that tri- 
 umphing ouer all offences, we may challenge ail kindofiniu- 
 3 j. i ries with Saint *Tauk What (hall fcparate vs from loyc?mal tri- 
 buUt ion of t\\em that trouble vs , or *«£#<(/£ of them thatgricuc 
 vs , ov perfection of them that hate vs , or fitmtne of them thatj 
 ttarue vs, or nakedneffe of them that ftrippe vs, or /word of them 
 that fmite vs? No,in ail thefc things lve are more then conquerors, 
 and are perfwddedthat detth of our friends, nor life of our foes, 
 nor Angels of mentor principalities of diuels,nor^0jw/ of dark- 
 nc(Te,nor things prefent that we furTcr, nor things to come chat we 
 endure,nor height of enuie , nor depth of malice , nor any other 
 cretture of offence (hall be able to fcparate vs from the loue of 
 God and our neighbor,commandcd by ChrHtlefus our Lord, 
 But alas iris moft lamentable (compl ajne_th°>^/?#w vpon the fc 
 
 k Ads 7.60J 
 Mfts i 4 .xf 
 a. Corinth* i. 
 
 wRom.t 
 
 I 
 
 Tmf. 
 
 \ si words,) that whereas thefc SaintT could not with torments be 
 y$ feparatcd fro loue^osotio^sj^h^yY^e often with idle words o! 
 
 a toe arc dcuided frooTcTiarltlc^and cftfooncs with the lcaft dev 
 3> traction and reuilcofeuery filly wretch, we fo^elinguifh loue 
 
 that not onely many d ayes, but eucn moneths and yearcstoc 
 o> perhaps we will not fpcake to him, nor cometohis houfe tc 
 
 catc of his bread . Perchance thou replied, Mine enemic hat! 
 JJ made me fuftaine fo great loffe$,and done fo much wrong,tha 
 ' I cannot in reafon forgiuc him . O wretch , doeft thou mark 
 
 how greatly man hath trefpafled agairllTthee , and doeft thot 
 3> not confider how grieuoufly thou haft finned againft God? 1 
 ^ thou fcarch and fift thy conference truly, thou haft without fa 
 99 tisfa&ion committed greater finnes againft God then ma 
 n hath done againft thee : and with what face askeft thou the foi 
 
 giucneffe of much, who wilt not forgiue a little ? O remembe 
 
 what no comparison there is betwecne pence and talent 
 
 a. 
 
Brotherly Reconcilement. 1 69 
 
 an hundred and ten thoufand , finne how great againft God, 
 and offence how litdeagainft man: this is not worthy to name 
 on the fame day with that; and therefore u.o-jgh Dautd had of- 
 fended Itath-fheba and Vnah, - .Sam.i 1 . yec only for offending 
 againft God, cried he cue at his repentance : Again!) thee, a- 
 gainft thee only haue I finned and done this cuil in thy fight,/*/*. 
 5 1 . Remember how farrc thou feruant ar: interior to thy Lord, 
 who yet bids thee torgiue as he fbrgiucththee, cfl\^.: 2.nshe 
 foreiucth *//thy fin, and he aleth all thine infirmities* j 
 
 , ff |, • 11 • r 1 11 ^^V # Rom. 5.11 14. 
 
 p actuaII asorig:n3Jl, q ra;gni; pasleruile, extcrn-iu as wternaUk^g 
 
 of thebodic as of the \\ int, 'publike as priuate/cpen as iecretj' 1 < 
 
 or commiiiionasomiHion,ot r innnniUC as ignorance , \\;c-V 1 
 
 ked deeds ' as idle words: the breach of ihe b rreat as IciTc com-"" Vcrlc a 4 **• 
 
 maundement, c anropes as cords^ori niquitie asvanniic, kil- 
 
 linc as an^cr, c adnltcric as lult. ' ror(vvearine as iwcarin<z, 5 re-t - A;tk J , 7« 
 
 ucnge as rthitani c^* 'hating as not loning , talents as pence, c \ y . M g, 
 ten tho'JIand as an hundred, thebeame as the mote, and thd** ,arh \ 21 [ zx 
 wotke of thy bodic as the thought of thy mind . Eueryfmne [ 
 foroweth vnto men t M*tb. 1 2. > I . faue oncly that finne or finncs * *** &-i 9 - 
 againlt the holy GhoU,vcr(c 3?. which is lmpolTiblc to bejbr- 
 g!ucn,bccaufe theie cannot poffibly repent, Hebr.6.6/k\\<\ if 
 God ihu^forgiucthec all the debt , oughtcft not thou to hauc 
 like pitticon thy fellow frru.int,euen as the Lordhathonth.ee? 
 O remember the mcrcilefTe dzbicr/Jl fath. 1 8.u horn w hen his 
 Lord had forgiven ten thoufand talents of finnes,he would not 
 iC his fellow an hundred pence of offences . Sec how his 
 matter wcighcth him in the ballancc to apgrauatc eucry cir- \t*P* 
 cumltancc of his vnthanfulnrfle; flrft vnthankfull,\\hcn hi 
 Lords remifTion was yet in his care, and that fer ham departed k£ hyfi />«».©s 
 iebtcr. 2.hcviethloharu!y notaifranger, but found out "■< u * ;i *- 
 h:s fe Howes. ; . not tor anv great fummc, for he ouoht htm 
 hut a^ w. 4. he exacted) the debt not with words sv- 
 
 lonc,but /.1 yd hands oh him andtool^e him I y the thro Ate. 5. that 
 his Lord torbare him in patience, yet he wold not fparc his fcl- 
 
 his Lord heard 
 
 trcatie, he would not be in treated o< bii fellow , who fell 
 
 dovneat h;sfeet:.\ | faftf,aad he would n0c7.be wold 
 
 V not 
 
170 Brotherly Reconcilement. 
 
 not be moued with that very prayerof his fellow, wherewith 
 he wrung pittiefrom his matter, Appeafe thwetwrer tovrard m§ 
 And I -n- til p my thee all\ 8. fo foone as his fellow craued refpite, he 
 cafl himintoprtfon till he fhotild pay the debt. But what?doth he 
 fcapethus the hand of his Lord? No,no,then his maitter called 
 him,and vpbi aideth his monftrous ingratituderO cuil feruant, 
 I forgaue thee all the debt becaufe thou prayedft mc 3 Oughteft 
 not thou alfo to haue had pittie on thy fellow, euen as I had of 
 thec?And fee his eternal punifhment.So his matter was wroth, 
 (we rcade not he was {q for his owne debt /a hh£brjfoJrom e ,n or 
 gaue him this termeof*#////m*4«f)and deliuerecf him to the 
 iayler till he fhould pay all that was due to him. Not that he ex- 
 acted the debt of thofe talents which before he had forgiuen 
 him/Ss our aduerfaries hence colle<5ting,after iulhfication and 
 /orgruenes their//>W/tf/,peruert this fcripture to their owne de- 
 ls**" ^*'»»*[(tru£tion. Noparablesfas wotctWChryfoflcme) muft not be rac- 
 nenduefipAT* ktd beyond their intent and meaning. And tne Papiits by prel- 
 fing them too hard, (trainc out of thefe tcates blood in ftead of 
 finccre miike ; as when they get this parable by the end , they 
 rjngit fo decpe,that they turne the clapper (as one ■ fpcaketh:) 
 rtosiinpartbolu but the Lord cafls this euill feruant into bell,for the debt of n m- 
 milnfiw™' gratitude and vnmercifuincfle to his fcilow,which was as great 
 vert* c»a per- by cquall proportion as the benefice of forgiueneflfe which he 
 fluper V"r™ na ^ before recciued j feeing to whom much is forgiuen, he 
 itUmmtcndit fhouldloueas much,Z«/^7.and towhommuchisgiuen,ofhim 
 vJttZecoihB* (liall be no leifc required. And our Sauiour in the end ofalhgi- 
 mbdefi vitinn uct b ystjiek erne ll ofthis nut and the (pirn of his lctter:So like- 
 ueft^rua Qrryf. wife (iaun he; mall mineneauenly rather do vntoyou , except 
 h*m4$.mM*** y C forgiue from your hearts each one to his brother their trtfi 
 mSrceHbs* 4 3 pjtffej whatfoeuer.This parable is the glaiTc,wherein al may bc- 
 l ^mt&Unf. no ^ their facr,what: mancr ofor.es they are. But as Stejia fpakc 
 ptk*xt*wm of that of the vniuft Iudgc,£#£ c i8.fomay Iwifh ofthis parable 
 -of the mercilefle (QivRwtyMath, \ 8. S^j^p ar^oia m vtm am ms 
 im^facex£Jiitu htfloriar/iy would God this parable of the feruant 
 we made noTajThTftoric : Vttmmnn 
 
 £r nonvro 
 
 hifloria pc^ ctr ecenferi , would God it were now but a parable, 
 "and mightriot be related for a (ionc . But I fcare from the pro- 
 portion 
 
 bolsi , nt mulii 
 ftquatur Abfur- 
 
 tpcrctuiistach 
 
Bntherlj RcconciUm&f. 171 
 
 position I may aflame with Saint P*ttl y Such are fime of you: #/c«rjLn, 
 and particularise withr Natiun to many one in particular:/"^* P * *■"•** 
 477 them**,** ho hope rem iHon of talents from their £ofd,and 
 will not forgiuc pence to their brethren.Or if when their Sunnc 
 is going downe, they forgiue all before men at the houre of 
 their death, yet remittunt cu/parm now poenam as one fpeaketh, 
 they fay,I forgiue all } & in this will and teftatnent,* Odta &tr,%- * L*n*t. & 
 mtcaUijiu*Jlper w utmv Uberis Cms trmbm n They bequeath their ec%3 is 
 hatiecTand malice by tradition to thchandes of their fonnes, 
 and make them htredespaterniodtj, asjiaLCLu. f Seneca, he ires of r Ltt.dt 1* 
 their fathers hatred: paralel with the children oi'Efau, Obadia h '+' H« 
 1. whichremembringtheoldquarrellof their Grandfue Efau 
 yti\\k\Iacob for the bicfllng. as heires of his malice, caryed a 
 perpetual/ hatred againft the children of I fracll, E^echtel 35. 
 verf, 5. Amos i.verfi 1. and cryed in the day of Hiciufalem, 
 dovvnc with it,do\\nc with it.euen to the ground , Pfalm. 1 2,7. 
 Thus were they mindfull oftheir fore-father his ermine , gwg/ j 
 htredttate t ^uad^m retir . uiP.ent odium aducrfw Ifraelcm ? laith 
 Lauater, as if with his fubftance he had bequeathed his perpe» 
 tu J 1 malice in his wil.and left the reft of his hatred for his babes. 
 
 Thefe men may be afliamcd ( faith f S enna) not onely war- /" L* 15 ty/ 
 ring and iarring in their life, but eucn committing it to their 95 ' 
 children. gutifi ri.tr edit ana jucctj fwne, as it were by harrcditaric 
 fuccemon^fith we fee not the mod fauagebeafts deale lo cru- 
 elly one with another. 1 wifh thefe Tfaus at their death, which 
 haue learned that popifh remiflion ofthe guilt, and not the pu- 
 nishment of great offences, would learne if not of bruite bcafts 
 whom they fcorne, yet of the Almightiehimlclfe, who remit- 
 teth not onely the guilt in him whom he madeyftwf for vs, 2. 
 Cor. ^.21. but alio the punifhment through him,on whom he 
 laid the chafltfcment of our peace, and the Vtuuwit ofvs a// y E/a. s ]m 
 atleaitforfliamelctthcmlcarncot'/V.'tfrMnthc Athenian, who / 7 .. 
 being asked at his vn;uft execution byTTiicnd, whether he & <£!"*.**. 
 would any thing* to his fonne at home, Nothing (quoth he) but 
 that he ncuerflomackc the Athenians after my death for thefe 
 wrongs. Neither let them draw curtaines oucr their bed-rid 
 enniKie.bccaufe 7Xt#u/forgauc Sbkmi his cuifing, i % Sam.\ 9. 
 
 Y 2 and 
 
172 Brotherly Reconcilement. 
 
 andyetathisdcathlcfut^W^tn his will tokill him for his 
 curies, x.King. 2. For though Dantdzx. his comming to the 
 crowne (as our gracious king at his ingrcfle of this kingdome) 
 in his princely roercie, not willing to begin his raigne with 
 * lHltSamA9 'b\o\\&> pardoned railing Shimei^i^^farj^MQiuedi: yet 
 onely promifed he him, he fhouid not die then^ox for that one* 
 x L^ra.Hngo h fault, nor at all by hu hands, as the learned x interpret . And 
 faiTi* 2 whereas the iniurie to Damd was double (as one y noteth:)/>ri- 
 y Hm™ Card. uate to him as a man, and puhltke to him as a king : the former 
 (according to the law, Thou (halt not auenge nor be mindfull 
 of wrong againit the children of thy people, Leuit. 1 9.) he then 
 Sutfi 18 & w "holty an< ^ freely forgaue: whereas the otherin the loue of iu- 
 19 1* i.T^g* * ftice, he willed Salomonio requite 3 jtoh^4^p«^r: yet fo, that 
 albeit he feeme to mention Shtmei reuiling,as a caufe motiue of 
 rcuenge, yet chargeth he not Salomon to kill him for that alone, 
 but when he takes him tripping in another offence , he (hall 
 then pay him home for both. For thou art a wife man ( faith he 
 to his {oi\x\t)and hnowefi what thou oughteft to do vnto htm, 1 , Ki. 
 2. Wherefore let none by this example/orgiuing the fault to his 
 foe, thinke by his fonnc he may profecute the offence. A para- 
 ble (faith Salomon) in the mouth of a foole, islike a thorne in 
 the hand ofa drunkard,wherewhh he pricketh himfelfe, Trou. 
 
 * 2. Pet. 3.1*. 26. p. And this is to wre(t the Scripture, or (to vfe Saint a Peters 
 
 * s7>t£**<w. worc Q to make it* loekeafcjmnt to their ow ne deftru&icn.And 
 
 indeed it is lamentable to behold, how wilfull children execute 
 the laft will of their malicious parents to reuenge.-and like thofe 
 b ub. ttemirab. hoftile beafts \n h j4llertus,\xh'h. h being at deadly enmity in time 
 must*. of their life, partes eorum &pi/t } their parts and haire are ene- 
 
 mies after their death. Or as c T/utarch reports of Eagles and 
 ta , . , Dragons, Crowes and Owles, the Libbard and Linnet,whofe 
 & 0M9. ' enmitie while they lined, makes their bloud after death at fuch 
 ftrife, that it can neuer agree or be ioyned together in one vet- 
 fell. Butletvslearnc(bcloued)ofthe lining God, at our death 
 to leaue peace to our children, the beft legacie of our will, and 
 remit all though greatcft offences, and thereof both the guilt 
 and punifhment before we die, to forgiue each one from our 
 hearts all trefpaffes 
 
 Vnt9 
 
Brotherly Reconcilement. 173 
 
 Z)-/ito (euenty times feuen times. For it maybe thou reply eft, *• Timewhcn, 
 (faith * Auftwe) he hath offered me fo many wrongs , and of- d UK+w*fi*. 
 fended fo often, that I am weaiie with bearing and forbea- ***•<*"■»#•»*■ 
 ringreucnge. And indeed we which are debters of loue to ma- 
 ny, fay like him, whoisdebtertonomanj intherlrit of Amos\ 
 For three offences of Ldom, and for foure I will not turne to it, 
 becaufe he did purfuc his brother with the fvvord, and did C3ft 
 off all pittie, and his anger fpoiled him cuermore,and his wrath 
 watched him alway, and remembred not the brotherly coue- 
 nant: for three offences and for fourej will not turne to ir.This 
 is the manner of mankind, and therefore euen 'Peter himfelfe 
 asked his Lord to fet downe ibme definite number of forgi- 
 uing, Mat. 1 8. 2 1. Maifter, how oft mail my brother trefpofle 
 againftme,& Ifli;illforgiuehim?Vntofeuen times? The worlds 
 cuftomeistoforgiuebutonceortwice, or three times at the 
 moll, and therefore Peter thoi^ght himfelfe very liberal! , faith 
 • Cbryfiftome, if he went fo farre beyond worldlings, as feucn ^rTa. " 
 times to forgiuc. What, vnto feuen times Lord? Indeed the 
 number of feucn is wont in Scripture to import an vniucrfalitie . , 
 of all/aith venerable f Bedels all time is limited by feucn daies, Do^uadrag.' 1 
 and allvice by feucn euillfpirits,/T^«r. 12. 4?. as with Ch y jf°~ tom ' 1 ' 
 fiome Anfelmm doth obfenie. Neuerthelefle becaufe the num- 
 ber offixe feemes to be a number ofworke and labour, and fe- 
 uen a number of reft: therefore Peter vnderflanding this, faith 
 8 0rigen, thought in fixt times, as in fixe dayes he might finifh^ Traa^.m 
 hisworkeof forgiuenelTe, and reft the feuenth time from all JUt ' lt - 
 his labour. Wherefore Chrift his Lord and maifter fcoreth vp a 
 greater number ofrcm'fTion: I fay not to thec,vnto feucn times, 
 but vnto feucnty times feucn times: alluding (faith Hilarie) to 
 that number of Caine and Lamechs puniftimcnt,t7f». 4. 24. If 
 fitine p)*llbe Auen-^edfeuen times, truly Ltmech feucny times fe- 
 uen times: that as their auengement and rcquitalll was by this 
 imported infintterfo his forgiueneffo hereby fhould not be 
 lefle finite. For this is a number finite put for an infinite, 
 faith Chryfoftome, as if he had faiclr Wilt thou know how often, 
 *Peter? docft thou tell me o r feucn times, man? I tell thee vnto 
 (eucntie times feucn times: irt*^ hich numbcryctis no bound h ckr*[ a n. ft& 
 Y 3 or 
 
1 74 Brotherly Rec9nctlemtnt. 
 
 nor limitation, but feuen times/thatis/^/^alwaieSjOrfe- 
 \ T>i*tyf.C*t- uendaycsinaweeke,yeafcuentimesinadayfaith ourSauior, 
 thmf. tnbur.c £ u l T 7, 4 or toties quottes, as with k others l esfhftwe doth ex- 
 
 Iscum. 1 • ' 1 1 1 • rr rr 
 
 i Scr.i^.dc pound it: and by this is meant a toties quoties or rorgiuenciie , as 
 
 JjJ Dom - ln that number feuen is vfed, <Prou. 24. 1 <5. This infinite number 
 our Sauiour there lccteth downe to condemne the mercileflc 
 debtcr, <JMau i 8. who (it feemes) ftanding vpon the number, 
 would not forgiue his fellow, becaufe he had runne fo long on 
 his fcorc, that the debt was now growne to an hundred pence. 
 Howbeit,lct vs be followers of God as deare childrcn,w ho for- 
 
 m ihl giueth not onely talents and great finnes, but cuen tenne thon- 
 
 jfknd> that is, all finnes committed (faith " -^/?/«<r)*againft the 
 tencommaundements. Letvs(I fay)be merciful! as our hea- 
 uenly Father is mercifull, who whrii he had often deliucrcd the 
 Iewes from the Egyptians, and from the Amoritcs , and from 1 
 the Ammonites, and from the Philiftines, and from the Zido- 
 nians, and from the Amalekitcs,and from the Moabitcs,& par- 
 doned them often vpon thepromife of amendement,/W£.to« 
 1 1 . though when after breach of their couenant, they cryed a- . 
 gaine for further pardon, he anfwered: I haue done it fo often, 
 and ft ill ye offend, wherefore I will deliueryou no moreover/, 
 1 3. yet for all this when they cryed, We pray thee onely deli- 
 uer vs this day, and faue vs this once: he heard their complaint, 
 
 v a.Reg* n* andpittying them according to the multitude of his mercies, 
 deliuered them againc. Wherefore as when " Naaman the Sy- 
 rian thought much to wafh fo oft as feuen times in Iordan,that 
 his leprofie might be cleanfed: Father (faid his fcruants ) if the 
 Prophet had commaunded thee a great thing, wouldeft thou 
 not haue done it ? how much rather then, fith he faith, 
 Wafh feuen times and be cleanfed. So feeing not a Prophet, 
 but that Prophet Chriftlefus, hath commaunded vs no great 
 thing, but onely feuen or fcuentie times feuen times to for- 
 giue, that our finnes may be forgiuen and cleanfed, LMat. 6. 
 verf % 14. who is he that will not take thepaines to forgiue 
 each one fromhisheart all trcfpaiTes,feuenty times feuen times 
 
 o * Bwhaf ' To his hrotlocr I who is no£ a ftraungcr from God , or an 
 alient from the commonwealth of Ifrael, butofthehoufhold 
 
 of 
 
Brotherly RccevalewtHt. 1 75 
 
 of faith, and of that family fo neare as our brother . He might oG**Ubkmti 
 haue laid, Forg ue thy fellow feruant : but becau e tha'tidc y5 '* 4t0m 
 mouednot thcmercileiTe debter, he calleth htm #*r Lrotbcr, 
 to put vs in mind, that as we arc Godsferoants by conditio* 
 of life, fo brethren among our fclues by vnitie of affc&iou. For 
 as that : Father before mentioned, confidcringhimfclfe that he p**r>tftr%6 
 might be tempted, compaffionateiy faid of the fail of his bro- c * wr 
 ther, Me hodtc,& ego eras , he hath offended me to day , and I 
 (hall offend him it may be to morrow. He chat (hall thr.s,w hen 
 like the hypocrite (^JMatb.y.) he hath feene extnrtmttend* y &t 
 mote in his brothers eye , (hall thus (I fayj reflecting his eyes 
 into himfeie, and behold imrrnmttend§ t the bcame in iris ownc: 
 Ne u non mn^ne vitiorum in a/tjt odio indulftrit , fetpfum venU 
 flnrima mbtrrffentiens, fairh q 'Plutarch , he will fuicly reftorc qZW^.r*^ 
 his (lipping brother with the fpirit of mecknefl'c , considering 
 himfelfe that he may fo be tempted, GaUt.6.\. and will profeffe 
 like ' hinynutuall need of forgiucnefTe, xHct*. it mit 
 
 banc vem°m pttmm r j, d.imu r j ? vic'ijfim. 
 
 I multforgiue my brother his trefpafles , euenashemuft dome 
 when I trelpailc agamft him. For peccabis cr tu iljt eras quitto% 
 hodie peccant ,faith one, perchance thou (halt offend him to 
 morrow , who hath offended thee to day, E t rnt tih index am 
 er*t ante til iretUy and he (h all be then thy iudgc , who before 
 |uilt7e vnto thee , and mall rcltorc thee pardon if to him 
 thou gaueft it,or if tiiou didft not, eithcrdeme it thec, or by gl- 
 uing it, make thee more guiltic before God. And this m indeed 
 the debt which (hi! we muft pay, 'Kjmv.i ;. and vet (till owe it 
 our brother; becaufc though to day wc discharge it, to morrow 
 comes a frefh charge of lone (faith / .omandement 
 
 istherforcc ' » r;. becaufc though today it be kept, 
 
 yet to morrow is it fo new as if before it had not bene heard. 
 Mwaycs (faith V4 :his debt to mv brother, which <** 
 
 only being payd,alA'aycs(hil keeps v$ in debt. Neither by pay- 
 tloif,but multiplied thereby; and like the widowesoilc, 
 
 re increafed . Yca'asth iddowha-*j 
 
 uing nothing to fat-she her creditors but acrui • as „ 
 
 bid by Ehfitm to borrow fcficls cl her neighbours , which „ 
 
 (Tic 
 
175 Brotherly Reconcilement. 
 
 y (he filled with oyle and payed all the debt, 2. Kings 4. Co the ' 
 „ Church or Chriftianfoulc (faith that FatherJ hauing nothing 
 „ to pay her debt of offences , not (hillings , but a little oyle or 
 „ loue, is commaunded by our Sauiour to borrow veffels of her 
 5, neighbours, which filling vp with oyle (he may fatisfie her cre- 
 „ ditors. While her oyle decrcafed, her debt it increafed , and 
 „ while the oile was augmcnted,the debt it diminifh ed . While 
 , 3 fhekeptit inherciule,itfufficednothcrfelfe, norwasableto 
 J5 p3y the debt till (hce borrowed veffcls of her neighbours. 
 Wherefore feeing cuery brother may like that feruant (JIUth. J 
 1 8. fay to his* fellow, Pay me that thou oweft : let vs owe no- 
 thing to any man, but to loue one another . Yea if we want 
 veiTels for increafing of this oyle, let vs borrow them of our 
 neighbours,and poure it into them out of the crufe of our heart. 
 And if thou art willing and not able to giuc it, if thy foule like 
 the poore widdow crie ,The creditor is come and thine hand- maid 
 xEnarr.in vfal. hath nothing to pay: he that made thee willing (faith x ssfujline) 
 i\.&vfd.\6. t0 p rom if CjW jii a Ifb make thee able to pay that debt, which is I 
 loue , not in word and tongue onely , but in deed and in truth, 
 and the ad of Chriftcs commiflion herefpoken of io much, 
 Be reconciled in word, in worke and in will. 
 thc C comraiffi6: Which triple reconcilement of two , feeing it muft be by ■ 
 «&/«*?«, third ( as tnc *word importethj which muft make them both 
 V/dM*7?«V onc : hehold here is a brother which is a mediator betweenet 
 tjiftr iMtque them, to be their pcace,to make of both one,to breake the ftop 
 ™t*!u™&t- ofthe partition waI,to preach peace to him that is farre cflFfrom 
 n*»im,tateduct. agreement, and to him that is neare , that reconciling both toi 
 ii»z.Gr™s?e'p. ^od in one bodie, he might make of twains one new man, fojf 
 Tbejfku. 6* ?ha. making peace and flaying hatred thereby . Which dayes mnl 
 feeing it was the peace-maker betweenc ^Abraham and Lot 
 Gen.x^. and fhould hauc fet thofe two Icwes atone^e^^?/ 7 
 *, G mM. i* Math y therefore vfeth Chrift in this exhortation the name Brother 1 . 
 5**4- becaufc it is moft crTc&uall to perfwade concord or vnitic! 
 
 & that it is thy (hame if either thou wilt not retaine,or canrt no 
 obtaine amity with thy brother. Wherefore as the interlinearii 
 glofic on that of the Apoftle,Z>£ brotherly loue contwue,Heb.i^ 
 1. doth fitly make this word the motiue of continuance in loue 1 
 
 BecauJ 
 
Brotherly Reconcilement. 177 
 
 becAt4 r eit Are brethren: fo doth our Sauiour here make it the 
 rcafon of reconcilement, and by the word brother admonifli- 
 eth ofkeepmg concord, and rellonng it as 'oncobferueth. For * Mafimlj* 
 indeed Utet in hoevno zerbo argnmentum, as another* fpeaketh a'-. '■ 
 
 c cafe: the very nairXa/iAzi?. brother,' f-kh an h heathen) ad ~° <* 
 fcemes by good reafon ro put vs in mind oflouc and goodwill. mm*jm6 
 And* what arTcclion men ihould carr:c one toward another, * *J* Liel dt 
 the very nunc brother, whereby they arccaJicd, plaincly deda- c frfrflrf j. 
 rcth.Whercforc as d Tully told his friend tMeteHm mentioning jFTjf^Swi 
 ibeir agreement: Whereas you write of our reconcilement, I 
 fee not why you mould call it reconcilement,(ith we neuer fell 
 out: fo, Itrangc may it fcemc cur Sauiour fhould w rite to a bro- 
 ther dt*K>Jynh y be reconciled, and not rather a.x>Ayv&t, ncucr 
 fall out; feeing brother with the Hebrcwcs fo much importcth 
 vnitic, that they call a ftockc or (lone brother and (iftcr,becaulc 
 it is vnited to another, Exod. 26.7. fzre. 1.9. Howbeitfceing 
 Sathan who made* feparation betwecne God and man, thtt' *&•?*»< 
 the father was dcuideJ againft the lonnc, and the fonne againit 
 the father: hath alfo made a diuiiion among men. that now the 
 bond; of brotherhood arc d\(\o\ucd, and brothcr(as Chrilt pro- 
 pheficd) is deuided againit brother, JMu.x o. as it was need- 
 full for TWtobefcech the ionnc, KcLTUAhdyvh, be reconciled 
 to God thy Father, 2. fir. j. fo here ncceflarie for Chriit to lay 
 to the brother, JWa*>w9/, be 1 econciled to thy brother : or (to 
 paraphrafe with the Gloflc) be reconciled , becaufe he is thy 
 brother. 
 
 But as the Lawyer asked Chrift of his neighbour, l*k. I o. 
 thou wilt fay vnto me: Who is then my brother? Saint { Jerome f T ™l' ***• 
 1 finds in the Scripture a foure-fold brother: Firlt, w.t///r»?//, as It- 
 cob l and I (ah in the oh!, k Limes and /tf/v/inthcncw^Tdta- 1 Oca :-.}«. 
 ment, which are caoTfltTf/o; and {p*pjt7f/0J , borne of the lame ' at> «- 21 ' 
 parents as the Greeke<tViA?<^ pro perlyfignifieth.which Lin- iScsf.st^h.&e 
 g ills dcriuc cither from a. fmtul x and JltAfu vter , becaufc they 
 •ltc#«rm*#ofthe fame wombe : or ' from the pnuatiuc *, and k MM*Mkj, 
 /[%yp»< vnH4 , that is, not one, becaufe one cannot be called ***** 
 
 ther, whence wc call him brother in out tongue. as it were 
 brcd-othcr.ButtheLatme/rw/rrismoregcncialljwhichfomc 
 
 Z. thinkc 
 
178 Brotherly Reconcilement. 
 
 ^dX^'"' tnin kc l c° mcs of chc Atticke <p<>i-m, which Eujlathius on thofe 
 m Lt.i.iUad words in ™ Homer, cif^nr^ ?fMTfiip/K eLffiyn><pvKeLj [ t?v\ot< ) de- 
 riues from p ? stT?/a, and imports men, who rdpa T ivi t^om* *ot- 
 vovidvty any law of fellowship haue communitie among them- 
 ielues, whether they be fellow-citizens, orfellowes in religion, 
 or of the fame famihe, or of the fame tribe, or at the fame feafr, 
 or of the fame bloud fo neare linked,that each xsfraterejuajifere 
 » jM Gei.Ub. titer > as " Ntgidtus deduced it, a brother as if he wei'e almoit a- 
 13 c*p.io. nothcr. And therefore lerome finds a fecond brother, namely, 
 by nation, as all the lewes are tearmed brethren , Tfeut. 15.12. 
 becaufe within the land of lut'ic (verfi 7 .) and all other ftraun- 
 gers and not brethren, verf,^. becaufe alients from the com- 
 monwealth of Ifrael, 
 
 Thirdly, is there a brother by confangtiimtie , as all of one 
 
 ftocke and linage. So Lot, Abrahams nephew is tearmed his 
 
 brothcr^ffwi^.So/'^^/calleththelcwesnisbrethrenjthough 
 
 but kinfmen according to the Qe(h,Rcm.9. ;.and Chrift isfaid 
 
 tohaucbrethrcn,£#£.8.2o.thatis, as our Englifli translation 
 
 Mat 1? on the marge nt there rendreth it, kinsfolkes, oxeou[ms > as° elie- 
 
 Mar.3.3 1 . & 6. where ic doth interpret. 
 
 5 . ioh. j.iz. From which place, although HelnidiuA and other Antima- 
 
 i, C> or. $ 5* 1 
 
 rites would inferfe, Chriil had naturall brethren , and flaine fo 
 >i^/>jvirginitie, (who was a Virgin after child-birth, and a 
 f Tom. 5. apoio. c ^ft mother before mariage, as p lerome fpeaketh) yet was her 
 louiman. wombe(as with q him a^ujtme 1 applies it ) like rhe gate into 
 f «?* ,, d5& l ^ c holieft °f*M»'ncb which our high Priefr bnely entred, £z,e. 
 aw 44.2. and laid: This gate (hall be fhut and fhall not be opened, 
 
 rfrlpT&tr.i^ and no man fhall enter by it, becaufe the Lord God oflfracll 
 hath entred by it, and it fhall be fhut. It appertaineth to the 
 Princ^, the Prince himfelfe fhall (it in it, he fhall enter by thcH 
 LdmHeUef*. porch ofthat gate,and fhall go out by the way of the fame. And 
 fe !bu%' , ' hca ^ BV < ?w ^ tnerc again(t Heluidtm by many arguments proueth/heM 
 t ride Georg. remained a perpetuall Virgin, as the Orthodoxall both Greekcjfl 
 dtmSZtZ* an( * Latine Fathers Ignatius, Iren<tus, Origen, Tta/t/, lereme, /fu-fl 
 Cbri(li,qu*(i. fline, Ambrofe, Bernard, Cloryfoftome, Gregorie Nyjfene, Epipba* 
 uUb^mJiM " tf ">D*ma/ceneiLnd Theophilaft, with e moderne Writers af- 
 •»7. ' firmc and confirmc at large. No, her worabe ( faith ■ lerome] 
 
 ivas 
 
Brotherly Reconcilement. 1 79 
 
 was a combe for Chrifts bodie, and new fepulchcr wherein nc- 
 ucr man but he was laid. Vponproofe of which point he pro- 
 duccth this distinction ofbrethrcn now in hand,and faith there 
 is a fourth kind ofbrethrcn, fprttuall by proftiTion ofooc faith, 
 whence all Chriltians by our Sauiour are tcanrc brethren, 
 yl/4/. aj.Neuertheleflefuhtha:* three-one hach c vivoyncd all * ' Ioh 5 7- 
 perfonsir, atriple-vnitie:«rff*.rtfZ. / asmcn, ctuill $ fellow -citi- 
 zens , and fytttth.ill as Christians (for he made all mankind of 
 one bloud, as men; to dwell together on the lace of the earth 
 as cohabitants: to feekc him, as Chriltians, ,.c:. 17.26. 27. and 
 in him as men we Hue, monevpznd downe as fellow -citizens, 
 andhaueour fpirituall heme as Chriftians. I may fcmblably 
 fpeakc of this triple fratemitie:«4r«r*t// J of brethren by birth and 
 all men by bloud; ciuill,of focieties: and fpirituall, of Chnitian 
 brethren. 
 
 Andtobcginreconcilementofnaturallbrethren,whofcbc- '.Brother, 
 ing was from two, lcauing no icflc then father and mother to u 
 become one flefti for their coexiftence, whole bed was one 
 womSefor their infant growth,whofe Life and vital fpirits were 
 from one concord of contraric qualities, and confpiring tem- 
 per ofelcments in thehodie, whofediet and meatc was one 
 milke from the breaits of lone, yea w hole hearts, tongucs.and 
 hands vs ere from one heart, one tongue, and hands for their a- 
 grcement in thought, word, and deed: this vnion is ^u^i/cif, faith 
 '/fr/^r/^fonaturalhthat I may with the'Apoltle lend them f Ui 8 Elbtc 
 to the fchoolc of nature, and askc dicm t *swteip/d cjuuiemnAtu- U 
 rahocvosdocet! Doth not nature it felte teach you this thing'- N 
 Mfc#graccfhouldnotnccdtolcarne them reconcilement. For 
 euen nature (as an 'Heathen noteth) to teach them lone reci- a T>imUM 
 procalland mutuailaydc,hath put a booke into their hands, A«.«p. 
 ihcirowncb'uiif, 111 vrhofe broincrly members, as in fo manv n 
 tiffanies they may readc this p, in whole >> 
 
 fibfkke and ihiuturcfhc hath made molt parts double, ger- j> 
 m*tM&%eme/U t not oik ly brc vhich are molt >* 
 
 - the whole. - :M •> 
 
 l /iplesoftlir- . v that ail theie fl 
 
 tnimiallhclpcandnot i::: -leil. To teach the 
 
 Z. 2 
 
i So Brotherly Reconcilement. 
 
 that Author) that (he made alfo two brethren of one Teed, not 
 
 v for difagreement and difcord, but that being feucred they 
 
 " might helpe each other in diftreiTc. Which bond of amitie if 
 
 >J they breake, they arc not vnlike the fingers of one hand, intan- 
 
 '' gling, wringing againft nature, and wreltingonc another, or 
 
 * like the two feet tripping and ouerthrowing each other. And 
 
 b Xsncph Lb." therefore when b Socrates faw Charephon and Chtrecrxtes two 
 
 Uef*2. & did. i arr ing brothers, warring each with other : Now (faith he ) yc 
 
 do as if the hands, which G od created to helpe one the other, 
 
 Ieauino; this,(hould hinder and hurt one the other.Or as the feet 
 
 which were framed to bearc one anothers burthcn,ncgle£ting 
 
 this,fhouldfupplantone theother, oras the earcs which are 
 
 coauditors of rrcutuall good, fhould waxedeafetoheare good 
 
 one for the other, or as the eyes which like Caleb zncrlofaa arc 
 
 fellow-fpies in this little land for the good of other, fhould not 
 
 looke for either others helpe, but looke afquint at the good of 
 
 the other. Were not this vnnaturall and great vnhappineiTe in 
 
 thofe members (faith Socrates) which (hould naturally helpe 
 
 one another, whether in the hands, or feet, or eyes , or other 
 
 * Mat*. p a r ts which are produced * double and by paires ? How much 
 
 more monftrous in two brethren, whole ayde may execede the 
 
 cooperation of hands,or the mutuall prouidenceofeyes,or the 
 
 »- coaudienceofeares,orthefupportanceofthefeete?Our c En- 
 
 lki.b^L An"i. glifli Chronicle Horieth,that when king Edward the Confeflbr 
 
 „ and GW/rW«Earleor'Kentwere fitting at table together, He- 
 
 „ raid the Kings Cup. bearer the Earlesfonnc,did (rumble fo with 
 
 ,, onefoote,thathe was almoft downe 3 but recoucringhimiclfc 
 
 „ with the other, he neither fell, nor (hed the drinke. W'herat his 
 
 „ father the Earle fobferuingthat of Saint Taul , how thefe mo 
 
 i i.Cor.n.a*. ^members had the fame care one for the other, & that the one foot 
 
 " could not fay to his fellow, I haue no need of thee) merily. faid, 
 
 » Nunc fratcr fratrem wvit, Now one brother hath holpen ancv, 
 
 » ther. At which word Brother (though fpoken but in ieaft ) the 
 
 » King then calling to mind his brother Alfreds death whome 
 
 » the Earle had flaine, thence aflumed the Apoftles application. 
 
 >' that 9*ie brother might helpe another : whereupon beholding 
 
 *» Gotdwm with a dupleafed CQumenancc, anfwered , Stc mh, 
 
Brotherly Reconcilement, 181 
 
 mew fitter wxiko efct fi per te lumfjet , fo might my brother „ 
 Alfred haue alio holpen me iUhou hadit not bene. Thus could „ 
 the Earle note ia thofe twins of the body that lciTbnof\SVi/<?- fHcc! ^4p- 
 men {Two *re better thoi one, for if they fall, the one * ill help vp hi4 
 fellow. And the King fas if he had bene taught at his cup-bea- 
 rers feetj applied from their mutu all fupportance that follow- 
 ing ' tVoe againft himielfe, but y*oe vnto kirn thr.t is alor.e, fir he /" Vcrf€ IO - 
 faileth and there is not tfccondtohft htm vpjcoz indeed one bro- 
 ther helping another is 1 ke adefenccdcitie(as f fomc readc k 
 and their counfels hkethebarreof apallace which is topreg- '^ / 
 nable,7V0*M8.io.andifoneouercomehim,twofhallltanda- £*4 
 gainit him, Ecclef.^Ai. fonaturall is'thcir vnitie,and (hong 
 their coadiuuance, which nature hath framed double for mu- 
 tuall aillltauce . And therefore as nature their mother pro- 
 duced thele her twins, (I mcar.c the eyes) ifixpuc, double and 
 by twoes, that they might hclpe one the other : lb did that na- 
 tural! father fend out his two lonnes, /ww^/and /#£*, *ViAe*f> 
 by twocs alfo to catch tifh.bccaule they were 4/1*901, brethren 
 mihcttcth.Math.d.zi* And when their fpirituall father called ?**«•«*»• 
 them to be tuners ot men, he lent the lame brethren ioortn by M.v±kjj.Ljn 
 two i\io % M*rlte 6. 7. And therefore by two f faith ' 'Bernard 'V 
 
 i - i \ i 1 C 11 i it .Simr.6. 
 
 with lomc other) that as yokc-teilowcs they might beare one 7 . fow***w. 
 another, burden. j-jj* 
 
 And it were to be wiihcd , that parents after their example i.kc i 
 would fend out brothers into the world,as two feete to fupporc 
 one another through loue : howbeit themfclues (as k one iuftly k G ^ etMm 
 coplaincth) for the molt pai t orTcr occahons ot iar, and fow 1 1 
 feed ofcoutcntion among their children ; cither when in their l A9% 
 Haft vvils they make them vnequall in their grace, w ho arc ecjual 
 by nature, and making A> -ben their cldcii fonne, fothe excel- 
 lcncic ofthcirdignitieand cxcellcncicofpowcr.thatthey lcane 
 not the rc(t of their fubfiancc for their other babes , who of en 
 by confpirc againft the cldcft as Awi^/jjfonncs did againil 
 theyongeft; and reloluc like them in thcGolpell , Tim H I 
 ometetvs Ulll p» utAucefljAllbeours^JM 
 
 . Or when like old '/fi*c f in their dimme eye-fight and Jqq 
 ittdgcmcntihcy m.llakc ihcirfonncs ( though he rightly alone 
 
 Z 3 l blcflcd 
 
1 82 Brotherly Reconcilement. 
 
 blcflcd where God onely loued,c#fo/rfM.) and betf owing the 
 birch-right vpon the yongcr,re{blue w ith that irrcuocablc will, 
 / haue bleffed him in my will y and hefhallbe blcffed: behold I hauc 
 made bim Lord , and all his brethen hauc I made his fcruants, 
 when the cldeft crieth like Efan, lam alfi thy [on, bleffe me, etten I 
 me alfo my father . And this partiall affection caufeth the elder H 
 tohatctheyongcr for ftcalmgaway thcblefTing; andrefolue • 
 that when the dayes of mourning for his father fhall come, he : 
 will be auenged of his brother. 
 
 A third occafion of filiall ftrife, is when their parents wil die 
 withoUt will, and departing intcftatc (as he fpeaketh) leaue all '' 
 at randonc, to catch that catch may. And this is indeed prouo- - 
 wEphcf.rf.4. care filios ad iram (as the m ApofHe fpeaketh,) to prouoke their 1 
 children to anger and ftrifc were they neucrfo peaceable, yea 
 to fet them by the cares for their portions , like Sphraim a- 
 gairift CManaffes, Manaffes againlt Fphraim, and both againft ' : 
 luda. 
 
 A fourth caufe of contention fathers beget in their Tonnes, 
 
 when dif- inheriting//;^ ira, the fonnes of their wrath, they a- 
 
 dopt aliams to be coheircs in their inheritance. Alawindecdc 
 
 %jii*x.Li6.tM. which Ephialtes (aswe B readej gauethc Lacedemonians, and 
 
 *°- not only'(tories,but experience giuests too great ftore of fuch, 
 
 <. 7 Mteft.refaf to fuch too fupernaturall adopters, who like the Partridge Ier. 
 
 ^ C ' fX tl"tt T 7 ,T I -^*^^^7^ / ^^^i^ w ^/^'^ ;Vnnalura ^ birds to 
 their brood,and cruel to their yong,hke the Oftrich in the wil- 
 derncffe,L^w # 4. which leaueth his brood in the earth,and for- 
 getteth that the foot might fcattcr them, or that the wild beaft 
 might breake them_,he fheweth himfclf cruell to his yong ones 
 as if they were not his,and is without feare,as if he trauellcd in 
 r , aJ l« vaine,/^ 2 0.Thefeplav^/V/>/^hispranke. p vvhohauingfons, 
 
 p Sakft.de heU ?J* r /. p I - £ * ; 
 
 lu^unb. yet adopted Ivgtirtba to them, and io let his children by the 
 eares,and fcr their fupernaturall kindnerTe to alients and vnr.a- 
 „ , r , turall to their ownc.they may perchance recciue Wehm Bleflw 
 his rcward 3 whohauingdiucrsionnes,yet adopted on his death 
 bed one '7^r*/«* landing by, bec3ufe he was diligent about 
 him is hisficknefle, and often lapping him, bad him beware of 
 taking cold. But this new hcire (forfooth) hawing gotten the 
 
 will. 
 
Brotherly Reconcilement. 1 8 J 
 
 will made andwitneiTed,cJWr^<?.r hortabatur vtcite'Blefttm 
 tnficerent ne duiWts agritudtnumoleftsalaboraret, he loucd this 
 new-found father To well, thac he wished him inheauen, and 
 feed the Phiiltions to kill him quickly , and put THeflw out of 
 his paine that the inhertancc that night might be his. What 
 (halllfay tothefe cruellOrtrichcs , but admire with the Al- 
 mightic the pofTibilicie of their memorable obliuion, Is it pofii- 
 b\c}'Canarvomanforoet her child , and not haue compaffion on the rEfi *4#.>J« 
 fonneofherwombe? Whatfhalil fay to thefc vnnaturahfts, but 
 from the God of nature pronounce , that in not prouiding for 
 their ownc,and namely for them of their houmold, but cfpeci- 
 ally for them of their ovvne bodics,they denie the faith,yca na- 
 ture it fclf(which hath taught a father to pitic his owne childre, 
 Pfal.xoi.) and are worfc then infidels, l.Ttm. c.S.tf'-Du^ 
 therefore (to returnc whence I digrcfled, for his fchoilers fault 
 gauc the matter a blow on the checke , and a checke in the care, 
 Cur tqitur ik inftitms: why teacheft thou him not better maners 
 then? furciy (itch rathers dcfcn:e a blow from bis hands of iron, 
 who oner-willing to the eldcfr, or too wilfuil to the yongdt, 
 orvnwilling toall ; or mif- willing to any , bv thefc their io 
 grapes fo fet their cbildrens teeth on edge, thac they bite and 
 dcuourc one another. 
 
 Lctthcm on tkctr death-bed like departing laakob Gen,^;. 
 call together all their fonnes into one, and to Reuben, to f Ben- 
 i*m**,to7Xm,anJtoGW,deuidcthcir mft portions 'for auoi- 
 dancc of diuiiion.Or let them follow that wife father in the pa- 
 rable,who diuided his lubltance to hib fonnes to prcuent future 
 contention. Let them ot /J >?w,w'ho£/#<' nothing but mdoement, 
 lcarnc,thathc would not without will die intcltate,but deuided 
 hu (mL fiance. Let Rcubcnitcs, who arc all for the eldeiT,lcarnc, 
 that hegaue him not all, but deuided his goods, and /?, that he 
 gauehis tlde/i but the inheritance. Let Bcniamites, who arc 
 wholly for the yong It, Icarnc, that he gauc kirn but the port ten 
 of goods that fel vnto Aim.Andlaltlvjctthem ofthc lubcvtGad, 
 nimoftgiucall ormoll toaliant^lcarnc that he tit Hided all 
 wms: for laidi our Sauiour, So be dfMnlrdvnto them ha 
 fHbf}a*ce 9 Luke\jAi. Let them at their death bequeath con- 
 cord 
 
184 Brotherly Reconcilement. 
 
 cord to their children,the beit icgacie in their wil,fcmblable to 
 r?lmAz*rru. 'Scylnrw the Scy thian,who at his death bid his Tons bring him a 
 fheafe of arrowes,which he then gaue each one to break in pce- 
 ces,but whe no one could do itjiimfclfc pulling them out,cafiIy 
 brake them one by one in their fight: fhewing\hem by this pa- 
 rable that which Salomon in his Prouerbes, that a brother vni- 
 ted to a brother is like an impregnable citie , and their counfcls 
 like the barre ofapallace which cannot be broken: or that I 
 noted in the Preacher, Two are better then one, for either may 
 hclpe his fellow ; but woe vnto him that is alone, for he falletii 
 andhathnotafecondtohelpehimvp. And if oncouercome 
 him,two mall ftand again!* him.-and a threefold cord, like that 
 tXeH9p.Ub.%M bundle ofarrovves,is not eafily broken . Let them with K Cyrm 
 Cy?*<L gi ue m their wilsthis legacic ofrnitie to their fonnes , and fay 
 *' with him, Ye which are borne of the fame feed of your father, 
 » and nourifhed by the fame milkc of your mother , brought vp 
 w in the fame houfc, beloued of the fame parents,and call on the 
 » fame father and mother, howfhould notyeaboueallmenbe 
 » moft knit in friendfhip with this knot of nature ? breakc 
 w not therefore thefe naturall bonds of louc, wherewith the im- 
 » mortall God hath linked you as brethren . Thus when in peace 
 thernfclues go to their fathers, they may lcaue peace with their 
 fonnesrthat as in their laft will they giue them their goods,fo in 
 their latt and moft eftetfuall affe»Stion,thcy may bequeath them 
 this goodncffe,thc belt donatiue of their will, as it was not leaft 
 legacic in Chrifts teftamcnt,and fay at their departure as the 
 Sauiour when he left the world, Peace I lcaue with yoti^my peace 
 Ifftuevntoyou: for clfc how can they enioy peace in hcaucn, 
 when they know their parts haue no peace on earth ? How can 
 their fouies fit in mirth at the fupper of the Lambc , when they 
 know thefe parts of their bodic like wolues bite and deuoure 
 another? Which vnitie in life time ratherfliould they labour to 
 cffec\l*ecing the holy Ghoft in giuing naturall brethren no pe- 
 culiar charge in Scripture (that I know)of louing one another, 
 hath fentthem to the fchoole of nature to learne them this 
 letTonin the members of their bodie. For making no qucllion 
 of their loue, which is the law of nature , he forbearethto bid 
 
 brethren 
 
Brotherly Reconcilement. 185 
 
 brethrc* loue 3 & only bids other m! loue** brethrc y l,?et.i\ : ot as I*;"™"*" 
 % Solon the lawgiuerotGreece,being asked why he made no. 
 in Athcns,nor ordained any puniiTimet againfi paricides,anfwc 
 red wifcly,becaufe he thought none could be io vnnatural as to 
 kil his father fro who he had being:!b neither our fole wife God 
 ofheauen made any peculiarlav^norappropnatcdm^ny parti- 
 cular punifhments to fratricides in lcripture, becaufc he might 
 wel thinke none would be fo monltrous in nature as to hate his 
 owncflefh.andiLy his brother who \s fere alter ,z\mo{k himfelf! 
 And therefore whereas he gaue charge to all the houmoid and 
 all forts of the family tofhew mutual! loue and dutie, Ephef.6. 
 as children to parents, 2nd fat hers to chtldr en\(cni2nts to malters, 
 and matters to ehcirferuants: he fpeaketh not a word of chil- 
 dren among themfelucs, as if he had bene aOiamed co bid bre- 
 thren be reconciled and loue one another. And palling ouer it 
 infilcncc,he fecmesto vfe his Apoftlcs 4 preterition,i.Z/vj^4.9. x~*rnj*t.n:. 
 But touching brotherly loue,ye need not that I write vntoyou, i9, 
 for yc are taught of God by nature to loue one another , and 
 making no doubt of doing that , and that thing verilj 'ye do to all 
 the brethren, he oncly intreatcth them to abound therein , 1$Ht 
 We befeechyoh that ye wcreafe it more and more. 
 
 Bjtalasnaturail brethren haue more now then called that j.^rcreproofc, 
 into queflion , whereof the facher and God of nature made no 
 queftion, whole precept ofthis loue as it is V2vc y ['ofratrffm qui- 
 ejne gratia rar a ej}> their pra<ftifc alio is as rare, as an heathen in 
 nis dayes could obfenie. For now -Plutarch his experience may y UMMfru. 
 be our fchoolc-maitcr to bring vs to many, who become bro- *""' 
 thers with Grangers } andflrangc with their brethren , finfuil ,» 
 friends with ahants in gluttonicanddrunkennefl*e,andyct vn- )} 
 friendly to their brethren in eating and drinking : tolerate their , t 
 finncs with pleafure and delight, and yet bitter totheirs, count „ 
 their flips intolerable: yea v\ hercas they pallc away houlcs and „ 
 lands to their harlots, yet (iriue with their bictnren for the 7 , 
 floorc of an houfe,an angle of ground,and footc of a Held : nay „ 
 whereas they nourimand loue their angriedogi;cs, their tierce „ 
 kcffftfi their fpotted beads , their toyifh Apes, and their crucll „ 
 I '.icybrookc not angcr,nor tolerate ficrccnclfc,norbearc „ 
 
 A a with 
 
i86* Er other ly Reconcilement* 
 
 wuhblemifhes, nor pardon childiflTnes,norfufterhaughtineiTe 
 
 in their brethren, which though grcatelt they tolerate in bruitc 
 
 bcalts, and for which things alone they dearely loue them . A 
 
 brother indeed offended is harder to winne then a ftrong ci» 
 
 tic 1 c3»^o> and their contentions (faith ""Salomon) like the barrc 
 
 ^Pioucr.x .19. f acal }i e vvhich cannot be decided. Ruthfull examples, as of 
 
 Iaakob and Efaujfaac and lfmael y 8teccles and Polymces, Ch<zre^ 
 
 pho'n and Ch&rocrates, as I noted before, and dayly is notorious 
 
 in domeliicall experience, manifeft this truth to be too true. 
 
 The realon and caufe of which irreparable breaches giuen from 
 
 z^rifi.LjMt the "Oracle of reafon, Bccaufe not onely not to be holpcn,but 
 
 greatly hurt by them of whom we thinke helpe due by nature, 
 
 not fo much diUblucth as breakcth the knot ofnatural arYe<5ti6# 
 
 b Lib.Z.Ztbtx.9 Por the nearer(as elfwhere b he noteth)is the caufe ofconiun6tio 
 
 and bond ofvnitie,the greater muft needs be the wrong which 
 
 doth diiTipare it, and greater the di(iun£tion of them therefore 
 
 deuided . In leaft matters to be deceiued by a fellow and com- 
 
 cOrti.proRofc. panion,ismoit abominable, faith c 7W/) 5 bccaufe that which he 
 
 firmer. thought he adioyned for an help againft others, helping others 
 
 againlt him,doth cuthim to the quicke , and brcakc the heart- 
 
 ftrings of affc6tion . Cafars wound that his fonne Brutits gaue 
 
 him, went nearer to his heart then all the rtabs of his foes , and 
 
 *} <ru rasta/jtt hat thou alio my fonne Brutm? made him crie 
 
 like DamdfPfcL 5 j.If mine enemie had done me this dishonor, 
 
 I could haue borne it, but it was cuen thou my companion, my 
 
 guide 5 and mine owne familiar friend.And to imply his greater 
 
 wrong, he doth explicate their nearer vnitie, We tookc fweetc 
 
 eotinfell together \>and walked in the hotife of God a* fi tends : and 
 
 this caufe ofdiiiund^ion ofvnitie from fo neare coniun&ion of 
 
 amitie,he cannot let palTe without imprecation to his trechery, 
 
 Let death come ha fitly vpon them, and let them go downe ejuickjnto 
 
 heByfor wickednejfe is tn their dwellings and among them . For as 
 
 AUb&dtjrat. things which are ioyned (fa\th d Plutarch) though the glue be 
 
 melted may be rccombined , when a bodily fubftancc rent in 
 
 fundercan hardly be reioyned:fo loue ofmen after falling out 
 
 may be reintegrated, when brethren ofonebodie feueredone 
 
 from the otfier can with difficulty be reconciled. 
 
 Neuer- 
 
 «f»«r. 
 
Brotherly Reconcilement. i 3 7 
 
 NeuertheletTc brotherly loue (as out of'NazUnzenel noted, « T)*t««*t * 
 like the grarTe or cience of a trec } though it be broken off from 
 the ftocke, may be ingrafted againe: but feeing the codes of 
 this hatred are fiery coales,and a vehement flame, which no 
 w atcr can put out, nor floods can drowne , take heed of hea- 
 ting this Asbeltos, which being once incenfed, no water, no 
 not ofteares can quench. And feeing thisamitic is thechicfe 
 and head of all, knit by io many fincwes and arteries ofnature, 
 beware of breaking its neck- bone, which can fo hardly be knit 
 againe. And let all utaeuhxpot take heed how they 'follow the J^S^1\ u 
 w ay of Came , g who was of that wicked one, anci Hue his bro- 
 ther, leaft that woe which ouertooke him ouerturnc them : ha- 
 uingwarrc in his heart, he gauegood words with his mouth, 
 2nd/pabe h friendly to hU brother, Gen.q.%. See his hypocnfic, hPe fia uiGtn < 
 to oportune place for his murderous intent, he perfwades him ** 
 to vpaikeinto the field-See his policiernot into Paradifc,a place of 
 puritie that abounded with fruite,but into the field. And w here 
 indeed foould his brother be flaine,but in the barren field(faith 
 l osfmbrofe) where there wanted fruite? Oportunitie of place ilAa dt [**. 
 fitting his purpofe,/^ rofcvp and flue his £rW;*r. Behold his cru- cr - AbtUs f i 
 eltie.O audacious, abominable and wretched mind, and what- .„ rAitam - 
 foeuercan belaid is too little, faith a k Fathcr. How did not iy.*.o«».+ 
 thine hand tremble at this dca\ ? how could it hold thy fw ord 
 andftrike a blow atthineownc bowels ? Thou art thy fathers 
 eldelt fonnc , the beginning of his wcaknefle , and heire of his 
 finncs,thepatriarkcofmurdercrs; thou hall not afecondman 
 toquarrellwith on earth beiide thy rather , and thou wilt flay 
 thy brother that thou maift not be a brorhcr.and kill the fouith 
 part of all mankind with a blow . But fee how the Judge of all 
 the world arraigneth this murderer at the barrc or his lulhcc: 
 tld at his conucntion fee his churhfli an- 
 1 wcr, / cannot tell, am 1 my brothers beeper I as it he bad bid CJod 
 go fcekc him ifhc would any thing witli him. And lee in what 
 admiration of the facl he cxamineth the offender , tf'r.ith.t/} 
 iW. ; oh what halt thou done.' The voice, though not or thy 
 in '.-.rdcrcd brother, vet c< thybrct 1 
 his politic poltcrtic, whom thou halt ilaineiiuhc levin- 
 
 As i thur 
 
iS 8 Bretberh Reconcilement. 
 
 their father *Abel y not onely fpeaketh but criethwnto me for 
 vengeance: How long Lord, holy and true, doeft thou not a- 
 uengc our blood on him that dwelleth on the earth? Yea it cri- 
 eth from the earth which followeththy murder for her fonne, 
 for her inhabitant, and for her keeper; and fee his triple iudge- 
 ment according to her three-fold accufation. Iudgement in his 
 foule, Thou art curfedfrom the earth ; iudgement in his goods, 
 The earth which opened her mouth toreceiue his blood from 
 thine hand , mifirufting no harme from brothers , which were 
 l AmhrXih.rAe but two on tnc earth, i^Nam quomodo poteratfuspeftare pamci- 
 C*n.& AUU. dittm qtit adhtic not viderat homicidium? for how could it fufpeft 
 brotherly murder, which had not yet feene man-flaughter?) 
 the earth is curled for thy fake,not as it was to thy father Adam, 
 m Gcn.3.17. togiue m nofruite without his fweate and labour, but when thou 
 Jhalt till the ground^ it jhall not yeeld thee henceforth her fir en^th. 
 And thirdly iudgement in his bod\z,a vagabond and a runnagate 
 Jhalt thou be in the earth . And after fentence fee how this con- 
 demned caitife is caried from thebarre with defpaire ofmercy, 
 My finne is greater then can be pardoned: with horror of iudge- 
 ment, My punifhment is greater then can be borne: and with 
 terror of confcience,Behold thou haft caft me this day from the 
 earth, and from thy face fhali I be hid, and whofoeuerfindcth me 
 
 ? ^£5w* ^* a ^ ^ me ' ^ l]t °f wnom f *" aitn tnat » Father) was he afraid 
 cap*?. ' to be flaine, that had none with him on earth but his parents? 
 He might feare iuftly the incurfionsofnatural brute bea(ts,who 
 morebeaftly had broken the courfe of nature: he might feare 
 rightly the teeth of wild beads, who brutifhly had flefihed them 
 with mans blood , yea the blood of his brother. He could not 
 prefume of the fubie&ion of fowles,who had taught them that 
 a man might be killed . He might now alfo .feare the hands of 
 his parents,who had taught them thar parricide might be com- 
 mitted , and chat they would learnc to pradtile a murder, who 
 had taught h ; m the precepr in their original /inne.This is Cains 
 punifliment in his perfon,andyec fee the taint of his blood in al 
 «% iib.\$deaii his poitetitie,whom iV<«\f flood wafhtaway(faith °^/?/«)from 
 »^fii/.io. t ^ c f zcc D f t j ie eart | 1 ^ wnen ^ could nor wa(n away their fcarlet 
 finne of blood, double died, both in Cam the threed, and in 
 
 hrs 
 
Brotherly Reconcilement \ 1 89 
 
 his of-fpring the cloth and garment ofvengcance : whom the 
 holydhoftdcignethnottonamein reciting the catalogue of 
 j4d*ms po(\triue)Ge».<) Sox tUe face of the Lord is againft them 
 that iideuilljto cut orF(iaith Dauid) their remembrance from 
 the earth. For he would not take them in his mouth , nor make 
 mention of their names within his lippes: as ifthatcurfe of the 
 Lord had fallen on his progcnie,7 J yW. 109. Let his po/teritie be 
 deftroyed, and in the next generation let his name be clcane rue 
 out. O that z\\ x Caines which thiril the bloud or their Abcl y 
 that all Ifmaels which perfecute their Ifiuc, that all Efuu w h:ch 
 purile their laacob to the death, would beware to follow the 
 way offoifte, that they might not perifh in the game-laying of 
 Core, Are they Grecians, or Barbarians? wife or vnwife?let 
 thofe reade r Plnt*rch a naturall man, t<?/ pAtf/tAfi*, of bro- 
 therly louc, and thefe their owne bodie -r*?/ <pt\*<fth?i<t{ , of 
 limc-louc, how thofe brethren and twins of the bodie, eyes, 
 carcs,hands,andfcet,louc one another, and for fhame of their 
 foulcsbe reconciled tothem, who areflefhof their flefh , and 
 bone of their bones. 
 
 Andfurclyifvveyetlookc further to the rocke whence we 2 . trodicf na- 
 arehewne, and to the hole of the pit whence we were digged : ' 
 it\\e co\\C\act tsftiam our father, and Hue that bare vs, we (hall man. 
 find that7rr hwe 4/! this * onefAther, Afal.2. \ o. and all this one ti^j^jjo 
 mother, who is mater omnium viuentixm, (jen^ % 2 °» AH * tuft*** 
 moneniium fas one q calshcr)the mother or all men liumg, or 9 FcrwmGi*. 
 rather dead wlulc they Hue in her trefpatTes and finnes,and all * ,0 * 
 SsjKn therefore brcthren/rjir.o.j. and this brotherly kirtrcd of 
 men made by him n he mnde nil m.wkind of one blo$u^At~t* 1 7. 
 For as r Leo truly .aid of neighbour, that eucry man whether r &r.g»*fe 
 friend or foe, bond or free, is our neighbour; nvt pro- "* 
 
 xtrnum, vel cmne hommmm genm ntcspere dtbemm , faith . Zm. 
 
 rome and Saint 1 //*//W:Euery man is our brother by nature ,as :u '"V -^ . 
 our neighbor in the /fc of naturall things. ["br< ugh which coft- e X9 4,' 
 junction of mankind, the very heathen ■ inthetwfi- , 
 
 light of nature,that certaine amies ofamitie and fellowship are J 
 naturally due from all ir.cn cuery one to oilier . ami therefore - " 
 'vfed the name neighbour as our Sauiour doth here brother, ge- J, *Si »«*{{. 
 
 A a 3 ncuily 
 
1 o o Brotherly Rtconciltmtnt. 
 
 ncrallyforall men. 
 r% Uu£'b gi And indeed ^ ecin g ( as y Chryfoflome well uoteth ) the God 
 i. The greater of all hath giuen all buc one houfe, the world, to be domefticos 
 chcthcoMord »rf'«rrf. the houfoold ofnature:that father of lights hath light 
 andvniry co all but one candle the Sunne, to be flws facts , iuft and vniuft 
 children of that light: feeing he that fpreadeth it out like a cur- 
 tainc, hath coucred all but with one canapie and roofe of hea- 
 uen to be one family of loue. And feeing the feeder of euery li- ! 
 uing thing, hath fprcad all but one table, the earth, at which 
 boord we are all companions of one bread, and drinke all ofi 
 one cup the ay re: doubtlelTe this communuie of naturall things 
 fhould breed fuch a common vnitie in nature, as Giould make >. 
 men in this one houfe to be of one mind, and fons of one light, « 
 to vvalke in loue as children of the light: and the familie wider; 
 one roofe to walke in this houfe of God as familiar friends , and 
 companions at one table to eate their meate together with mi- 
 glencfleofhear^asitvnitedthofe Saints, becaufe they had all 
 things common, Atl. 2.44. 
 
 Which communion of all things naturall, if it cannot knit* 
 men inonewiththefe bonds ofnature,yet beholding the com-iT 
 mon vnion of all things amongft themfelues, the mufickeoHr 
 this harmoniefhould breed concord and peace in man the (bra 
 of peace. For whether we lift vp our eyes to heauen aboue, be- 
 hold it is there; the heauens declare the glorie of God in their 
 pcace,and the firmament flieweth his handi-workc:or vrhethei 
 we calr our eyes on the earth below,behold alfo it is there,bott 
 preaching peace to his people and to his Saints,that they turner 
 not againe. Wherefore as * Salomon fent the fluggard to the pif ' 
 Ie^.i. mire as his fchooJe-maifter to bring him to labour:* Efau th<| 
 vngratefull to the oxe and afle to learne thankfulneiTe ; b Ieremk 
 the negledterof feafon to the Storke and Turtle, Crane an<{ 
 e Lam. Swallow,to learne oportunitie oftime: the cruell c mother til 
 
 the Dragons to learne to draw out her breafts: and our Sauiouj 
 the worldling to Rauens, to learne diuine prouidence and conf 
 d cap. 1*. 8.$. tcntation,c3f^. 6. So aske now the bealis (as d Ieb fpeaketh 
 and they (h all teach thee, and the foules of heauen , and the! 
 fhsii tell thee: or fpeakc to the earth and it (hall fhew thee , c ; 
 
 . 
 
Brotherly Reconcilement. 19 1 
 
 to the fifhes ofthe fea, and they (hall declare it vnro thee, if 
 thou go vp to the heauens, it is there to be read in the large vo- 
 lume ofthe heauen: if thou go downe to rhe deepc, behold it is 
 there, and the naturall face of peace maill thou behold in the 
 glafle ofthe fea. Ifthougoouer thefeatothe fsuage beads of 
 the wildcrnefle, behold alio it is there, and thou fhalt find it in 
 thedennes ofthe earth. For whether we iocke without vs into 
 the greater world, we fhall fee the cclefliall orbes and fphorrcs 
 ofthe heauen, though their motions be diuers, and their rcuo- 
 luttonsthwartingly crofting one another, as 'one notcth, yet' <"' 
 in fo many ages conltant in that firft couenant of peace, they P"** 
 keepc bus law ofvnitic and order, which flail not be brokenfPJ.il, 
 148. The elements themfclues though in nature oppofitc , and 
 in operation contraric, as hcate and cold, drought and moi- 
 fturc, yet concordi pace livant/sr, as the f heathen obferueth, Jtt/oitU nt u>n 
 yecld theycachtoother,andmeetcallin a middle temper for **■ *• 
 con'iitution of humane bodies. Looke on the earth below, 
 which though it be full of (hifc and cruell habitations, as the 
 Pfalmift fpeaketh, yet therein the bealfs ofthe field Hrmentatim 
 pAfcunt,thcy feed by heards, and graze by droues : the fillies of 
 the fea <rrenattm natant ^hcy iwim in routes togerhcr,and what- 
 foeuer walketh through the paths ofthe feas: the foules of hea- 
 uen, turmitimvoUnt. they flic by flockes, andfing together a- 
 mongfl the branches. LeonumfoitAt inter fe nondimicat , faith 
 Plime, 1 The cruelrie of Lions and Beares fight not one with a- {£*££* 
 nother. for quando Leoni fort tor eripuit vitam Leo .* f<cuis inter fe ' 
 etnuenttvrjis: The wild bcafh, and birds fight not with their 
 kind,butkindlv hold together. Eucn Serpents bite not one a- 
 nothcr, but the hcclc of man who treadeth on their head . The 
 fifties of rapine, though greater dcuourc the lefle,yet mfi m di- 
 uer r *i ?eneranon ftuumt :thc molf raucnous birds prey not on 
 their kind. So true is that ot Syrncides -.Emery be alt loueih hn/tke, 
 andeueriman P)ouldlQue his neighbour t allflifl)Will re fort to their 
 Mr ^ndma* PjiHldcomptnie with /neb m him felt e t I'cclef 1 3, 1 6. 
 Yea whereas all thefc kinds were made by couples and twoes, 
 Gen. i.ii. as if nature had dilpcnfcd with their diuifion: man 
 was cLcatcdx/w/rA'/j but one,as a thing ofvnitic without diuihon 
 
 vtrfi 
 
ip 2 Brotherly Reconcilement, 
 
 verf. i6. which one though the Creator made two by an aftet 
 creation, Gen. 2,22. yet made he prefently thefc two one a- 
 gaine by coniunclion ofmariage,twy^4, vt faamm quamcon- 
 h Lib.u.de eiu. corditervinere debemus i that thcrby we might know, faith h ^*- 
 Du, C4p. ii. ^^ now peaceably we ftiould hue together in one mind. But 
 what do I fpeak of fenfible thogh vnreaionable bcafts? the fenf- 
 lelTc creatures,as we fee in trees, embrace one another with the 
 armes of their loue, the Vine embraceth theElme, the Peare- 
 tree the Vine, the Woodbind the Oake: yea the hard-hearted 
 (tones arTccl that in loue which doth iympathize with their na- 
 ture; as the Load-ftone the Iron:nay,^*W magi* mirumeft, faith 
 Erafmussxhich is the wonder of all wonders, euen the wicked 
 fpiiits and fiendes of hell, by whom concord betweene men 
 was full broke, and daily ftirre vp men to ftrifc, yet in wifdome 
 1 luk.S.x. agree all together.* feauen in L <Jfaary Magdalene, and a whole 
 , y - legion in k one man could agree without difcord, and hold it for 
 
 aMaximeintheir policie, that Satan fliould not bediuided a- 
 gaintt Satan, left his kingdomefhold perifh by diffention,Z«/^ 
 1 1.1 S.Thus the greater world without him is like a citie at vni- 
 tie in it felfe,to(riame contentious man, if being the center of 
 all this circumference, he (ball befodiuided in himfelfe, as to 
 make this great round a cock-pit of iarre, and himfelfe a gazing 
 ftockeofftrifcto foules of the heauen, bcafts in the field, and 
 fifties in the fea. 
 
 An difyet we reflect our eyes to within our felues, and be- 
 £rer B worW. e hold man the Microcofme and leflfer world, we fliall find him 
 an harmonie ofdifcords, an vnitie of pluralities, an epitome of 
 the whole, and the center of all thefediuided lines. For as Sa- 
 lomon fpake of the fcare of God, Tints eft ornninm & totum homi~ 
 mjyEcc/ef.ii.i ?.fo may I of man who was made to feare God, 
 he was the end of all creatures, and the fumme of them all , as 
 / Hex*»: Ambrofe l with fome m other haue obferued. Which litle world 
 Jr*f£!in4eu as G od i n the E pilogue of his worke,(for h is worke was a word 
 fiat, C/en. 1 . dixit &fatlafwjt s he fpake but the word and they 
 were created// 3 /*/. 148.5.) created him to be Lord of all: foe- 
 pitomized he all things of the greater, in this letter world, to 
 teach him vnitie aboue the reft; dyeLKHp&hcu&oueQeu -m awt* 
 
 A,i4t$m. 
 
Brdtherly Reconcilement. 19 3 
 
 %v I V7», is the ■ Apoftlcfpeaketh of recreation ,*\\dgathercd*ll n E ?*-««io- 
 thingi into this o?:c which are in heaucn and earth: that as 1'aul 
 fpakeofhis recapitulation, and end of his word: Nunc corum 
 ejutdttla funt h.tc fnmm a eft, Now, of all things that hauc bene 
 {aid, this is the fumme,£fr£. 8. i.fo might the Lord fpeake at 
 the end of his worker Nunc corum qutfaclafunt^ bxefumma cft 9 
 ofallthws that haue bene now made, this man is the fummc 
 and bricfe of them all. In whole inner man , though the *flefh' Qx U^7> 
 and the fpirit arc enemies by grace, as thoic twins' (hone and^ Gcn.15.jj, 
 fought together in the wombc of T^e&ec^ib, that two nations 
 druggie in his wombe, and two manner of people fecme diui- 
 ded in his bowels: yet in his outward man the ioule and the bo- 
 die, though two contrarie parts of heaucn and earth, like the 
 Wolfe and the Lambe arc met together, and like the Leopard 
 and the Kid lye feeding together, and kiffc each other. Which 
 two fillers, though yet as contrarie each to other, as ALxry w ho 
 fate at (Thrifts feet and heard his preaching, was to UMmtbd 
 cumbred about much feruingand troubled about many things, 
 Zr;A. to. 40. yet vnitc they their loue for the good of man, as 
 thofe fillers their care for L*<+irus their brother, lob. 1 1.3. 
 1 9. and both like thofe two brethren in thc^Emblcme , which 7 £ 
 mutually lent the one his lame brother feet, the other his blind 
 brother eyes: fo the body being blind, mutual boc oculot, it bo- 
 rowetheyesofthcfoulc forhis dirc^ion, and the foulc being 
 lamc,mtf//w////4/>^/,itbGiTowcth feet of the body for his 
 proccflion, and both walkc with fuchcompaiTion and fellow- 
 feeling ofothers harme, that when the bodie is hurt , the foulc 
 alone is gricued, and when the foulc ofrendeth, the bodie ofrc- 
 reth his backc to the fmiters. Whofe fafegard of the one as it is 
 «r, an harmonic and conlent of qualities, fois 
 \(t tic of the other confenf/u affdh ;nnr,t, an agreement and 
 content of the alfc&ion^.and the nrrc ofcithcr,thc dcltruclion 
 !i,anddii1ohuion ot the whole. Thus contraries conlpirc 
 in the great and little world for prcleruation ofmankind . aid 
 why thcndiould not xw^n the fummc of all the fe , conlpirc with 
 oppofitc lor conferuation of man-kindneifc in the 
 earth? Thus eucrybcaliloucthhib like, to teach cuery am 
 B b 
 
r LtbXEtkic, 
 cap l 
 
 194 Er other ly Reconcilement. 
 
 Joue his neighbour: thus all flc(h refort to their kind , to fliame 
 man, if he hate him that is flefh of his flefh, and bone of his 
 bones. */Atf>9?&>W i-retiv^tr, we commend them chat loue men 
 faith r Anflotle, though it be but as they are men: and therefore 
 rotog Lun. w hen f himfelfe in regard of this humane nature gaue a wicked 
 7>bi!»f. man an almes, and was checked for his mil-giuing , CMtferttu 
 
 fltm hamamtatem nonimqHitAtem y I gaue it the man ( faith he) 
 but not for his T?ianners. 
 
 Wherefore let the fame mind be in you : fhall I fay with the 
 Apoftle, that was in Chrift Iefus? the fame? nay, I am out of 
 hopeofit: hewaslucha ^M^fWTOf , a louer of men as they 
 were but men, (Tit. 3.4.) that he laid downehis moft precious 
 life to the mod ignominious death, for man his moft rebellious 
 traitor But ifnot the fame, yet let the like 4 mind be in you that 
 was in Chrift Iefus,at Icair let the mind of Anflotle an heathe & 
 naturall man be in Chriftians: for (hame ofmankind let not the 
 mind of Tygers, of Wolues, of Beares, and Lions be in you,lell: 
 ye be fhamc-kins to mankind. Nay, let but the mind of thefe 
 to their ovvne kind, the mind of Lions to Lions, of Wolues to 
 Wolues,be in you,not to hate your mankind , & good enough. 
 But alas when it fhould be homo homini Den*, man to man a 
 preferuer, now it is become homohommi lupus, man to man a 
 deuourer.Euery man hunteth his brother with a net,and carieth 
 the mind of thefe bcafts to his brother, which they beareone- 
 ly to them that in nature are other. Yea whereas all minds and 
 motions of enmitie arc in them but lingular and peculiar to 
 their kind, they all meet in one man like riuers in the fea/who is 
 ;o man in mind raucnous as a Wolfe, in head craftie as a Foxe, 
 in heart fierce as a Tyger, in tongue poifonous as an Afpe , in 
 thceuil eye deadly as a Cockatrice, in bloudie hands crucllas a 
 Lion: and therefore the Pfalmift compareth this man not to 
 one beaft, but to the beaft; that perifh, Tfal. 49. ZHdeo bUndas 
 confalutationes,amicoscomplexHs, hilar es compot At tones , c<etera^ 
 efficmhumamtatis:! fee indeed (faith Era/mus) eucry one giuc 
 fiirc-fpoken and curtcous falutations, friendly embracings and 
 congies, mery meetings and kind drinking one to another,and 
 other fuch parts of humanitic: at 6 rem wdtgnam (it is the com- 
 plaint 
 
Brotherly Reconcilement. i p/ 
 
 plaint of Peace her ictt'c)fic}a,fucata> omnia,*\\ is fained friend- t tr* :*** 
 (hip and hypoenfic. One cannot fee the lead fhadovv of true a- ***'• 
 mitje amongmen, all is nought but diftimulation and deceipt: 
 they couer heart-burning and malice, enuie and hatred vnder 
 thefe duties of humanitie andcloakesofcurtcfie: they come in 
 (heepes clothing with the name of brother, of friend, couiin, 
 and kinfman, Et aftutam vaptdoferuantfubpetlore vnlpem , and 
 within they arc rauening vvolucs. Where is now a faithful yoke- 
 fellow that is alter idem, in whole care a man may lay his heart, 
 and his life in his hand? Where is a lonatban with a c £)autd,z A\i- 
 van^cne with a r Bafii t an Aufline with an Ahpnu ? which like a 
 paire of Turtle doues mourne and reioyce together? Where arc 
 two which like thofe (v?vyoi,be2TC one the others burthen,and 
 fupport each other through loue? The heathen found in their 
 dayes but eight yoke or fuch faithfull yoke-fellowes,/ 5 ;/^; and 
 Oreftcs ^NijHiindPurjaiiu , PdtroclfU and ssfcbt/lcs , The/em 
 and Pert'.hoHtyfaftorznd Pollux, Ttdans and Polyp.ices, Scipio 
 an^. Laltut, Damon and Pythias i but if now the Lord /hould 
 lcoke downe from hcauen vpon the children of men, to lie if 
 there were any that would vnderitand and lcekc God in the 
 loue of his neighbour, that of Dautd might now be returned, 
 Pfal^ } . Ne vmu cjutdem, there is fcant a man to be found on 
 the earth. Ifnow, as once Diogenes, fought an rnnefiman in 
 thcilrectwithacandleatnooncday.-orifasthe 11 Lord bad his* IcrCB; h+ 
 Prophet, one fhould now runne to and fro by the ftreets of ' Ierufa- 
 lem, to know and enquire in the open places thcrcof,if he could 
 find one man that is faithfull to a man, he might (I feare) in 
 many places returne his errant \\\i\\ Salomon, Eccief. ~.;c. Be- 
 hold I fought one by one to find the count , and yet my fault 
 fceketh, but I find it not: I hauc found one man or a thcufand. 
 But here fleflily wifedome w ill couer her malice to the man, 
 i thecloakeofmaJicioufneflctohis maners, and plcad,t!ut 
 Daut i, She mttfi bate them that wutoyie tnill tht* y , \\ his 
 law (he will loue. It was indeed the Phaniccs corrupt glotTc on 
 
 , Thoti/Jj .It tout thy neighbour And hat t thine enemie t A/at. x Smrnict. 
 . which yet mcucry man (faith ' ly though JeItm t- 
 
 not in thcirmcaning be fulfilled, feeing m him is both an cue 
 
 B J 2 and 
 
ip 6 Brotherly Reconcilement. 
 
 yi and a neighbour: for in that he is a man he is thy neigbour,in 
 
 „ that he is euill, not oncly he is thine encmie but his owne: loue 
 
 „ therefore in himbodie and foule , that is thy neigbour which 
 
 „ God made,and loath his malice and impictie,whichby his con- 
 
 rr L • r t font the diuell made. We mult be ^ anqry aeainft his vice, but 
 
 426. Jtnne not by anger agatnit his perion, hph.q, 26. pax cum homi- 
 
 tdr^zz. fibwy beiti*™ ctitrivuijs, We muft (faith Saint* Aufnne and Se- 
 
 •x^Str.66 it ^frf)haue peace with the man,andwarre with his maners. And 
 
 -p Zl til*. therefore bids Chrift loue, not his, but our enemies , and them 
 
 that hate and hurt vs, not himfelfc,U^?/.5 # 44. Fovfic font di/i- 
 
 b Augufl. de gend.i homines^ vt eorum non diligantur error es,iah\\ b a Father,we 
 txr .urn****. mu ^ £ q | Que t ^ e men ^ ^ at we j^ e nQt t ^ c j r errorg . ^- a a i m £ 
 
 33 eftamare quodfatlifunt, ahud odijfe quodfactunt, od.im:i4 mali- 
 *' tiam,di/igimw creaturam % ,tox\t is one thmgto loue that which 
 ,s they are made, another to hate that thcmfelues hauc made : we 
 93 hate the curttneffe and loue the creature: Vt nee propter vitium 
 33 creaturadamnetnr^nec propter naturam vitium dihgatur: That 
 c TeruLapeio. nether f° r tne vice the creature be condemned, nor the vice for 
 *4uerf.gent. the creature be beloued. As c chofe Chriftians told the heathen 
 perfecutors in the primitiue Church, Ye are our beloued bre- 
 thren by the law of nature our mother,though ye be fcarce men 
 becaufe ye are euill brethren.This is that perfecl hatred o?1)a- 
 tiidj whereby he loued his enemies, 2. Sam. 19. 6. and hated 
 Gods aduer fades, 7y*7/. i$o.2i.Donot I hate them O Lord, 
 that hate thee? yea I hate them right fore as thcugh,they reere mine 
 enemies. He hated them/<?r^ burner, becaufe #vith perfcEl ha* 
 tredy or as the Hebrew foimdcth nwvmSjn with perfection of 
 hatred. And what is the perfection of this hatred, (faith *zs4u- 
 dinT/ai. i38-y?*Woiuhefe words) but I hated in them their iniquities,and 
 loued thy workmanfhip. This is to hate then with perfe6t ha- 
 tred, that neither for their vices we hate the men , nor for the 
 men loue their vices, as he loued them as men, and hated them 
 as euill men. How loued (Jlfc/ettUe Israelites for whom he 
 prayed, andyet hated the fame idolaters whom then he de- 
 stroyed, but by rhis perfect hatred? Quo fie oderat iniquitatem 
 fjuampuniebat^ vtailigeret humamtatem pro qua orabat : where- 
 by he fo hated their miquicie which he puniflied, that he loued 
 
 the 
 
Brotherly Reconcilement. ipj 
 
 the humanitie for which he prayed? Thus mill we follow peace 
 with ail men, although not with ail manners, but ko/tnejje alfo, 
 Heb.i 2.14. without which peace ot~Cjod, c Pbtf. 4. no man /hall 
 fee the God of peaccj^w.? 6. and therefore putteth the Apo- 
 ftle a condition of potfibihcie, // %t bepoffil/e, as much as in you 
 lieth,haue peace with all men 3 /tW.i 2.18. 
 
 For though as antipathie in nature caufeth fuch diicord be- 
 tw eenc fheepc-ftrings and the firings of a wolfe, that they can 
 neuer conlort in harmonie, but iarrc alwayes in the muficke, as ( uhdxmtrsh 
 % %AlbertHifC*r(Unixi& Opp^K;^ 3 \\'nh Lutinifis obfcrue,yet ac- mnA 
 cord in place when they diicord in tunc, thru the Wolfe (as ■ he ffi2m?£l2 
 fpeakes)(ecms to dire!' peaceably vrith the L.:/»b:(o although the tsj—m I 
 rtqhtcow can agree with the vngodl'y man no more then the Lambe * * 
 »uhtheWolfe y £ccle.\ 2. 1 8.yet muft they dwell peaceably with 
 them in ciuill conucihuonasJbeepeamcnoTpo/ttej : Af.;th.\o.i6. 
 and in this time of peace muit the Wulfcandtbc L.-mbefeede to~ 
 tether, as the Prophet foretold of their coniun&ion,£/.<j 65-. 2 5 . 
 and riahteofffneffe muft hane concord with all men neuer fo vn- 
 righteous, though not with any vr.rtfbteeufiiefft of men.i.Cor.6. 
 For euery man ; faith h Lea) Hiall fo remember himfelfe in ano- ******* 
 ther, ab to loue in his enemie his owne nature , w hole naturall - * fi- *** 
 corruption and flcfhly conuerfuion hedeteftcth : and the ra- 
 ther, as he no:eth , bc.ca.fe we fee often many of godltllc bc- 
 com: godly , of d-runkards become iober.mcrciful men ofcruel, 
 bouiuifuil ofcouetous,iibcrallofextonioncis,chait of incon- 
 tinent , and peaceable of tumultuous, Vt btllttm vttus fotint 
 €jH*mheimin\l;ii ind$centct t \k\i\. rather warring with their man- 
 nas then larring with the mcn,by loue of their pcrfon they may 
 conq icr their vices, am\ (uffrrw^eut/l men, though not men ill 
 cuili p*tt'*ij, they may inttrticTt them with meckneflfc that arc 
 contrary mindcd;prouingifatanv time, itnot in thedavwnngof 
 their childlioo J, nor at the third h^nre of their youth, nor at the i -'«*■* ftff 
 fixt of their manhood.or in tl>c ninth of their old age, yet at the ^,vrfl|. 
 
 eleventh and /aft hoiuc of ihcirlife CJoii will call them to his ■ 
 
 i._ j. J .. 1 . * # ^m^ U mkmf. 
 
 icfc'agcs he did men into his vineyard, Af.ith. :o. f t Tm 
 D , thoi gh not to any euill *" 
 irth.or kinfmen by blood * 
 Bb 3 of 
 
 and till then be reconciled Co til mco, thoigh not to any euill JJ*J 
 manners, ol naturall brethren mLirtb.or kinfmen by blood '<lZu*m\ m 
 
i£ 3 Brotherly Reconcilement. 
 
 of mankind. 
 i.To chyciuiii But, be ic the law and doctrine of nature preuaile nothing 
 with men ( which euen in bruite bcattcs and things without 
 ienfe much auaileth ) yet fhould the law of policie and bond of 
 ciuill focietie,like fellow- citizens in friendfhip and amide : for 
 feeing we haue not only that pwutJip <?imclv as mcn,but toa/t/xw 
 v*Ar\ji:it.Utb. oiMcur alfo,(as our k matter of moralitienoreth) whereby we 
 cap.ii. areinfranchifed in a Ierufalem(I meane now not'aboue^which 
 
 wtGii.fz?' is the "mother of vs all, and n whereour -to 'mvp*. (fcould be) 
 h i j biiip.i,i9 below,which is a citic at vnitie in it felf: furcly peace mould be 
 within her walles, when focietie within her palaces, and not 
 diuifion into parts be heard , where^the vifion of peace in the 
 whole mould be feene. From which vnciuill diflociation,how 
 • i Corinth.iv can I better diflvvade ciuill focieties,thcn as the°A pottle bid the 
 ^chap^i!* p ^i6tious Corinths looke on the vnitie of naturall bodies : fo 
 feeing omnisfscietaA & collegium corpus eft political?, euety loci- 
 c| c*tmn.iH i. et j e anc | co ll ec |g e i s a bodie politicke or corporation, as * one 
 fpeaketh on thefe words,to defire them to behold their politikc 
 head and ciuill face in this naturall glafle of the bodie ; for 
 r urt&Gualt, whereas Wtf/* fere hinc dtjfentiofolet #<?/?/, almoft all iarre and 
 »» i.^or.ii.n. jiffention fprings from hence , when either inferiors enuiefupe- 
 i inferiors muft noritie , or ftiperiors concemne thofe below them, both are (o 
 nocenuy their ] e (foned in thebooke of the bodie , that if they reade but the 
 numbers, thofe marginal! notes will inttrudt them. For as the 
 foot makes not a fciimc becaufe it is not the hand, nor the eare 
 becaufe it is not an eye, I.firint.i2.i$.i6. fo neither mutt the 
 lowett member of policie come againft the highctt with the 
 fooie of pride, becaufe it is no higher; but (as the Apottle fpea- 
 keth of refurreclion of the naturall bodie from the graue , fo 
 may I of the politicke from the duftj Entry man m his owiie 
 crder y i.Cor.i^i^. that as in the Church and bodie mytticall 
 there is one glory of the Sun,another glory of the Moone,& an 
 other glory ofthettarsrfoineuery corporatio which isagolde 
 image of that celettiali monarchic ,the feete of clay be not fwtfe 
 to foed blood, becaufe they are not the legs of iron; nor they re- 
 fufe to fupport through loue, becaufe they arc not the thighes of 
 6rajfe: nor thole ftrong men bow thcmfelucs, becaufe they are 
 
 not 
 
Brotherly Reconcilement. i£p 
 
 not the annesoffduer: nor they fmire with the fift ofwickedncs, 
 becaufe they arc not the he-idof goldm gouerncment , or the 
 care of iuftue in magiftracie, or the eye ofwifedome in counfcl; 
 Teeing that bodic cannot (rand, whofc fcetewill beash:ghas 
 the eye , and men as low i n gifts and gouernement as Zachaiu 
 inftature, will climbevp into the wild fig-tree of their owne 
 conceit to ouertop himaboue them id place, as S.:xl was in 
 hrightjCollo^tenrtt /upereminrt omner, and is higher then they 
 by the head. Wherefore feeing thc r Bramble J by affecting fupe- flodges* »;. 
 rioririe ouer the Cedars of Lebanon, fetteth on fire the trees of 
 the forreft,which like chat wood in the £ Poet, being fhaken by IJ^fJ,. : * 
 the win 3 t Spon!e edidtt tgnem qui ip/am eonjumpfijof'n klfe gaue 
 fire which confumed it all: let no tree, whether it be thcOliue 
 for her fatnefle, or the Fig-tree forherfwectnefle , or the Vine 
 for her checrfulnefle, or the Bramble becaufe of her lownefte, 
 aduancc thcmfelues aboue their height; but cuery member, 
 though a foote of the bodie, abide in the fame vocation wherein 
 he rvaj placed, till the heauenly promoter exalt him on high, as 
 faid the fcaft- maker to the loweft gueft, Friend fit vp ttgkr\ or 
 as the Angcllto ourSautour^r/wf til I brtngtheeword,A4at. 
 
 M3- 
 
 And as the foote kicketh not the hand,nor the eare enuie the ».Sopcrio«n 
 evcrfo neither looketh the eye difdainfully at the hand, nor mua "°[ co "- 
 iaithtne head contemptuoully totnereete,//?.**^;;*? needofyou t fcrion 
 i/or.ii.zi. Which brotherly regard, as the higher hauc ic to 
 the members below, fo mould it leflon them,who like low /..- 
 chew are got vp to the top ofthe trce,that they boali not them 
 fclucs againft the branches, as faid our Siuxot ,S ee that ye dc{pife 
 tut thefe little ones , ' Mat. r 8. 1 l . 
 
 When •x/7rv.i«7^r the Macedonian had once got the fur- 
 name ofGrtdtjt 1 V(toried,that through pride of that title,con- r«4bt4MJB 
 temning his old friends , he would ncuer after write in his let- k ' xe *t 1 *' 
 ters commendations to any but ' I'hocion and zsfntipatcr. And w C 
 hauc fuch an Alexander ,who as he hath the name of a man vrith- 
 i*t(peech f i'oa\Co his proud nature , that when he is become 7i< 
 H*y*(? certaine great one, like % Simon the witch and lorcercr ofx 44b 1 
 it ia,hc dcfpilcth all below him,and faith kornefully to the 
 
 feet, 
 
2#o Brotherly Reconcilement. 
 
 feetc, I haue no need of you . For as he noted it in fome ofbafe 
 birth, ssffyeriM nihil eft humili cumfurgit in altum i fet a beggar 
 on horfebacke and commonly he begins to gallop: fowhen 
 f i.Sam.i t. theie ai e exalted in to the r fiate ofglorte ( as Anna cals it) they 
 ride ouer our heads , When they are exalted^ the children of men 
 are put to rebuhc y Pfal. 1 2.8. When thou wait litlc in thine owne 
 
 ftriors. ° to king Saul: for who feparatcth thee ? or what haft thou that 
 thou haft not recciued?If thou haft receiued it , why doeft thou 
 boaftas though thouhadft not receiued it? faith Saint Paul, i. 
 CV.4.7. The greater thou art> the more humble fhouldft thou be in 
 all things towards others,£a/<?/3. 19. Wherefore if thy promo- 
 tion come neither from theEaft, nor from the Weft, noryec 
 from the South, but from fome other part, yet feeing God let- 
 tcth vp one and pulleth downe another , boaft not thy fcife a- 
 «Lukc n.i6. gaintt others,be not high minded,but feare.and *let thegrcateft 
 
 among you be as the leaft^andthe chiefeft as he that ferueth. 
 A^cTrin °".V ^ or & cm & b infirmiffima corpora ,thefe moll feeble and mea- 
 neft members are as neceiTaiy for the preferuation ofmorc glo- 
 rious parts, as Goateshaire and Rams skins were needfullfor 
 coucringthc fine linnen,filke, purple, skarlet and gold of the 
 tabernacle,£W. 26. furely the poore man which deliuered the 
 befieged citie by his wifedome, when the mightie were not fo 
 vvife,(tiould haue bene remembred 'what he did, Ecclef.g.i 5 . For 
 as God (heweth his wifedome, in that not many wife men, not 
 many mightie,notmany noble are called, 1 .Cor. i.fo as a Lord 
 declareth he more his migh^when by the mouth ofthefe babes 
 Corin and (ticklings he perfitethhis praife; when in thefe hands of 
 t ExoTt.' 11 ' 9 ' d weakneiTe he declareth his power, and with the c bafeft things,! 
 asfrogs,liceandflies,heennoblcth his great name. Wherefore 
 {^3j! b,12 ' a3 ' feeing he that made the f Aifefee more then Ba/aamthe Seer,i 
 Zt.pki.i6. and 3 forbid the foolifhneflc of a Prophet, hath h chofen thefeo* 
 b i.Cor.1.27. ^ things oft he world to confound the wife : he that with Ijauids 
 i i,Sa.i7.j?.4o« i fling, rather then Sauls fword, would conquer Goliah , hath 
 chofen the weake things of the world to confound the mightie : he 
 that with Frogs,Gramoppers& Lice,rather then with Be arcs, 
 beaftsand Lions, would fight againft/^wvw, hath chofen vile 
 
 things' 
 
Br ether Ij Reconcilement. 2oi 
 
 things of the world to confound the noble': feeing he (I i\j) 
 who with k Rammes homes ouerthrcw thcwalies of Iericho, kioUto. 
 bath chofen things despifed , and things which are net, to bring to 
 nought things that are: fee that ye defpife not one of thefc little j.DiffWrfoc 
 oncs,which arc fo mightic through God,and fo much regarded 
 of the Lord ofhoaites. 
 
 That as vpon thofe members of the bodic which we thinke 
 rnoft vnhonct, we put more comclineiTe on :fohe hathgi- 
 uenmore honour to that part which lacked, i.Cor.i 2.14. It was 
 he that went after that loft (heepe till he found it, when he left 
 9?Jn the wildcrneffe behind him,£/^ij.4 # He welcomed the 
 prodigall ibnnc with better cheare at his rcturne, then eucr he 
 did his eldeft which went not away, verfe 20. He gaue him as 
 much that laboured but an hourc,as them that bore the burden 
 and heateoftheday, Afath.io. J wt/lgiue to this laji zndteaft at 
 miichai to thee. He rewarded him that gained but two talents 
 with lii s maifrers ioy.as well as him that got Ruc,Olfath.i<$. as 
 x Chryfofiome obferueth on thefc words. Wherefore feeing a litlc j Hmil lJm 
 one fooncr entrcth his ftraite gate, then a Camell through that i.£*r. t ». 
 eye of a needle , and when they are cntrcd that narrow doore, 
 the firft may be laft,and the leait become rhe grcateft:* Cur con- mKonv1 '* l0 ' 
 temms fratre ttmm'. 'why doeft thoudefpife thy brother becaufc 
 he is here chine inferior? And let them, who (%s* Agar becaufc a Gen \*. 
 fhc had cocciucd before JVfr4,dcfpikd her miliris) hauing con- 
 cciucd their owne worth,and with child with feltc-conceit,arc 
 fwolnc and puft vp in the heart that they arc fomewhat , when 
 indeed thej are not hing^Gal.d. 3. Let none that excell, be dcii- 
 rousofvainc.gloric,prouoking one anotbcr,cnuying one ano- 
 ther, 6W.5.? 6. but inmceknciTc of fpiriteftccmc other better 
 thcnhimfclfe,'PW.2.}. Andfuh all incquahtic is with danger * 
 of difcord among ciuill focieries; when all cannot be equall,hc *> 
 that exc ellcth his fellow (faith an n hcathcn)mouId,if not com- £?***"• 
 municatc with His brother his things that arc excellent, yet n 
 friendly adopt him into part of his glorie. As Pollux imparted M 
 rm invnonalitictoCV//?<»*,and became partly mortall with his 
 brother for molding diflcntion.That as in gathering Manna, 
 be that gathered nuuh IiikI no more, and he that gathered little 
 
 Cc had 
 
2o2 Brotherly Reconcilement. 
 
 had noleffc then his fcllow,£W.i 6, 1 8: fo vpon like conditio* 
 
 f i.Coriiit.8.14 (is in another fenfc the H Apoltle fpeakes)your abundance may 
 
 fupply their lacke, and their want be for your abundance, that 
 
 there may be equalitie.Which modeft demiflion,as it taketh a- 
 
 way inequalitie the corrupter of concord; fo it is put by S.Pattl 
 
 as the preferueror" ciuill amine, when wcare nothieh minded, 
 
 either with (ftfar to brookc no peace,or with Pompey no mate, 
 
 but make our [dues ecjitalrvith them of the lower fort ,Rom . 1 1. 1 5. 
 
 When Plutarch was fent EmbalTador with his colleague to the 
 
 q Keip.i<tre*d. Proconfull, (as of himfelfe q he reports,) and by occafion of his 
 
 frKctf. fcllowes Itay in the way, was forced to difpatch all the bufineflc 
 
 " alone to his great commendation: when at his returne he was 
 
 "giuing an account of the arrant, his father ftanding by tooke 
 
 " him a(ide,and warned him he fliould not i\y profetlwfnm, but 
 
 " profecltjumwyznd diximpu,Y\ot dixi : not I,but we were Embaf- 
 
 >' fadors,and we faid thus to the gouernor, and after this manner 
 
 " in his relation communicate all parts of the bufinefle with his 
 
 fellow/or auoidingof enuie and difcontentment. 
 
 And indeed when the eye or the head in difpatch ofciuill 
 
 affaires admit the hand or thefeete into part of their glorie, 
 
 f a.CoriBth.5. as l Paul did the Apoftles in that fpirituall ambaflage , with 
 
 Nos legatione fttngim/tr > and the Apoftles their brethren in the 
 
 A£ts, without whole confent they decreed not : this making of 
 
 our felues equal with them of the lower fort,maketh a confort 
 
 of minds which are vnequal.But if in fingularitie offpirit we be 
 
 fo high minded, as to arrogate what he aflumedinthe 6; # of 
 
 BfaiJ alone haue done it, and of all the people there wai not one 
 
 /T>an-f27. with me : this arrogancy of Nebuchadnezzar s r poiTerTiues,brea- 
 
 • PhiU 4 . ^ ct ^ t j^ e jj on( j c f am i t i Cj which ' not in felfe-loue ftiould looke 
 
 on its owne things, but in brotherly louc on the things alfo of 
 
 other men. 
 
 h ThC h m f Uft ty * s *^ e mem ^ ers have the fame care one for another, I . Cor. 1 2. 
 
 circoncforan 25. For to detract from another ( faith an v heathen J; and to 
 
 °c e jW ds ma ^ c n * s ovvnc profit of anothers difprofit, this is more againft 
 
 t*f.$. ' nature in ciurll afl'ociates,thcn pouertie againft riches, then fo- 
 
 M row againft their mind, yea then death it felfe againft their bo- 
 
 n die. And if thus we (hall defirc to build with other mens ruines, 
 
 this 
 
 . 
 
Brotherly Reconcilement. 203 
 
 thi* is as if each member friould chink it bert for its ovvnc health A 
 to turne and conuert to it felfe the nutriment of another, which u 
 weakneththebodicand dctfroyeth the whole: and cucry one n 
 thus to fcekchis ovvnc good, and not the good of many, that 
 they may be fafc , diiTolueth the ioyntcs of ciuill focictie. 
 We readc in the fable, that the other members mutininga- 
 gainft the belly, complained, by their induftrious care and fcr- 
 uice omnia ventro cjH*ri> that all was for good of the belly , as if 
 the belly had bene their God ; whereas it quiet alone and idle 
 in the midft did nothing at all , c Quam datis vo/uptattbuifrMs, 
 b\itemoy(zs fpeakes'/V/^ofbelli-gods,) the pleafuresef fin for xi.Pcli.ij. 
 *feafon\ and counting it plcafure toliucdclicioufly for a fcalon, 
 like that crammed chuffe Luke n.faid to it felf, Thou haft much 
 goods laid vp for many ycares, cate,drink,and take thy paft ime; 
 01 \vith that fonne ofTteUa/yZll for the belly , being clothed in 7 Luke 14.19 
 fine linncn, fared well and delicately euery day : whereas the o- 
 tliermembers,like the rich mans feruant hauing filled his bame 
 full, was faine with poore Lazatua lying at his gate, to be refre- 
 shed with the crummes and nutriment that fell from his tabic : 
 wherupon all confpiring,that neither the eyes fhould prouide, 
 nor the feetc fetch,nor the hands reach,nor the mouth receiue, 
 nor the teeth chaw meate for the belly , in pining it with hun- 
 ger, they brought alio thcmfelues into extrcame confumption. 
 With which naturall parable I wifh all Philautians may be 
 drawnefrom feeking their ownc things alone , as l U\Uneniw x Unites u. 
 tAvnpp* the Romaine Orator with this apologue wonne the vd™ H*i,c*. 
 factious Commonaltie from mutinie againlt the Senate . For 
 feeing our imminent felfc-loue to our fclues , muft be the mea- 
 furcofourtranficnt loue toothers (as notonely * grace com- tlla**.}* 
 mauiulsChri(tians,buteuen^nature teachcth allmen)itismoft^" 
 rcpuifite in ciuill amitic ( faith an' heathen) £/# mhtio fefe plus tfrtM+jtkp 
 quArn alterumdi/taat, that no man loue himfelrc better then an 
 other,but that d as cucry one by nature lslouing tohimfclfe, he AJimhh^k 
 naturally trandate the lame affection to Others .without which 
 true amiable focictie is not prefcrued . But alas, whereas f /a*- 
 4,brothcrIy loue meteth back tgttnc to others in the lame 
 meafurc that (lie mcafurcd to her felfe , and loucth \hcmficut 
 
 Cc 1 y?i/)/4w, 
 
204 Brotherly Reconcilement. 
 
 feipfam as her fclfe: now $i\dtnt<t, fclf-loue, lcaues outfieut, the 
 
 meafurc, and loueth her fclfc without mcafurc; that wc may 
 
 t Phil, a. %u now turne round about, and cry to all with Saint * Taul: All 
 
 y^% furrow, and not the good ofothers: or at the leaft with 
 
 fTtr.uu&.*st. him in the Comedie f complaine : Omnesfibi melius malle quam 
 
 *.j'ctn. 5. alteri, that all men wifh better to themfclues then to ocher. And 
 
 ifthe limmes of corporations haue Tome iarre , yet not like the 
 
 corporali members, the fame care one for another. 
 
 Which euenneiTe and tquilibrium, as it is the temper of con- 
 trarie elements in the world, ofoppofite humors in the bodic, 
 of diuerfe arTe6tions in the foule of man: fo fhould it be the har- 
 f Lib. a. dt cm. monie of contrarie factions in ciuill focietie; for feeing ( *&Au- 
 b LAa. d\ uf. ft**e out of h Tally well obferucs) concord in focietie is the fame 
 that confort in mufike : as in that whether inftrumcntall or 
 vocall, a content of diuerfe and difrin^t founds is made like ar 
 concord of difcords: fo of the higheft, middle, and bafc orders 
 confent fhould arifc from minding one thing, though they dif- 
 fer in degree, as the members diftin&in function, hauc the 
 fame care one for another, 
 4. They moft Left there fhould be a diuifion in the bodie, \ . Cor. 1 2. 2 5 . A nd 
 alon anddu" ^ om wnence are warres and contentions among you? arc they 
 uifion. not hence, (faith 'Saint lames) of your lufts of other mens 
 
 * Iam ' 4t * things, that fight in^«rmembers?Yeluft and haue not: ye en- 
 uie and haue indignation, becaufe ye cannot obtaine : ye fight 
 andwarre,bccaufeycget nothing that bclongeth to others. 
 And it is a world to fee, how men in felf-loue and priuate ref- 
 it i.Cor.i.n. pc6ts,like the factious* Corinthians, rent the bodie with that 
 ia .& 33 4* voice of fchifme:I am c Pauls i and I am Apolloes n and I am Cai- 
 fhj4 t I am the heads, I am the eyes, and I am the hands mem- 
 ber, and make a rent without ruine (as they fuppofe ) of focie- 
 tie. As if truth it (die could lye, which hath faid, that not onely 
 euery kingdome diuidedfhall notftand, butalfoan houfeorci- 
 Ytediuided in it felfe (hall not long continue, Mat. 1 2. 25. The 
 reafon of which domefticali ruine, as it is difcord and faction, 
 Qua omnia oportuna infidiantibus faciuvt , which giue oportuni- 
 l ru Lin.**^ tie(faid ! Quintitu Fiamimnsfot the waiters of aduantage^««»u 
 pars ept* domefiico cert amine inferior fit, ex term pot ih fe a f plica- 
 bit. 
 
Brotherly Reconcilement. IP7 
 
 bit, ejuam etui eedet, when that fide which is weaker at home, 
 will rather fecke ayde of any then be trampled by his owne : fo 
 is the reafon more vnreafonable, (ith (as the bett ■ Philofopher m r 4 ^ Uh - J 
 teacheth) wrong againft any domefticalsjas children which are mx + t 
 bona corporis of the lame bodie: or brethren, w hkh are bona ani- 
 mi, ofthe fame heart and fouler or feruants, which are bona for- 
 tun*) part oftheir goods, is moft vnnaturalJ;and can hardly be 
 imagined,but that the holy Ghofi propheficd,that men in thefe 
 lall dayes fhould bc^/ActWi, louers of themfelues, and fo with- 
 out naturall affection, 2. Tim. 7. 2. as to be enemies to the man 
 oftheir houfe,c3//V/;.7.6. For as ■ tAriftotle notcth of hiucs, nJJb . fc - 
 that in them ftill are fome drones, which do nothing/^ caterU Mum*tsa?.io, 
 cjuibufcumviHuntiniuriam factunt , but iniure and wrong the 
 Bees with whom thcyliue. Sothati9 as true in the fvvarmeof 
 ciuill and collegiat focieties, 2. Thefa.x 1 .There are feme among 
 you which r»al?e inordinately, andworke not at all, but are bufie-bo- 
 dtesjci like them, fight eagerly in the hiue where they are pre- 
 dominant, fed cum rnrifunt ( as there he noteth ) but when 
 thruft out by a new fwarme, they are in the countrie, nee fibt nee 
 vlhs alijtinturtantur^ they neither then ftriue among themfelues, 
 nor " ::h others, but are as tame as alambe,and as quiftit as a 
 Bee. I would tell iiMhe care offome, what •JVwcadiuulged to l^.?,^^ 4 
 the eye of the world: Inter tfios quos too atos vides nulla eft paxial- "/•*• 
 ter in alteriiu exittum leut compendio ducitur;felicem oderunt , in- 
 fehcem contemnunt : m.iiorc <rrauanturfntnori fraues (imt y ferarum 
 tfle conuentm eft. 1 fpeakc now to them that hauc vnderftanding, 
 iudge ye what I fay: and I wifh I nvght not pronounce of fomc 
 {uill bealte and flow bellies, what of Monkes and Friars f Sraf fT'ciparw. 
 mm obferucd in his dayes: Audio falutationes pacis> cerno rerum 
 omnium comunllum collegium, templmm $dem y leoei eafdem , con- 
 uentm quotidians, quis hie non confidat pacem fore r Who would 
 not looke for a vifion of peace within her walles, where is fuch 
 focicttc within her pallaces? Scdo rem JmUjmmm (faith he) nuf- 
 quam fieri eolUpio conucmt cum Fptfeopoip.irum hoc niji & tpfitnter 
 fefafltonibw fc wdtrcntur, 'Domwu ales diffident cum i^Uuot . 
 htntAilimt cum Rern.irdtni*: tot fatliones Junt quit fodalitut : imo 
 idemf<xi<iktixmffflio»tt'<sfct*duH/:NotoiK\y Fpbraim againlt 
 
 CC3 AU- 
 
206 Brotherly Reconcilement. 
 
 j i.Ghron.5. MaM4fef^ndM4»afeszg2im^EphrMm y buttht^tT\bco{Md' 
 naffeh is diuided in it fclfe: fome following the head and goucr- 
 *hjt!!m$mM/!' norofthecitie, faying, We are/Wrr, and like thofe' tnfebla^ 
 <*f- 7* as Gnats, Ants, Flies, and Bees , which being deuided in the 
 
 bodic, that part which goeth with the head commonly liueth 
 and thriueth: others following the feet or belly, faying, we arc 
 tsfpolloes, and thefe parts which go not with the head , com- 
 monly die (as we fee by experience) and neuer thriue after 
 * u ' i0 * their diuilion. Others like the ambidexter t Gibeonites play on 
 both fides, and halt betweene two opinions: if the head be for 
 their profit, they go after it: if the eye,thcy go after it.And thefe 
 neuters or rather vters are like thofe fca-Calues , Crocadiles, 
 Otters, and fea-Colts in tsfriftotle and Plwie, which are one 
 while in the water,another while on the land for greater booty; 
 iuftly tcarmed dubia by IJidere, becaufeyc cannot tell where to 
 hauc them:fometime they are t?*t4tilU,2nd fwim with the tide: 
 other {ometimes greffabiiid, and gobacke for aduantagc . But 
 where is the man of peace, who in timeofiarre turneth neither 
 to the right hand nor the left, but goeth ftraight forward?where 
 $ c«tr.*dFdM. is that fonne of peace, who can boaft with l Hortenfius, that in 
 ix. Efi/i. ii. t h e f e c ^ u jjj g ar boiles, mnquam ciuili hello inurfuit, he neuer Cu 
 ded with either part in ciuili or rather vnciuil diiTention. ? Jndecd 
 u jiuL Gtl. lib, ' Solon made a law in Athcns,that whofbeuerfided not with the 
 2.c*j. ix one part in fadion, (hould forfeit all his goods , and be bani- 
 shed his countrie. Which, howfociicr6r//i#/ apologizing So- 
 /*», interpreted as fit to compofefedition, fith wife men ioy- 
 ning with the one faclion, may rule and moderate their one 
 fide, and fo bring them to feeke agreement and peace with the 
 fr4te% gtre " ' other: yet taxeth *T/#f4r^thislawof<SV<w,and teacheth to 
 -befo indifferent betweene both, that thou ioyne with neither 
 jn faction; or rather to be of either to ioyne both, as Chrift our 
 head was both God and man, that as a mediator between both 
 he might reconcile them each to other: as Neftor betweene A- 
 gamemnon and Achilles, Socrates betwixt ftxrepbon and Clodtre- 
 crates, CMofes betweene the two Hcbrcw;es t MeneMM Agripp* 
 betweene the Commons and the Senate, and that town-Clark 
 betweene /Wwith his companions, and the feditious Ephe- 
 
 fians, 
 
Brotherly Reconcilement. 207 
 
 funs, At? . 19. 
 
 And fith indeed (as PUto well obferued)the commonwealth 5. Gjuuwm 
 like a fifh commonly firft putrificth and rotteth at the head: ockeB«ft|^ 
 (for as the Iudge ofthe people is himfelf fo are his officers: and J!"£j*°"** 
 what manner of man the ruler ofthecitie is, fuch are they that tbemeaben 
 dwell thercin,£Vc/^io.2.)itftandech them vpon who arc cho- u £ cthcr - 
 fen as 1 chief e ofthe tribes oflfrael to be he*ds oner the people , be ^ Exod. j8. a 5. 
 they rulers ouer thoufands, orrulers ouer hundreds, or rulers o- 
 uerfifties. or rulers ouer tennes, that as each of them is an head 
 ofthe houle of their fathers, Num. 1.4. which is a body poli- 
 tickerfo like 1 Chri(tthe head ofthe bodiemyfticall, he bey^r- *. iph. 5. 
 tutor corporis fuch a wife Sauiour of that body,as to couple and 
 knit it together by euery ioynt and finew of concord, that it 
 may increafc in euery parr, and edifying it felfe in loue may fol- 
 low the truth in peacc,and in all things grow vp vnto him which 
 is the head, Sphef 4.15. 
 
 But if in their ciuill regiments they confult with that Floren- 
 tine' Sccrctarie,(whofe counfeJl by their pradhfe , hemes to * Mrnks +i* 
 fomc Polititians like the Oracle of God) who aduifcth his J ' Pr '~*'- 
 Prince in time of peace to nourifh faction among his fubieCis, 
 vtfaci/tHs eu ex volnntate vtatnr, that by their fire himielfc may 
 better fee what to do , as another of them fpeaketh : furely, I 
 mufl askc them and anfwer with Saint Iames y ch*p.i. ij.Who is 
 a wife man and endued with knowledge among you ? let him 
 (hew by good conucrfation his workes in meekneiTe of wife- 
 dome: but ifyehaue bitter cnuying andftrife among you, rc- 
 ioyce not, neither be lycrs againft the truth. This wilcdom dc(- 
 cendeth not from aboue, but is earthly, fenfuall, and diuellifh: 
 for where cnuying and (trifc is, there is fedition and all manner 
 ofeuill workes: but the wifedome that is from aboue , is firft 
 pure, then peaceable, gentle, eafie to be intreatcd, full ofmer- 
 cie and good fruites, without Edging, without hypocrifie, and 
 the fruitc of right eon fnefle is fownc in peace of them that make 
 peace. It was a diuellifh Icflbn* he gaue his tyrant, (and they 
 fhewthemfclucsno IclTc who prafhft his precept) that feeing \!£TfT'£ 
 tlie concord and agreement of his fubiccfls and fubordinates, i c*r j. 
 may hurt his ryiannic, and hinder his wicked proceedings : he 
 
 muft 
 
2o3 Brotherly Reconcilement. 
 
 muft in poWc'icfercre odia & a/ere fatliones inter e&t, fow hatred 
 andmaintaine factions among them, whereby being troubled 
 among ehemfclues , hemaynih in that troubled water, and 
 thereout fucke no (mall aduantage.for diftrufting one another, 
 mhil andebunt in commnmin ettm machinari y they will not dare to 
 combine againtt him.' 
 
 And to fuch Machiuelian politicians, whofe pot feethcth 
 wirh the fire of their peoples fa£tio,I may iuftly imprecate with 
 c Pfal $1.?. c Dauid,Or euer their pot be made hot with thefe thornes , fo let in- 
 dignation vexe them euen a* a thing that is raw . Behold all ye 
 rfEfai50.11. kj nc jle a fire (faith tbe d Prophet) and are comparted about with 
 fpaikes,walke in the light ofyour fire and in the fparkes ye haue 
 kindled. This fhall ye haue of my hand,yc dial lie downe in fo- 
 tRtifiwettd row * c Pl ut * rc k (though a " heathen) tcacheth them a better 
 y*ctp. ' JefTon in the fchoolc ofpolicie, £x officio cimlu virifitbic&is re- 
 a, btu hocvnttmeireftaty&c.li is the only dutie of a man who hath 
 „ ciuill goucrnement, wherein he cannot better be employed, to 
 >, to teach his people tovfe concord and trafficke fricndlhip a- 
 )> mong thecnfelucs: that he aboliQi allftrifcs, difcord and hatred 
 ,9 from among thcm,andgiue all diligence that he remedie priuat 
 ?> wrongs: that fome flrifes rife not at all, other be allayed and 
 9 > buried,othersmakenoincrcafe. And if diflention happen,that 
 » he fo talke and conferjwith him iniuried, that feeming to parti- 
 al cipate of his wrong , he pacific his furie and appcafe his mind; 
 that he be theirpcace to make of two one,and breaking downe 
 the partition wall^flay hatred thereby . For feeing policie lear- 
 ned her platfbrme of goucrnement from thehiuc, asframers 
 of common- wealths do confefle: furely though other Bees 
 caric flings to fight and wound one another, yet as %exapum> 
 tStnuU iJe the gouernor of the Bees is f without a fting , or g vfeth it not 
 Ckm.c*p.\* though it haue one: fo tt\ou\dpr*pofitu y faith Seneca , a gouer- 
 ttjlaLmaix.il nor be witboutgall like aDoue, with Paul gentle among his 
 owne,like a nurcc ch criming her ownc chilldrcn , and be like 
 ayvos a Lambe,not like n» a Lion, lurking in his denne that he 
 may rauifri the poore. Pfalme 1 0.9. Be not as a Lion in thine 
 ownc houfe (faith Ecclefiafticus) , neither beatethyferuants for 
 thy fantafie,nor oppreffe them that are vnder ihee y Ecclef^.^o. 
 
 Howbeit 
 
BYttberly Recdncikment. Sep 
 
 Howbcic ifwith Cleo for maintaining their fac^ion,***/^*//*- 
 costnrempHbltcAm inducant, as Plate ipcaketh,they bring in not 
 lndiiitrious Bees, but biting drones into their hiues, how carry 
 they not many (tings in their hinder partsPAnd I may fend them 
 to the Bee, as Salomon did fomc to the Ant,to learne and confi- 
 der her vvayes, that as fhe ignAUHmfHCospectuafrefeptbiu arcet, 
 they kcepc out idle drones which trouble but thefwarme. Or 
 ifhkcthat thcefe-Bcc they (tealc in another way then by the 
 
 doorc.yetas duces Apumtmprobos Alxeispcllere conAntnr. ne feds- 
 
 tunes w cx*mmef*cunt y as ■ Anftotle noteth: io they would cut ■frmfnii 
 orTthofe that do difquict them, and let no roote of bitternefle, 
 though planted, yet not fpring vp to trouble all, ne p*rs fmcer* 
 trahttur, lelxm my thereby be defiled, Heb. I 2. 1 5. Melius vt 
 fere At vrnu cjukm Vmtm , faith ' "Bernard'. k Better that one mem- ' Tea ^*f&* 
 bcrpcrifh, then that the whole bodie fhould be caft into hell; ^ ^,5^.3* 
 better that one man die, then that the whole nation fliould pe- 
 rifh. God forbid, that Bethel the houfe of God fhould become 
 Bcther an houfe ofdiuifion: God defend, that Bethmarraboth, 
 the houfe ofbitterneffe wiped out, fhould become Bchorara, 
 the houfe of anger and wrath. God defend, that Hierufalctn the 
 vifion of peace, which in D a uids °ouerp.vnci\t was like a citic at 
 vnicic initfelfe, (7>fal.i 22.) fhould in Ljjuu the chiefe cap- 
 taines time, be like Icrufalcm all on an vprore,yft7. 2 1 .God for- 
 bid, that the head fliould reioyce to fee the members bite and 
 deuoure one another: or nourifh drones in the hiuc, which 
 work not at al,but arebufie-bodics.Forhowfocuer skilful Bee- 
 keeper^ and cunning hiuc-hcards iudge that fwarmc to be bell 
 fruitiull in making honie, Apud auodftreptttUyfufurrus freqnens, 
 tt<rnnltnfj f pUrtmum eft ,\\h'\c\\DU7zeth molt , and makes the 
 grcatdl (tirre and tumult, as l Anftotle noteth : yet that regent ' £*"•'"• 
 cm Dew : mil is exAminii cur.i*?iimpofnit y who hath goucrnment 
 of the ciuillhiue, faith ■ 'Plutarch, mull iiidnethcm to mfajfiHHPm 
 then molt honie, when they are mod peaceable and quiet, and 
 thinkc that when they arc bufic-bodies, they woikc not at 
 all.l : orwherc(lriteandcnuyingis, there arc all manner of cuill 
 workes,/.iw. ;.io\ Let me end this point with the ■ Apollles « Root.i* 
 exhortation, Now I befcech you brethren markc them dili- 
 
 Dd ntly 
 
2io Brotherly Reconcilement. 
 
 gently which caufcdiuifion and offences, contrarieto the do- 
 ctrine which ye hauereceiued, and auoidthem: for they that 
 are fuch ferue not the Lord lefusbut their owne bellies, and 
 with faire fpeech and flattering deceiue the hearts of che fimple. 
 
 • ttul a.i.j. 3. ° Andifthercbeanyconfolation in Chrift } if any comfort of 
 
 Joue, if any fellowfliip of the fpiric,if any bowels of companion 
 and mercie, fulfill my ioy: my ioy?yca, your heauenly Fathers 
 loy , the Church your mothers ioy on earth, mens ioy , the An- 
 gels ioy, and the diuels gricfe and forrow, that ye be like min- 
 ded , hauing the fame loue , being of one accord and of one 
 iudgement, that nothing be done through contention or vain- 
 glorie; but that in meekneffe ofmind euery man efteeme other 
 better then himfelfe.Looke not eucry man on his owne things, 
 but euery man alfo on the thirgs of other, and the Cjod that 
 p Pfal. 68. maketh p men to be of one mind in an houfe , giue you that ye be 
 
 * ^ • Ccn ' l > A, like minded. s Be of one mind, line in peace ciuilly with your 
 
 brethren, and the God ofpeace and loue fhallbe with you. 
 
 3 To thyfpiri- But be it that naturall brethren of one Adam and Eue breake 
 Mall brother, t he linkes of confanguinitie, and ciuill brethren of one head 
 
 and common weale diflolue the bands of brotherhood in ciuill 
 r ubdedtfcib ft>Gietie:yet feeing (faith ' tAvftme) as Chriltians, we haue all 
 Qjnji.cap. 1. one father, which is God; one mother the Church, whereby we 
 
 arebrethrenin thefpirit,lctvskeepe thevnitie of the fpirit in 
 /xViar.:?.?. t hebond of peace. For feeing almightie God our f heauenly fa- 
 /i.Pet.1.2?. ther hath* begot vs by the immortall feed of his word, in the 
 u Efa. 4 c? j. Vombe of his s fpoufe the Church, which is the y mother of vs ** 
 Hofii^ all:aJljcChri(hansrf*r brethren, faith Chrifr our elder 1 bro- 
 Z? A *' 26 ' ther, Mat. 2 3.S. Which fpirituall fraternitte (fo the 1 Apoftle 
 s- Rom.t.3f . cals it) as it is more holy then carnall brotherhoodrffor/Wfor 
 
 4 Tvnl'bbie *$ C0 ? H ^ a c° Y dmm quam corf,orum> faith b Bernard} fo fhould it 
 mocL.ben vm. be nearer Jinked in loue., feeing coniunEltores feint ejui ammis 
 fir.y de ibmt. q Ua „, qui co^poribtu coMir/ifittnturjcizwi are they ofkinne which 
 
 arcmyei-inthelpirit, then they who are but of linage in the 
 
 flefh, as c LatlantiHs obferueth. Whereupon, as for that,the fon 
 
 i»fltt.t*p. i«T of the Virgine <JHary counted his mother more blrfTed for ca- 
 
 '■ rying him in her heart by grace, then in her wombc by nature, 
 
 £0^ ii. 28. fo for this, our elder brother Chrirl preferred his 
 
 fpiri- 
 
Brttbcrly Ktconcilemznt. . 2 n 
 
 Spiritual brethren to his mother,and brethren in the flcfh,/taer. 
 1 2. 49.Whichmy(ticallbodieotihc Church, fith Chnft hath 
 knit together by ioynts and bands proceeding from him, Col. z. 
 1 9. as the head doth our naturall bodie by arteries and /Incvves 
 deriued fro it:therfore fhewcth the Apoftle to vs fcucn of thefc 
 bandsand neruesofloue,£^A^4. 4. Firft, we are one lodse, 
 v/hofc members muft needs beknittogether:fecond!y,we haue, 
 all one fpirtt ,whereby we arc vnited together: thirdly, one hope of 
 our vocation^ for which as hoperullcoheiics we fhould reioyce 
 together: fourthly, one Lord,\shom as tellow-feruants peacea- 
 bly vveferue together: &h\y y one fait h y which we maintame to- 
 gether: Cm\y y onel> ( ?pttfme, in which we promifed againft his 
 foes to fight together: and fcuenthly, one God and Father of all, 
 who will haue his children to be, and reioyceth to fee them in 
 vnitie together. Which bonds of pcace,common to vs all,lliold 
 linkeYsinloue, asthofe primitiuc Chriftians were one heart 
 and one foulc, when they had all things common, Aft. 2.4. 
 
 For feeing amitie and loue fpringeth fiovn lil^nejfe and etjita- 
 Ittie, *% A Ariflotle, ' Tullj, and f Pluttrch teach . this Ufa* 1 this d ^J- 1 - Ukc ' 
 though earthly onencflc and identitie, wrought cuen with hca- '^ub \u *m*c*. 
 then men fo much, that old Hcgio in the l Comedic from this ftUkjU m *t*u. 
 could refolue ncuer to breakc friendfhip, t Tmm ML 
 
 CoqnatHi mthi erat y vna apuerts paruoh ' ktm - > 
 
 ShmHsedncati: vnafemper mthtia O-domi 
 
 Ttnmtw. paupertatem vna yerttihmus orauem. 
 
 Amman* reltncjuam potiu s qua m deferam. 
 We were borne together, we were brought vp together, at 
 home and abroad we alwaics were together, we fufrcrcd want 
 both together, nothing but death (hall diuorce ys. 
 
 * PksloftratKt *m\ Hippochdes , becaufc they were borne in I r*HA*t L. 
 one day, had oncfchoolemailtcr andlc(TonofPhilolophie,and l ' is f' dtm * rM - 
 one decrepit age, they had one mind and one affection, and one 
 purfe, their loue continued to the lalthoure of their death, and 
 djed both together. 
 
 What knit 'Tully and Scipio fo together, that they were of 
 one heart, and one foulc in two bodies, but this iVotik and like- 
 ncflc, as himfclre'eonfcdcth, whereby they both hucd in one • Uk 
 Dd 2 life, 
 
212 Brdtberlj Rccencikmtot, 
 
 houfc, fed atone table, learned one knowledge, fought in one 
 warre, trauelled in one peregrination, and conuerfed in one ru- 
 ftication and countric life? Such rnitie of minds this oncnefTe of 
 manners bred in thefe men, that he profcffeth himfelfe, he ne- 
 uer offended him in any thing to his knowledge; and confeffeth 
 of his friend, that he neucr heard any thing from his mouth that 
 I (%e. * L*t». dtfplealed him: wherefore well might he fpeakeashe *dotfc( 
 from his experience, that nothing doth more beget and bring 
 vp amitie, then paritic, equalitie and likeneflc, in the things of 
 the bodie, of mind, and of fortune. What knit Aufline and AH- 
 fins (o indiflblubly together, (to come to more fpiritual friend- 
 L*L,6.%.9-c*»f> (hip) but becaufe (as he ! confelTeth) they were borne both in 
 one towne, Togafta in Affricke, brought vp in one ftudieof 
 learning, almoit of one age,conucrted by one Amhrofe at Myl- 
 laine, at one time, from one herefie, receiucd one baptifme and 
 one fpirit of new birth? And what (hould more linke our hearts 
 then that we are all borne of one immortall feed,in one wombc 
 of the Church, growing vp in one bodie to the full ft attire of 
 Chrift, as members knit together by one fpirit, all trauelling to 
 one Canaan and hope of our calling, in this way feruing one 
 Lord, maintaining one faith, fighting together in one Sacra- 
 ment and oath of Baptifme, and louingiy liuing together as 
 fons ofoneGodand Father of all? O hearts harder then A da- 
 rn Eraf back tnant, complaineth m peace: Inrebus t am mult is confortium , & 
 fMtrim. $n vit* tarn tnexplicabile dijjidiumf In fo many th ings fellowfh ip, 
 
 and in life no friendship? AW one bodie y 2nd in the members no 
 fympathie?In all one fpirit, and in the afFed^ions no harmonic? 
 All one hope oi heauen,and in cohcires no fymphoniePAU one 
 Lord, and in fellow feruants novnitie?Allow/k^,and in opini- 
 ons no iymmetrie? AI fworne in one Baptifme,and in fellow fol- 
 diers no fymmachie?all adopted by one Fathered in brethren 
 no fraternities For all thefe ones no ynitie? This of all other is 
 argumenttim maximi moments, the molt inducing motiue, 
 s3#x« mm* faith a n Writer, and ftrongeft argument that may betoloue, 
 m * / .44. ^ at wc are a j| j^y, one £ 9( im& Father , made one bodie through 
 •nt Spirit , to ferue one Lord in one faith, and confecratcd 
 to him by one 'Baptifme , doe hope all for one glorious 
 
 inhe- 
 
Brotherly Reconcilement. 2 1 ? 
 
 inheritance whereuntoweare called . Which fcuen * bands of *zsch.ic.i 4 . 
 brotherhood,(ce\n<> Satan haih ditfo/ued, as Ant ioc hits cut offthe 
 feucn brethren which were knit together,?. c3/*c/\7.giue me 
 leaue to bind them falter then before, and feeing the vnitie of 
 one God and Fathers Pfirft in order, fomewhat inuerting the pW*>^4 
 linkes, to order them as Beza in that golden chaine hath pro- 
 pofed them. 
 
 Fir^wehaueallowC^rf^^/^ofall, who as he is the ^ rk «°^hri. 
 tuthor notofconrufion but of peace, i .On**/.! 4.33 lo will he hood, OntFa- 
 haue all things in his houie done honefily and by order,ver.40. thcr * 
 And rather fo done,becaufe asmightily he hath (hewed himfclf 
 a Father of feneration to vs all,£/5wo*4.8. (wherein yet are both 
 ^beafts and f bea(tly men our brethren and our fitters but the f AA5l? , 4 . t 
 f wormes) : fo mercifully hath he bene a Father of re feneration r Vc f lfc "• 
 toredeemevs hischildren,/:/** 63.16. for which caufe we may ' ° JI? " 
 call * none ouv father on earth but him, nor any brethen but the fMathij.?. 
 childi en o/hisfpirit.From which former paternitic of creation, 
 as he called his creatures onely^W when they were fcuercd 
 apart; but then indeed very q^ood when in one view he law them 
 "in fymmctric vnited together,6>*/.i.} i:fo fro this later father- v '•** c7«».u 
 hood of recreation he counts his new creatures good, when in ,l# 
 peace they fcrue him by 1 />*>(? 0*-//;*r<r; but then only commen- xMat.il.so. 
 deth them fovveryrood, when they all continue together with 
 one accord in the temple , and in iymphoniepraifc him toge- 
 ther, tsffls 4. 46. yea fo good, that in admiration thereof he 
 cricth out in exclamation, £cce quam ionum^ behold how good 
 it is when brethren dwell together in vnitie, Tfclme 13;. For 
 indeed as the eye (faith Sa\nt y tsfuftine) the light of the body, yi^ioUCcn. 
 though itfeemefaireandis well fauoured in it iclfe when it is *****+*+ 
 apart from the w hole, is yet more bcautifull and comely when 
 ▼nited with the members of this Jittlc world : h the light of the 
 world was glorious and good in it kite, when it was without 
 the firmament or his Iu(tcr.6V*;. 1 .4, but then onely called molt 
 glorious and very good of its Father, when he (aw it ioyned 
 with the members of the greater world,vcrfc 3 t . Which vnitie 
 of creatures, if it he fo good and comely in the eye of their 
 mightic Father, who formed them of dull by his word, then 
 
 D d 3 gmim 
 
2 14 Brotherly Reconcilement. 
 
 Slnkm b$ntim & qvam wcnndum y how good and comely is it in 
 the eye of their mercifull father, who framed them anew by his 
 eflentiall word,to fee his children like brethren dwell together 
 in vnitie ? Which dutie of accord , though as father rightly he 
 might claime by that title o^ father ^K fonne honoreth his father; 
 If then I be a father, where is mine honor ? And which feruicc 
 of vnitic,though as God iullly he might challenge by that right 
 ofmafter:*. feruant honoreth his mafter,lfthen 1 be your matter 
 where is my fczxetMal. i ,6. yet draweth he them with promife 
 of reward in that Pfalme,that they might do it at leaft like hired 
 fcruants for their profit, which they would not for his pleafure 
 as dutifull children : Ecce ('faith he) behold how profitable and 
 how pleafant \t\s\ which fith, forhimfelfe, is notpleafant any 
 thing vnto the Almightie that thus thou art righ:eous,nor pro- 
 fitable vnto him that thou makeft thy wayes thus vpright, lob 
 2 2. i . (for as thy goods are not profitable,7y*/. 1 6. fo neither is 
 thy goodneffe pleafant vnto him forhimfelfe, 7^35.7.): furely 
 the profit and the pleafure of this concord redounds to them a- 
 lone that like brethren dwell together in vnitie. And though 
 vertuehaueno reward better, as vice no puniftiment greater 
 then it fclfe, fo that we fhould not need the fpurre of reward to 
 be pricked forward to this, as neither the bridle of punifhment 
 to be retrained from that: yet is he here driuen to call on our 
 dull nature with the fpurrcs of profit and pleafure, when we bt* 
 bold how profitable And pleafant * thing it u for brethren to dwell 
 together in vmtie . For feeing omne amabtle, eucry obie<5t of our 
 loue, which lodeftone-like draweth our iron hearts to affecV 
 ~^i/?.£.8 (tbt and embrace it,muit be fas our T Moral-mafter teachcth) either' 
 w/.j. good, or profitable ,ox pleafant : hefetteth here this Pfalme be- 
 
 fore our eyes as a glafTe , wherein we may behold how good, 
 how profitable ^ndbow pleafant a thing it is fir brethren to drcel to- 
 gether in vnitie . The glorie of which vertue was fo eminent to 
 a Ser.i.dtpace the eye of his knowledge, that (z$*Auftine notethj Prim mira- 
 ^ d r At ' tnerCT,t ' rctnr quant [lender et qmdvttlitatU &iHcundttatis haberet , He 
 fir(i Hood admiring it before hee Chewed what profite and 
 pleafure it afrborded : and therefore that Father admiring this 
 adm iration of our heaucnly Father , crieth out and exclaimeth, 
 
 
 
Brotherly Reconcilement. 2 1 5 
 
 quant grandem admtraticnempropofmtl O what admirable and 
 wondcrfuil admiration he Chewed w hen he cried owi^Beholdl 
 What maruellous profit and pleafure he proclaimed, when he 
 \vondred,^0» profitable and 'pie 'a/ant a thing it yras t For plcalant- 
 neflehc b likenech it to tiitfaeete fauouroj Aarons preaotu owt- ipcj a 
 w^which ranne downe from his head to the skircs of his clo- 
 thing: and for profite,to the c dear* ofHermon, which watered r vcfc j. 
 the mountaines of Sion>and made them fruitful! hilles . Some 
 things indeede are good (faith d Auftine) butnotdehghtfome, ^** 
 as fafting,watching,and afflictions are profitable but not plea- 
 Xvcii y Hebr.\ 2.1 1. lome things arc dclightfomc but notgood, 
 as gluttoniCjdrunkennelTcchamberingjWantonncflCjanc] linne 
 ispleafant but not profitable, 2./V/.2.i3.Butwouldtt thou haue 
 a good thing fweetened with plcafure , and a pica! ant thing re- 
 limingof goodncfTe , Ecce , Behold horp good and plea/ant it u; 
 Mifcuttvtile d*tici\\z hath mmgle 1 here pleafantnciTe to make 
 thee ta(T,wich good toniakc thee lauor tins great thing ofGod, 
 and both procuring health in this life, and happineflc in the o- 
 Othcr. lor there (faith the Prophet; the Lord promtfed his blef- 
 . 'tfe fortuerfmrt'm the world to come, P Jaime 
 
 ] . Behold then how good and plcafant it is, when loue 
 faiths yon«cr brothcr,likc c i/V>7//?7»p7ihc yongeitha'ih hismefle 1Gcn.4j.j4. 
 doubled of our lofeph , and this holinelTc that is fa plcafant and 
 profitable vnto all things , hath the promjfe ot the life prefent, 
 and of that which is to come, i.Tim.^S.Tbc profitable plea- 
 Girc of which brotherly vnitie , as God die Father did admire 
 when he boheldit, fofell that good father into admiration of 
 this peace and vnion of brethren when he law it. O peace 
 (faith { An ft me) mother of Eremites, father of Cjcnobites, lifter/ /WL 
 
 . arics.thou bond of the P Jtnark>,thou chariot of the Pro- ,> 
 phcts, thou refuge of the Apolllcs, thou folaccofthe Martyrs, „ 
 thou girdle ofConfcflors , thou dance of viigmcs , thou glaflc ,, 
 ofwiddowes , thou fpe&ade of maried folkef, thou hate >> 
 oftyrants, and halter of robbers . O peace and brotherly loue, „ 
 thou calmcnrflcof the mind , thou tranquilitie of the foulc, ?» 
 l^dfinglcnciTc of the heart. This is the happineflc which ft an- y , 
 cs, and quencheth broilcs, and llinteth garbo;^ 
 
 .:!- 
 
T 
 
 2 1 6 Brotherly Rtcweilemtnt. 
 
 v pulleth downe the creft of pride,embraceth the bnmblc,appea- 
 „ Tech the difagreeing,and pacifieth the furic of foes. O peace, let 
 ,1 thy pofifeflbr keepc thee,lct him that wants thee feeke,and him 
 „ that hath lo(t thee go after thee: for behold how good and plea- 
 „ fant a thing it is for brethren to dwell together in vnitie. 
 Which as ic was ioyful for Dauid to behold in fome of hisking- 
 • fn hunt Tf*l dome, for oftendebat qrn dicebat ecce (faith 5 Auftine) he pointed 
 the finger to fome whom he faid Behold: fo I wifh this Pfalme 
 might now be faid as truly Ecce, behold how brethren of one 
 heauenly father dwell together in vnitie . I wifh they that are 
 ffiSff*** without might point at vs,as did the h heathen at thole ChriiH- 
 ans in the Primitiuc Churchjand ^y .Behold how thefe Chriftitns 
 hue one another. This was the Prophet T^anids iw:but I feare 
 another ecce of the Prophet Efai may point out too many. He 
 that is thcii father looked for iudgement , but ecce behold op- 
 prcffion:for rightcoufnelTe , but behold a crying,£/Sr/.c.7. Be- 
 i Mal.». loued in Chrift Iefus, hauc we not all one l Father? hath not one 
 
 God made ys ? why then do we tranfgrefle eucry one againft his 
 brother,and brcakethe couenant of our father? Though fome 
 IGaU* falfe brethren,as they dealt with k W, that crept and came in 
 priuily to fpie out our libertie which we haue in Chrift Iefus of 
 things indifrerent,to bring vs into bondagc,haue appropriated 
 this name of brethren to themfelues,yet conference found them 
 like Simeon and Lem 9 but brethrein eutl-yZnd into their fecret de- 
 fcend not thou my foul^ny glory be not thou ioyned with their 
 aiTembly, and a Cano hath difcharged and diflolued the bonds 
 oftheir brotherhood. That all Chriftians are indeed brethren, 
 Rom.%. 29. and hzuc aA^mv, a fraternitic among ourfelues 
 from this one Father, i.Pet. c. 9. and therefore mull be $ȣ- 
 J\hpoh*nd loue as brethren, 1 .Pet.3 .8. there is an herbe almoft 
 \ffd.%mb.D0d in euery hcdge,which for it nature by fome ] Herbalir}s is named 
 <pi\*L<khto$, louer of brethrc or Cliuer, becaufe in loue it cleaues 
 to euery one that doth but touch i t . This herbe we plucke vp, 
 and let the roote of bitternefTc fpring vp in our hcarts,whercby 
 w x.۩r 3. many aredefiled.But />,*#/ the m beft'planter would hauc vs let it 
 grow on in our gardens, Heb* r 3 . 1 .>? ?/ WtApi« win, let bro- 
 therly loue continue.For as in a garde knot.diuerficie of flowers 
 
 ancl 
 
Brotherly Reconcilement. 317 
 
 and fweete herbes caufc a more fragrant fmell to him that kee- 
 pcth them : fo iucHndnm eft, it is a fweete fmelling flower in the 
 noffrilsof bim whom M*rj fuppofed to be a gardener, when 
 brethren dwell together in vnitie . I might addc with Dauid, 
 It is alio profitable vnto them : for furcly (Taith n Le§) ssfpttd nSer.uh 
 jHumpatrem, qui n$nf Merit in chant Ate frAtrhm^ non hAbebttur \n ^ ^ 
 numeroftliorum, hei*ha!l ncuei hauc the inheritance of formes 
 with God his father in heauen , who hath not thcloueof brc- 
 then wiih his mother the Church here on earth . Let vs not 
 then by our larres grieuc the holy fpirit of God our Father, 
 whereby we arc lcaied for tonnes vnto the day of redemption, 
 Epbefa.^o. as £[ah would not be auenged oi°Uakob Icaft he , Gcn<c 17.41. 
 (hould vexc his father I/aac, who the rather fhould not be grie- 
 ued with his contentious children, becaufc he hath made 
 them all 
 
 One bodie > whereof his owne fonne is the head . Ye arc the »-Hok«,oneb«. 
 bodicofChrifr,andcucryman a member thereof for his part, 
 i.CVr. 12.27. Now how abfurd in nature would it iccmctoa 
 naturall man,that the members of the bodic (as 1 fayd before,) urn 
 fhould be dcuidcd? That head was mad in Iu<Ut which plot- hod ?' 
 ted, the feetc were vnnaturall that went, and the hands cruell 
 which executed the other members with an halter, A<fat.ij, 5. 
 <hey were lunatick feet & poflefTed with a diucl,which oft times 
 caricd their fellow members into the fire,and oft times into the 
 waterjCJJ/rfMQ.i 5. It was a tongue denying the faith, and for- 
 fweanngnature,whichcurfeditstellovr-mcmbcrs,/1/ < i/.2<5.74. 
 They were hands pofleflcd with a legion of diuels, which (troke 
 their fellow-members w ith ft one 5,0^/4^5. y.aod moll vnna- 
 turall teeth which did P catc vp the irtnes and l l dcuourcd their r E(-li ^ la - 
 owr.cflcfli. For if thus the feetc of the bodic myiticall (liall f 1r 
 prefunic to rife againft the head , and each member againft his 
 fellow , v\hat is this (faith T N*uiutnz.cne) but thcdiflblution of t0rtl , itre _ 
 the loynts and deftrudtion of the whole ? If the myrticall mem- nmiLJImmk 
 bersfhall thus ftriue each with other, the reucrend bodie rf* 
 Chrilt mufl needs be rent afundcr.and Satan by our hands fhal >» 
 ilcuidc the fcamelelTccoatc ofChrilt, which by the cniell foul- « 
 ilicrs that crucified the head he could not effect , Mn 1 £.24. » 
 
 Be Be- 
 
2 1 8 Er ether ly Reconcilement. 
 
 » Becaufe indeed the tweluc tribes of Ifrael according to the flefh 
 
 3> fhould be deuided in themfelucs and rent in two parts,<t^^*£ 
 
 » the Prophet tore Jeroboams garment in twelue peeccs,i.A"/«^/ 
 
 » 11.30. but becaufe Ifrael after the fpirit fhould not be rent in 
 
 >' fchifmes, 1. Cor. 3. Chrilt would not haue his feameleiTe coate 
 
 [Tiu. nttat ' CC ' diuided, as f Cyprian well obferueth : and yet it is dolcfull ro fee 
 
 what diuifion among the members of Chrilt; in whofe bodic 
 
 humorifts like diftempering humors in the fit & feuer of blind 
 
 zeale,runne beyond the fobriety of knowledge and the temper 
 
 of Chrilis bodie. But blefied be that Phifuian which giueth 
 
 them a cup of cold water to drinke for allaying of their hot fit, 
 
 verily he (hall not loofe his reward . It is ruthfull to fee , how 
 
 when the Galatians would hauc plucked out their eyes to giue 
 
 * Gal 4.1 5. *Paul, the hands of Chrilis bodie would plucke out the eyes to 
 
 giue thcmfelues fport, as the Philiitines did Samp/on, and our 
 tongues of peifwafion would teach the eyes to be no higher 
 then themfelucs in the bodie, and haue no greater lights then 
 
 «i.Tim.3 15. (rarres in the Church, which is z u firmament of truth, nor thofc 
 to differ one ttarre from another ftarre in glorie. We haue not 
 wanted many a Diotrephes , Qui quoniam nonpojfunt prtmam lo- 
 cum obtmere h Ecclejla , idcirco earn fcindunt vel ab >ea deficiunt, 
 
 x Mucrannot. as x 2?<?^ fpeaketh, who (it feemes)faid by experience of fbmc 
 
 t*\.Cor.u.i$. in our Church , and for loueof good brethren concealeth the* 
 Church, who becaufe they could not haue the preherninence 
 among vs to be one of the two eyes of this bodie, would ther- 
 fore not be of the bodie; and when blazing comets could not 
 be the Sunne or Moone , would fall from heauen with the taile 
 
 /iud.15. ofthe Dragon and become wandrwgftarres , as ihc> T Apoftle 
 
 * *- TjlTV *• * 9 - well termes them . And though as x Iannes and lamlres with- 
 
 ftood Mofes^ thefe alfo refift the truth ; yet the comfort is, they 
 fhall preuaile no longer,for their madneffe fhal be euident vnto 
 all men as theirs 3II0 was , but of this more anone : and meane 
 zSenJepace while lee them know from Sa'mt * stuftine 9 that as the fpirit of 
 mAfr*t.tn tun. man viuifieth not the corporal members vnlefle they be ioyned 
 invnitie; fo neither the fpirit of God quickneth the fpiriuiall 
 members vnlefle they be vnited in peace : and fo vnited,that 
 like as thofe,though they haue not the fame office^hauc y et the 
 
 fame 
 
Brotherly Reconcilement. up 
 
 fame care one for another, i .fir.i 2.4. 2 5 . fo thefe though they 
 hauc diuers girtes and operations ofthefpirit,yet be one ano- ^Community, 
 thers members in the bodiCjT^w.i 2.5,6. For as the eye feeth 
 more for other parts then for it felfe: lo muft the wife with b Ivb s lob 19 1 j. 
 be the eye of wifedomc incounlclltothe ignorant and blind, 
 and looke not eucry man on his owne things, but on the things 
 alfo of other men, Philip. 2.4. As the hands are not ftrong for 
 themfclues3lone,but for defence or'therell: fomuft with c him rVcifeit. 
 the hands or'hclpe in the Nobles deliuer the poore, the father- 
 leiTc,and him that hath no hclpe. As the feet fultaine not or cary 
 themfelues,but the whole: fo mult thofefrrong men of fuppor- 
 tancc in the gentric/vith d him be feet to the l3mc,and fupport d Vcrfc , 
 one another thiough louc Ephcf.+.i. As the head deuileth not 
 fo much its owne as the good of the whole; fo with e him muft »Vcifei* 
 the head ofaduice in the Law ycrs, fecke out the caufe for them 
 that know it not. As the care heareth not alone for it felfe, but 
 the whole fo with him muft the care or iuftice in the magiftrats 
 deliuer the poore that cricth,/^ 29.1 2 and fo as they did him, 
 the eye that feeth their iufticc,fhaJl giue witneffe to magiltrates; 
 the eare rhar heareth their wifedomc, fhall blcflc the counfell; 
 the hands that receiuc their helpe , fhall defend the Nobles: 
 thefcerc rhatfcclc their fuftenancc , fhall fupport the gentric: 
 that(as f /////T/^noteth)thoughrhccyefee and heare nor, the tjm?/k '.15a 
 ea;e heare and fee not , the hand workc and neither heare nor 
 fee; and 1 he footc walke, and neither heare, fee, nor workc : yet 
 thceyenuy lay, the care heareth forme, and the eare may lay, 
 the eye feeth for me , and cither fay, the hand woiketh tor me, 
 and the hand fay,both fee & heare for me, and all three confefFe 
 the footc walketh for them: iceing GngmU feru.irit otitis tntcreft y 
 ftrfaietieofoneisthefafcgardorall, as ^SVwrviwelobfcrues. tUh.-L.bv 
 Thus thofc three thoufand Christians v\ hich were members ot (A ri l * 
 this bodic.liad Inch care one ofanother,that none among them 
 Jacked, hut had al things common which were communicable, 
 JFlf 4. and each dilt ributed to other as he had need, as the na- 
 turall members haue care one for another. Thus thofc other 
 Chriihans in the Primitiue Church, had a communitie ofhand 
 and heart one with anothcr,Ow»/»r mJs/eretafimt apaduos prater 
 
 Lc: 1 xores. 
 
220 Brotherly Reconcilement. 
 
 ^/pdadutrf. vxores, All things (laid tfaey by h Tertnllum their mouth ) are 
 common amongft YS,exccpt the mariagc bcd t Ini//o/ococonfor- 
 tiumfilnimwy in quofolo atteri homines confortinm exercent , in 
 that place we breake company , in which alone thefe heathen 
 are companions. This ftiould be themutUall care of Chrifts 
 members, nth the members of the body haue fuch care one for 
 l compaffion. another: that as thefc,if one fuffer,all fuffer with it, t .fir.12.26. 
 fo alfo they fetffcr one with another 3 i.Pet.^.S. Which place of 
 iTom.io.bomtl. Saint Patt/ 3 father * Auftine in hisworkes oft expounding, molt 
 llunmf'dd^ exce M ent ty flicwes this mutuall companion : Behold (faith he) 
 dtk& <risf.fi. the foote treadcth on a thornc , and fee how all the members 
 ™luit m con ^°^ e li : tnc backe bends it felfe, the head ftoupeth, the eye 
 moft remote in place diligently fearcheth, the eares attend 
 where it is laid to bc,the hands pull it out,cuery member is bu- 
 ried to fuccour it: and yet neither head, nor eye, nor eare, nor 
 hand , nor any pare but the foote was pricked with the thornc. 
 And this is that memento of compaction and fellow-feeling, 
 which the Apoftle enioyneth fellow-members of this body, 
 Hebr.x 3.3. Remember them that arc in bonds , as if ye were 
 bound with them : and them that are in affliction, as if ye were 
 alfo afflicted in the bodie. This fympathie of Chrifts members 
 Prftf/commandeth Christians, Reioycewith them that reiojee^ 
 weepe with them that weepe.Rom. 1 2.1 5 .This like- affection cucn 
 kutfi kb.9. nature k tcacheth all men,vvho wold haue a friend to be not only 
 Eihicssp.4. (TW^cufovT*, but ffuvttxyHVT* alfo, to be of like fi.jfeUton one to- 
 Ypardt another > that whether our fellow-member fing of mercie 
 or iudgement, pipe vnto vs of his wealth, we dauncc for ioy, or 
 /lob. mourne for his woe, we lament. This was { Iobs commiferation, 
 
 Did not I vveepe with him that was in trouble ? and was not my 
 ibule in hcauinerTe for the poore ? But alas, where is this wee- 
 ping with them that weepe ? We weepe often, but it is like the 
 Crocadile , who firlt kils a man , and then weepes fainedly for 
 him,butforallhcrteares, 3fterdeuouretbhim.SuchaCroco- 
 m icr.41. dilc was m IJhmael the fonne ofNethaniah , who hauing fl aine 
 GedalUhjn cpt for him forfooth,and with his fained tcares mo- 
 ued GecUlUh his friends to come and mourne for him , and at 
 aduantagc flue therewith the fword . Thefe weepers for their 
 
 fellow- 
 
Brotherly Reconcilement. ill 
 
 fellow-members afflictions , are like thofc hired women- 
 moumcrs,/*r.Q.i7.i8.which with the woman of7V^#*£faine 
 themfelues to mourne, and put on mourning apparell, i.Stm, 
 14.2. which can now fo vveepe with them that weepe,as prc- 
 fendy rcioyce with them that reioy ce,and arc rather paffionate 
 then companionate members, vvhofe hcauinefle may endure 
 (itmay be) for a night,but ioy commeth in the morning. Thofc 
 that indeed will be true condolers, mult lo be up* <*&£<<> 1 A*« 
 3.8, and fuffcr with anocher,chat (as ^^iparaphraftically well 
 turnesit) they be mutuo mole fli>irum fen fu affeflt , be touched 
 with the fenfe and feeling of their gnefes. 
 
 We n readc of fuch companion among the AEthiopians, f^jjjjj 
 that if any one be hurt or harmed in any part by misfortune, all uf. u 
 his domclticals and friends hurt themfelues in the lame: if he 
 halt on the right, they limpc on the fame : if on the left leg , in 
 companion they halt on the left, & communis eft omnium feli- 
 city & inf elicit m , faith mine Author , thele naturall men 
 like the naturall members arc touched with the 'itwit and 
 feeling of one anothers gnefes. And if we will notlearne of 
 barbarous and vnwife, yet let vs learnc of the wife and holy 
 menofGod, atlealtlctvs leamcofour members which weft ii 
 carric about vs. Behold and conlider thy fclfc, O man. IfPaules 
 face be fmittcn with the rod, the tongue it complained, why 
 fmiteft thou me? the heart it fobs and fighes, why gricucft thou 
 me? the eye it watereth with gricfc,why falteft thoume . ; the 
 head it fhakes, why vexed thou me? the hand it points him out, 
 why wrongeft thou me? Behold in a throng and prcaffe of pco- 
 ple(faith° Aufltne) if the footebctrode vpon,thc tongue com- •****■*• 
 plaineth,thou treadelt on me: if he reply to it, I trode on the 
 foot,I touched not thee \ Yes thou trodelt on me faith charitie, . _ 
 
 thou trodeft on mc faith iympathie, thou trodclt on me faith v- 4 " 
 nity.-their fuffering is mutuall as their ioy rcuprocall, 
 
 If one member Ire h.ul in honour y *ll reibjce m> it hit. Isthebacke 
 to be decked and adorned with coflly raiment? for ioy the head 
 will inuent it, the eye will lull it, the feet fetch it, the tongue 
 prize it the hand inueft it, and the head like our ? Sauiour will />**»* ->J» 
 congratulate them all. In that yc hauc done it to the lca(t of 
 E c 3 thefc 
 
a 2 i Bro therly Reconcilement. 
 
 thcfcmybrethrcn,yehauedoneittome.This was the reioy- 
 cing of /*<*/*/ with the Ph.lippiansfor their hcauenly health,and 
 their refounding ioy with him for his fpirituall wealth , Phil. a # 
 j 2 .Cor.7.t?. 17. 18. We were comforted ( faith <* he to the Corinths) be- 
 caufe ye 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 con- 
 gratulation ofSaints,to reioyce with others ioy , and be glad 
 they haue that in others, which they polfeiTe not themfelues, vt 
 jingulorum beatithdofit omnium, & omnium beatttudmum vniuer- 
 \mcuxq\x. fit04pngulorHm t faith r Aufline\\\\2X the wealth ofeach one may 
 bethewealeof all, and their common profperitie each ones 
 particular plentie; that onebodie being at vnitic, the members 
 may haue communitie,and that common caremoucfympathy, 
 and companion of the members which are linked by a nearer 
 bond of 
 }.link,onefpuic One fpirit. Which as a foulc in this myfticall bodieknirtcth 
 all her members with loynts and nerues, nearer then the fpirit 
 of man doth theiimsofhisbodic with arteries and finewes of 
 the flelh. For as in the diuinc efiencc,though there be three per- 
 fons which are in themfelues diftinvt,yet becaufe they all haue 
 pne fpirit and nature, 1. Ioh. 5. they haue therefore but one 
 reilljoh. 1 7.21. So we alio though we be many perfons and 
 members ofonebodie, 1. Cor. 12. 12, yet becaufe we haue all 
 but one fpirit ,verf. 1 ?. we mud ncedes be like them (Aft. 4.) of 
 one heart and one mind.And therefore fith from one foule and 
 fpirit humane, contrarie iudgcmcnts,difagreeing thoughts,and 
 tjtriflUb.s.Z' oppofitc motions cannot properly proceedc, but ( as f Nature 
 tb*j*p+ teacheth) the fame defire, the fame luft and will : well conclu- 
 ded PWhis Philippians in the bond ofpeacefrom the vnity of 
 this fpirit, Phil. 2.2. Ifthere be any fellowjbip of the fpirit } fz'nh he, 
 be like minded, hauing the fame louc,being of one accord and 
 of one ludgement. And indeed, feeing as corporall wedlocke 
 putteth two foules in one bodie, Eph. 5.: 1. fo fpirituall man- 
 age with Chrift through this fpirit^ maketh but one foule fas it 
 t Ltb.l ethic were) in two bodies, 1 . Sum. 1 8. as l Ariftotlefyikc of friend- 
 ©Ephcfj.*. fliip. Surely as the former couple being <n/<rcr»|u£,( as u Paute 
 xPhiiip.4.3. fpeaketh)of the fame bodie, mult needes be x fyfyyu , yoke- 
 
 fcllowes, 
 
Brcthcrly Reconcilement. 223 
 
 fellowes,to>'draw both one way: fo thefc latter paire, being -> Ecdc - x '-- 
 #*'ft4vx"> of thciameipirit, ( PhtL 2. 2.) mud needes alio be 
 o^o£uv«/,yoke-fellowes,to mind one thing, and draw both one 
 way in their iudgements. Thus were thole former Chnitians 
 of one heart *\\&foule y becaufc they had this one fpirir, tff&tij 
 32, This vvitnefled z 7>rr«//w»' of thole later Chnitians in his L^>*L**Ge*t. 
 time: Ammo ammify mi/cemnr, We are of one heart , of one 
 mind, and one judgement , becaufe wehaueoncfpirit. And 
 this is the neareft of all bonds that heaucn and earth can afford. 
 For our God of peace to knit our affections, bindeth vs with all 
 -cords of loue pofilble to be found. Firrt, becaufe men of one 
 king.lomclo'je one another better then llraungers, that v\c 
 might do fo, hcmzdcvsonel'jnvdome,!. Pet. 2. not any of vs 
 alicntsandforreiners,but all ofone commonwealth, Ephef.i m 
 12. An J becaufe in one kingdome, men of one citic com- 
 monly lone be(t,that we might do fo he male vsfetltrv-citi^cnx, 
 and that wi:h the Samts.i/^ 19. And becaufe in one towne fa- 
 ctions do arife, and domclhcals loue more: that we might do 
 nolcffe,hemidc vs**?W/&j^, as there we may readc. And 
 becaufe often mans enemies are they of his houfc, and brethren 
 of all the familic loue belt: that we might do likewife, he made 
 vs all brethren^ JM*t. 2 7, And yet becaufe brethren may iarre, 
 and the members ncutr fall to warrc: that we might ncucr fall 
 out, lie made vs onebodic, Ephef,^, And yet again?, becaufe the 
 members ofhisb.idic may bcdimded,and our fouleisncuer at 
 diuiiion: that our minds, wils, mid iudgements might for cuer 
 be vnitcd, he gauc vs this anefpirtt, \\ Inch is the bond ofpeace. 
 Whcreforc(that with* chc Apo/tle I may exhort) I pray lino- 
 Aim , and befecch Sy-uichc, that they be of one accord in the 
 Lord. Let the bodie ot Antichrist, becaufe it hath not this one 
 fpiiit, but like that mad bodie in the h Gofpell is poflcflcd wiih < u Markc y , 
 a legion ofcuillfpiritsjether members beatcoie another as 
 dtd his, which cannot be bound with thefc chainesofvnitic, as 
 hiscould not with bands. But feeing Chrilts bodie , which ye 
 are,ha r h onefpinr: 1 1 befecchyou brethren bv l\*t namcof our ' '- c 
 Lord [efus Chrilts fake, that ye all fpeakc one thtog, that there 
 bcnodiflcntionsamongyou, but be ye kmt together in one 
 
 mind. 
 
214 Brotherly Reconcilement. 
 
 * *pfcer.4.|. mind, and in one iudgemcnt, k indcuouring to keepe the vnity 
 of the fpirit in the bond of peace: and rather becaufc it is com- 
 maunded by 
 
 4.Jink,«ncLord One LordJFot though on earth there be many Lords,yec vn- 
 to vs there is but one Lord Iefus Chrift , by who are all things, 
 
 /Luke *. aiK i wc by him.i.CV.8.6.who as he came in the 1 raigne of Ah- 
 g*ftu4,z time of peace, and was brought from heauen with an 
 
 m verfc 14. "Angclicall long of pcacejfo being indeed the u Prince of peace, 
 
 •if*.*.*. at his rcturne to his Father, left he his feruats the cognifancc of 
 peace, hh. 14.27, 'Peace Ileaue mthyoHjny peace Ijrtue vntoyot*. 
 For as malice is Satans Iiuerie,whereby cucn Caine is difcer- 
 ned to be of that wicked one f i.Iohn, 3. 1 2. fo is louc Chnftcs 
 badge , by which each one is knowne to belong to this Lord, 
 verf 19. By this f faith he) (hall all men know, that ye arc my 
 difciplcs and feruants, ify e loue one another,/^. 1 3 .3 5 . Not by 
 crying, Lord,Lord, not by cafting out manic diuels,not by do- 
 ing anie great miracles in my name , not by prophecy ing in my 
 name, Mat, 7, 2 2. not by fpeaking with the tongue of men and 
 Angels, not by hauing the gift of prophecie,not by knowing al 
 fecrets & al knowledge,not by faith that ca remouc mountains, 
 not by feeding the poorc with al your goods,nor by giuing your 
 bodies to be burned, 1 .Cor.13.But in hoc cognofcentjby this cog- 
 nifance (hall all men know ye are my feruants,if ye louc one an- 
 other. Other that are wicked may haue all thefe gifts, as before 
 1 haue (hewed; but \ v mw, faith the Apoftlc , by this badge are 
 the children of God knowne & the children of the diuell,i.M, 
 %r o.This was the badge, whereby as the Scribes and Pharifes 
 
 •Afts4-*3« • k ncw by the boldncfTe and learning of Peter and hhn , that 
 they had bene with Chrift : fo the heathen knewthofc primi- 
 tiue faints to be Chriftians and belonged to (Thrift, when they 
 cried, Vide vt inuicemfe dihgant , See how thefe Chriftians louc 
 one another. Jpfienim inuicem odertmt, for they hated one ano- 
 . ^ thcr, faith * Tertnllian , and (hewed by their badge, that they 
 
 f Gtnt' were of their father the diuell , feeing the ^Iuftes oftheirfather 
 
 1 lohn «-44- t h C y wou ld Jo,and be as readie to kill one anothcr,as wc to die 
 one for anoiher,& lay dovvne our liues for the brethren. Which 
 badge of one Zm//eeing to weare on one arme is not fufficient 
 
 for 
 
 
Brotherly Reconcilement. 225 
 
 for them, who like Publicans and flnners loue none but their 
 friends, Math. 5. 46. our prince of peace, becaufe he is Lord of 
 Lords and King ot Kings , w ill haue his feruants to weare it not 
 oncly on their breaft, but alio on their back, and loue their foes 
 as well as their friends, Math. 5. 44. A new commaundement 
 (faith this one Lord) I giue vnto you . that ye loue one another, 
 7^.13.34. But how one another?Eucn as I ( faith he)haucJo- 
 ued you mine cnemies 5 that ye loue one another.Know ye w hat 
 I haue done to y ou?Ye cal me Maifter and Lord,and yc do vvel, 
 for foam I. If I then your Lord and maifter haue wadicd your 
 fcete in loue to my foes , ye ought alfo to wsfh one anothers 
 feet. Theic arc (beloued fellow- feru ants) the armes ofyour one 
 Lord,whereby ye may fhew of what houfe ye come,& whether 
 to one Lord, as feruants? yea as brethren ye belong. Louers of 
 their friends arc to him but halfe a kinnc.yca are but his brethre 
 in law, cuen of their wreftedlaw,' who taught to loue a friend r M "5 4i 
 and hate an enemic : nay they arc not allied to this one Lord, 
 vnlcfle Publicans and finners be his kuired. Louers of their foes 
 they are his neareft kinnc,cuen his father,ainl mother,his filters 
 and his brethren, Olfath. 1 2.50. Now (beloued in Chrift Iefus) 
 fith this one Lord left vs his badge when he went , to know vs 
 to be his feruants w hen he rcturncs , what will he fay when he 
 findsonourbackesthemarkcofthe Beafr , and on ourbrcjfrs 
 the badge ofthc diucl? He will lay to fuch Christians as f he faid /war. ax. 
 ofthc coiiK, Whole image and fuperfcription hathit? whofc 
 badge and cognifance is this that you weare? Satnns ? w hy then 
 giue to Satan that which is Satans rye feme not one Lord alone 
 it fcemes by your armes .yc'fwcarc by the Lord and by Mai- rZcph.i.$. 
 chain : yout ■ heart is diuided into an x heart to your friends, and " \ 
 *n heart to your focs,that ye halt betwecne me and Satan.If y he j 2. 
 be your Lord go after him, but if I be your one and only Lord, 
 come after me alonc:for* ye cannot feme vs two marlcrs whofe * Ln ^>'-»s. 
 feruicc is fo ' contraric ,as the k amitie of the otic is the cninitic * iam^. 4 " 
 ofthc other, and whofocuer vrill be a friend of Satan , makcth 
 himfelfc the enemie of Cod this one Lord. O then ve feruants 
 of my God , leancnor to Satan , vnlcfle vc will leaue this one 
 Lord. Kecpc not backc like • ,Y/m«*.w and Saphr.t parr of his < *Xy 
 
 Ff poflc 
 
2i6 Brotherly Reconcilement, 
 
 d j.sam.i*. poflcflion. The forme and Lord of Dauid, like his* father will 
 not be ferued with followers whole beards are halfe l"hauen,and 
 with curtald wedding garments of loue. He wborequireththe 
 # i King j.i*. whole heart and not the halfe, Prou. 23. like the true e mother 
 will not hauc it diuided into parts , but will haue all the heart, 
 all the fettle, and all the mind, thrife all, leaft a thought of malice 
 fliouldftay behind, Afo^.22.37. For which feruicc ofyour one 
 Lord , if doubting your reward ye refolue with them in AUla- 
 chte.%.14* It is in vaine to ferue God, and what profitc is it that 
 we hauc kept his commandement, and walked humbly before 
 the Lord of hofts? Therefore we count the proud blcfied : euen 
 they thatworkc wickednefle are fctvp, and they that tempc 
 God,yea, they are deliuered ; O tarrie the Lords leifure for his 
 reward. Era tempos, there will bc,there will be a time,w hen he 
 will difcerne betweene the righteous and the wicked , faith the 
 Prophec , betweene him that ferueth God and him that ferueth 
 - p 8 himnot,Verf. lafi. Hethatwaitethon his Lord (hall come to 
 
 honour , f faith Salomon. Which though it oft be not fo with 
 our earthly Lords, yet the Lord will not forget his people , nor 
 forfake them that be godly. Thou Lord,faith ( Dafiid,ha(\ neuer 
 failed them that ferue thee, Tfal. But as he promiled his fol- 
 lowers a reward , and appointed vnto them a kingdome , be- 
 caufe they had continued with him , and followed him in the 
 regeneration, Luke 2 2. fowill this one Lord, if him alone ye 
 ferue in loue, giue you the kingdome when that great donatiue 
 (hall fall into his hand, for you to receiue it. 
 
 Howbeit if this one Lord cannot linke fellow feruants in 
 
 loue , yet the 
 
 5. Linkc, One One faith wherein all we ferue him , fbould knit the faithfull 
 
 in affection. Where, by/^>&,whether we vndcrftand that faith 
 
 l Rom. j.i. *» God, tJMarh^i 1 .2 2. by which % hand we receiue h that gift of 
 
 h Bom^.2 j. God, and,* lay hold on eternall life; or thztfaith cfGod^tApocaL 
 
 1 4.T 2.by which feed of the word we conceiue this hope of that 
 
 K *qM & kingdome ( as k fome do them both ) : either of them is fo fpe- 
 
 Zinb.nEphef cifically one intheobie£t of one Lord which they apprehend 
 
 (though neither numerically one in the fubiecls wherein they 
 
 are comprchended)that they fliould linke the fubic&s together 
 
 wherein 
 
Brotherly Reconcilement. 227 
 
 y/hercin they dwell, to this one Lord whereon they worke. 
 
 And touching the former , though each man hath his owne JJj. 6 "* ■ 
 particular/a//^, by which alone he /ball line, lAbal^ 2.4. which 
 in S .Paxils not numerically one with the faith of his Tttttt , yet 
 hauc they bothonc^i/^ofthe^/^TIrM.i.whichfpecifically 
 is one , and called a common faith to them both in refpeft of the 
 ob ec\,v<rrf.4.2nd ltill through the Scripture termed id the lin- 
 gular number, the faith of the Saints y whether Iewes or Gen- 
 tiles. For howfoeuer that Apolile may feeme vnto fomc, to di- Two decbtfutt 
 ItinguiHi the Iewes faith from the faith of rhc Gentiles , in fay- g*« cxpou*. 
 ing, One God fhall iuftihe circumcifion * of faith , and through Former. 
 faith vncircumcilioii,/?0«. $.30. from \%hich diuerfe prcpofuios * •*. •"'*""'* *) 
 in l other places ■ On^en here propofeth fome diuerlitie : yet is / Ai Rom * ; 
 not this fpoke (faith ^Anflme) to make anie difference between 3 
 the far. hs of thefetwo nations , as if*/, and as though through c, - 
 faith did really differ; for as here he auerrcth,circumcifion fhall J*»'*?f *£ 
 be lufl ified of faith, fo clfcwherc he auouchcth that God wil ii - 
 ftifie the Gentiles «^/r«^foffaith alio, C.f/.:.?. And as here he *^V«^. 
 aflirmeth,thatvncircumciilonmaJlbe iu(tified by faith, foelfc- nLA. it f*A 
 where he confirmcth, that the Iewes fhall be iuftiticd «f <a *i?««f ***** "* 
 like wife by faich, Cjat. 2. 16. But this one faith fhadowed vnder 
 thefe two prepofuions , whether it was thusfpokenrf^trr/>*rf 
 loan ion is ,as that Father notcth , as Pharaoh his dreame though 
 one in ° matter was doubled in manner,P becaufe the thing \n as • c« n < 1. »f. 
 ccrcainc and ofimportance : or whether it was to increafe and ' 
 exaggerate the thing ( as Martyr thinkcth ) with thefe two di- 
 ucrle phrafes, as 1 cllewhcrc he doth id another caufe : or whe- q ( 
 
 ther (as lerotnc iudizeth) he would rather change the phrafe th? A 
 
 • 1 r \r 1 1 1 1 • D r r eitattd tt imm 
 
 ingeminate the lame, as r ellev\herc he doth in one yerle .or to K ^ji^w t ei 
 
 checkcthc Iewes luppoled reall difference of their iuftification l '"'!"? 
 
 from the Gentiles, by a veiball difference % as with (f.dmn I ra- r . 
 
 ther thinkc : furcly though thefc prcpofitions be diucrfe,yet rhc ' M 
 
 propofitions are the lame, as generally moft ancient and late 7,0. 
 
 writers do agree. As if, when the Iewes looked for a difference J 
 
 from rvs mouth, hefhould haue flid : And \\ ill you needs haue 
 
 one? here is all: God w ill ioftificthc Iewes of faith , & through 
 
 faith the Gentiles , which differ but in word. Orthofe of faith, 
 
 Ffi faith 
 
22$ Brotherly Reconcilement. 
 
 faith Caluin, bccaufc they were borne heircsofthecouenant, 
 and receiued Kiexpatribm, o/their fathers, %om.o. and thefc by 
 faith , becaufe it was to them aduentitious and thromh the fall 
 tatter doubt- of the Iewes . %om. 1 1 . 1 1 . 
 
 uii place. There alfo may feeme one faith of the Iewes and another of 
 
 Gentiles, where the Apoftle faith , BytheGofpell the righ- 
 tcoufnelTc ofGodis reuealed bom fait b tofaith.%oman. 1.17. 
 Which reuelation neuerthelefle,whether it be meant from the 
 ^ll't^ti*' ^ aicn °^ P rcacners to tnc ^ aitn ofthfcii hearers , as f Auftine : or 
 from the faith of the lew to faith of the Gentile , as Jerome : or 
 from the faith of God promifing,to the faith of man bcleeuing, 
 as zAmbyfe : or from faith in the old , to faith in the new Tefta- 
 ment, as Chryfoflome: or rather from faith imperfedt , to faith 
 more perfect in degree , with CMufctihu and Arenas I rather 
 deeme: furelyitisnotdiftindtineither, but one in both them 
 t Mact&Sat. anc ] y S , vvhichhke t Ianus being £*/r0».r,two-faccd, in the Iewes 
 af loM.j*. ( as ic did in u Abraham that faw Ch rifts day ) looked forward 
 to him that was to come , and in vs Gentiles looketh backward 
 vntohim who is alrcadiegone, as P^rwitneiTedof vs both 
 when he fpake ofthisbifrons fides, Atl. 1 5. 1 1. Webeleeuetobc 
 faued through the grace ofChrift euen a* they. For he hath put no 
 difference betweene vs and them after that by faith he had pu- 
 rified their hearts. Which laft exposition of our latcft expoun- 
 ders , as it futeth with the limmes of the text , fo is it femblable 
 to like phrafeof Scripture, where the godly are faid to grow fro 
 flrength to flrength , Tfal. 84. and to be changed/row glorie f 
 glory by the fpirit of the Lord , i.fir. ? . 1 8. and here from faith 
 y Mat.f;! 2 °8. ^fa^,%o\V.i 7- fro a x Iitlc faith to a'ygrcatfaith, as he prayed 
 *Mar.Va 4 ' inthe*'Gofpcll, Lord I be!eeue,helpemyvnbeleefe,orasthe 
 1 \nm!hl\. a Apoftles, Increafe our faith. Forhowfoeuerthc Apoftle, faith 
 infrimif. t> Clemens Alexandrinus , feeme to import a double faith in this 
 place, yet he purporteth but one,*?*/* per augment it adperfellio- 
 nem contendat , a mufterd feed of faith planted by 7 J aule , which 
 watered by Apollo, may grow vp to a great tree,in whofe bran- 
 ches the graces of heauen may build their nefts,as he feemes to 
 allude.Thus then haue we all,whether Iewes or Gentiles,bond 
 or free, rich or poore, one faith , one I fay , though not in cuery 
 
 fubieft 
 
Brotherly Rcancilcmtnt. 229 
 
 fubie& wherein it dwclleth , yet one in the obicft on which it 
 workerh, the free grace otGod in Chrift Iefus,who was yefter- 
 day c vndcr the Law,and is to day in the Gofpcll the fame Icfus ' &**** #<*. 
 and Sauiour foreuer. Het.13. * 3 " 3 *** 
 
 How mould we not then all agree in one light of truth , be- «. Vfc. 
 ing To manie beames mining from this one Sunne or righteouf- 
 nclTe? How fhould we not all beare one fruit of the fpim,being 
 fomaay branches ingrafted in this one vine and rooccof Ieffef 
 How mould we notallrelifh alike each to other, being foma- 
 nie brookes dcriued from this one fountainc of grace? How 
 mould we notall content in one fenfe and iudgemcnt,beingfo 
 manic nerues proceeding from this one head of wifdomc?How 
 mould we not all be of one. affection, being fo manic arteries 
 fpringing from this one heart of loue? How mould we not all 
 be of one mind,being io many vcines drawing our nourimmct 
 from this one liuer oflife? How mould wc not all be of one ac- 
 cord in Chrilr lefus, being lb manie lines drawnc from this one 
 center of grace? How mould wcnotlallly fquarc and propor- 
 tion all our lbules and bodies each to other , being fo many li- 
 uing ltoncs coupled and b'lilt together on this corner (tone and 
 foundation Chnft Icfus the author & finifhcr of this one faith? 
 O what fympithie in our bodies, and vnity in our foules mould 
 it make,that thefc defperatc comp3tients arc healed by this one 
 Phifition? O what fymphonic of tongues and free affection 
 mould it caufe,that forlorn captiucs we are freed al together by 
 this one redemption? O what vnitie of fpirit andconiunc^ion 
 ofmindc bred it in the children of Ii'racl , that this one Sauiour 
 made them alHone miraculous way into the holy land,through d E *^ J .'5-». 
 the red fca v> herin he drowned their enemies.' And what vnion 
 ofmindc mould it caufc in vs true Ifracl ,that be hath c m.:devs ' 
 all enter tnto the holy place by one nrw and lining rr*y,enehu bloud y 
 in the red fea whereof he hath drowned all our foes the fiends 
 of hell? As wc all then ( blcflcd brethren) go tins oneway tho- 
 rough truth vnto life , fo let vs not fall out by the way through 
 any error inth'n 1 fe ; \\ c haue all one faith and grace ofGod in 
 Chrilt Icfus, the one -\\k\ onely mcancs of our faluation. 
 
 Which one faith, feeing our aducrf a ncs of the Romimfinn- 
 Ffj goguc 
 
230 Brotherly Reconcilement. 
 
 goguc rent 'in (under by their idolatrous fupcrftitions, how can 
 we be but vnequaliy yoked with thofc infidels? What fraterni- 
 tie and fellowfritp can the righteoufnefle of Chrift haue with 
 the vnrighreoumeffc of Antichrift? What communion or com- 
 mon vnion can light haue with darknefle?VVhat concord Chrift 
 with Belial ? What part che belecucr aright with the infideli? 
 &: what agreement the temple of God with diucl.?faith S. Paul 
 rub. t.princip. 2.Cor. 6a 6. For though h Stapleton (launder our Church with 
 ficLcap. io. renting this one faith,yetfith the foundation of their faith is not 
 the rock alone w heron we build , but that other of land. i.Or.3. 
 * By fv K * .- as hath bin in*confcrencc learnedly (hewcd:iftheir religion be 
 confcfefKc. " fuperffrtion ,and their Chriftian profefllon Antichriftianifme, 
 .i>5r' D;D 'h"> vvn * cn nat ^ ^ ene as f° n( % an ^ fubitantially * proued : without 
 Traasof Aa- doubtwehaue rightly come out from among them,and fcpara- 
 tic i rl{ l* j r /ted our felues iuftiy as zPhiltp CMornay hath fufficiently demon- 
 
 glrxct.de tec u . i-. r . i • r • » \ 1 ri-r % 
 
 tap.xo.pertot*. ftrated. For feeing this one raitn and onelymeanes of life they 
 
 refufe at his hands who freely offereth them all- fum*ciency,and 
 
 am. 34. an f wer yyic^eciiy^ w h a t & David did well, Not fo,but I will buy 
 
 it of thee at aprice:feeing they count Ch rifts robe ofrighteoufnes 
 
 not large enough to couer their nakednefTe offinne , but patch 
 
 too a peece of new cloth, as if this old were out worne : feeing 
 
 1 fcfa.*4.<s. they botch to it rkz^menftruow andfilthie clouts of their orvnc 
 
 4 2. Sam. 10.4. r ^ tC0H j^ e ^ e > w hich like the k curtald garments of Daniels fer- 
 
 liob.f.iu uants cannot hide their fhame,but do indeed defile them as 1 /^ 
 
 confelTed i Mine .owne garments dtfi/e me y a nd had more need to 
 
 be wafhed themfelues in the bloud of the Lambe, then be able 
 
 to wipe away their fcarlet fins: truly if they will be our brethren 
 
 in this one faith, they mull know , that when they came to buy 
 
 m Gen. 4».»5- food of life at our m Iofiph with money in their bags,and merite 
 
 in their hands , that they haue corne enough at his hands for 
 
 nought,and their money backc againerthat they haue faluation 
 
 for nought , and their merits backe againe. For as God tookc 
 
 from our firft parents their clothes of figge leaues which coue- 
 
 rcd not all their friame , and made them coates of skins to hide 
 
 all their nakednefTe, Cjen^.i\ So till Chrift take from them their 
 
 rags of righteoufneite and flgge leaues of merites , and put on 
 
 them his fceepes clothing, which is the robe of his innocency, 
 
 we 
 
Brotherly Reconcilement. 231 
 
 we muft thinke they hauc not put on the Lord Iefus the author 
 a.id fini/her ofthis one faith, neither faith (Thrift here in my text 
 Be reconciled to tbefe brethren ,Y ca ,fith thcy n leaue the fountaine * lcrll l* 
 ofliuing water, from w hichw el- fpring ofJife they fhould draw 
 their health, and digge to themfches broken cifternes that can 
 hold no water; fith as ° Jonahs manners called in their trouble #/otuh 1.5. 
 euery man on his god, fo to them intheirmiferiearcasmanie 
 gods,and fto fpeake with vSA'aule) as many Lords as euer had f l,Cor * * 
 the <lhcathen,onwh?m they call. In r dangers, A r /c/V<?i in Chip- f ^ ug y,^ 
 wracke,asthc heathens did Neptune: Laurence and Flonantis in "«^.£>«,r«p.s. 
 houfe-burnings , as the Eth nicks did Vefla : John and Taule'in i^'wJJJl 
 tempefts : Leonard in bonds & imprifonment ; for difeafes, I a- „ 
 lenttnem the falling ficknefle, as they did Hercules : RvFtuu and „ 
 Sebafttan in the Plague: Ottilia for fore cycs;Apo/lcKia for the ,, 
 tooth-ach : <J\Liro.iret in child-birth , as the pagans did Iuno: „ 
 and /V/row^forreuers.Fortcporall things, generally AmmjA „ 
 the painims did Iur.o : S, Lupus for their cornc , as the other did „ 
 Ccres.Vrbarfe Medardfor their vines,as they did Bacchtu :Gal~ „ 
 In* for their geefe : Anthor.ie for their fwine : Wcndelwe for their „ 
 (hcepe : Eulogiiu for their horfes : Pclaguu for their oxen. In li- „ 
 berall fciences , in generall Cjreoory and Catharine, as they tsf- ,, 
 polio and Olfmerua ; in fpeciall, Anfufline for diuinitie , Juo for „ 
 law : fafm.m and Dammnu in phyficke,as the other Efculapius, „ j 
 
 In mechanical! trades , Cnfptne in the /hoes trade , Gudman'm „ 
 the butchers,. Scuerwe in the vveauers, and Iofeph inthecarpen- ,, 
 ters trade. In hunting Enfl \cbim % and in riding Saint Georoe on „ 
 horfcbacke.Ycafi'.h cucrie nation,region,prouincc,nay townc „ 
 and village, hauc their tutelar, or rathei titular gods, on whom n 
 they call for hclpc in dilxrciTc , as in Germanic S. ftto iim Wd „ 
 S.Gcor^e : in Icalie , Peter and S.Paule : In Spainc S. Limes: in „ 
 France Afichse/and Putty fua : in Heluctia lMmtmSM Hungary „ 
 todomck : in Poland StdttiJUus : in Mufcou/e Nicholas: in Bo- „ 
 
 isftbert : in Colcn the three wifemen of the Eaft , called iy 
 the three Kingsof Colen: in Aufpur^c //*/^rr«^?:inMillaine „ 
 
 ,'rofe: and at Iraiutort Bartholomew : Cr quomodo pojfmt „ 
 Vnoloco libri l:tii;ts commcmors.ri om>. um 
 
 ymgrnndtbm voinminibm vix cempi rtbendert for/wwtf/.'as lpca- 
 
 Lecfa 
 
lyi Brotherly Reconcilement. 
 
 keth Auftine in that catalogue of the gods among the heathen, 
 how can I in one Chapter of this booke rccken the beadrole & 
 recite all the names of their gods and goddefles , which a large 
 volume could not containe , feemgfogulis rebut froprtadtfper- 
 tiunt officia numinum , as he fpeaketh of them ; they haue tutelar 
 gods in euery toy & trifle, that I may iuftly exprobrate to them 
 as feremied'id to the idolatrous Ifraelites , Where are thy gods 
 that thou hafl made thee f Let them arife if they can he/pe thee in 
 f Ur. x i . 1 5 . time of thy trouble. For f according to the number of thy C ities are 
 thy gods o Iuda. lerem. 2.28. Seeing (I fay ) they haue made this 
 fhipwracke of this one faith on the fands of their mcrites , and 
 haue not built but runne againft the rocke, and ftumbled at the 
 ftoneof offence : feeing wicked men, like thofe falfe Prophets 
 Deut, t 3.1 3. haue gone out from among vs, as the Rauen from 
 the Arke neuer to returne, and drawne away the inhabitants of 
 their Citie, faying > Let vs goe and feme other gods which 
 t i.ioh.2.1* we haue not knownc : feeing they^ent out from vs, that 
 were not of vs (for if they had bene of vs they would haue con- 
 u i.loh.*. tinued with vs) cither for ambitious preheminence , like u Dio- 
 y * C, Sn M 't6 tre ?hes, by that fcrpentine perfwafion , x Herefhallye be as gods: 
 ^ Mae.4.5?. . or with y Demos for gaining this prefent world with that * dia- 
 « i.Sam.22.7. fc> i j ca }j promile, Allthefe things will Igtue thee : or as faid a Saul 
 to his feruants, Heare nowyefonnes of Gemini ^yvillthefon ofJJhai, 
 will Chritf the roote of leffe ,giue euery one of you f elds andvinc- 
 yards, nvillhe make you all fapaines ouer thoufands, and Caftaines 
 ouer hundreds , that ye allhaue confpired againft me t Seeing they 
 haue forfakenvs in the foundation , iultly we them in the buil- 
 h Gcn.7.1.7. ding of this one faith,as b Noah forfooke the old world/ Abra^ 
 4 Gen. 19.17. ham the Canaanites , d Lot the Sodomites , e Ifrael the Egyp- 
 * Exod.ia. 37. tianSj and Chnft himfelfe the Pharifes : and though they would 
 build with vs , how can we build with them , when they on the 
 fand and we on the rocke, when they Babel and we Icrufalem? 
 How can we go with a right foote to their worke , v\ hen they 
 giue vs not the right hands of fello wfhip , bur fmiftras foctetatis, 
 the lefc hands of their Iefuiticall focietie? Wherefore no recon- 
 cilement to them who are the enemies of one faith,as Ifrael was 
 forbidde to make peace with Moab and Amnion* l)eut.2i.6, 
 
 And 
 
 
Brotherly Reconcilement. 233 
 
 And though they eric like Oeboramjs it peace IehutU it peace' aJGn S **•« 
 Protcftant? wcmayanfwerlikehim 3 What peace, whiles the 
 whorcdomes ofihy mother Ie&tbeiand her witchcrafts arc yet 
 in great number? For as the Prophets/*/;* asked Iebo/apbat, 1t.chto.19.1f, 
 Wouldefl thou he/pet be niched, and louetbcm that bate the Lord? 
 Should Chriftian* be friends with them who are encm.es to 
 the croflc of Chrift ? No,no, faitn Godto his Prophet , If thou 
 rerurne to them, then will I bring thee backe againe, and thou 
 (halt (rand before me : and if thou take away the precious from 
 the Vile.thou fhalt be according to my word . Let them returne 
 Vtt.'otbee, but returne not thou mtotbem, ler.i 5,19. and I will 
 make thee vnto this people a (hong brazen wal: and they fhall 
 fight againft thee, but they (hall notpreuaile againft thee, for 
 I am with thee to fauc thee and deliuer thee,faith the Lord. 
 
 Hawbcit if eucr God fhall grant the repentiu c,that they may 
 know the truth,and come out ofthc fnare ofthe diuell wherein 
 they arc taken: ifeuer they fhall come into the vnitie of this 
 faitn,wc will glorifie God for thcm,v% hen they preacluhisone 
 faith which before they deftroyed.yca we wil giuc thanks vnto 
 God with thefc words of T>4Utd t Ciith h CalutnejEicecjuam lo- b CammntM 
 num & cjHtun lucundunt babitarefiatres in vnum . We w ill ftng ' ' , "* 
 and make a merrie noifc tothcGod of laakob, when he (hall 
 turnc them from the power of Satan to God, as 'he perfwaded » Gcb.> 17. 
 Inpheth to dwell in the tents of Slum Mcanc while (faith that » 3 
 writer) we muft embrace all of them which fubmit thcmfclues » 
 to this one faith and righteoufnes of God: and let vs wifh with »> 
 ftretched out armes to embrace all that diflcnt from vs,if to re- » 
 turnc in vmtatemfidet t \mo this \ nitic of faith they rcfufc not. » 
 If any kicke againft the prickes, VAlerefmamiu y let vs bid them n 
 adieu, bccaufcnofratcrnitiemuft wehauc but with thcchil- n 
 of God and brethren in ineftit b. Which feeing we hold fa ft as tOatfekh 
 the anker ofour hopc,ftedfaft and Rue in all ftormes,v* c ftiould ot Go4 * 
 not like /'**// mariners loiar in our judgements, as to lcauc the 
 (hip of the Church in her ftraight couilc of hcauen, and flv each 
 orhecockboteofhispriuatc opinion. For lceing that one 
 fait \un ijcd is grouded on thisonc faith ofCod^w hie h 15 the word 
 oftrutLfutcly as that docltinisnooihti but tlii>o"«; Mifftm <-; \ PpheCa.17. 
 
 G g nor 
 
234 Brotherly Rtsmcikment* 
 
 /i.Cor.14.35. nor nam an y author but the 1 God of peace, nor any ministers 
 m Rom.10.1 j b ut t ^ c m me jfenaers of peace: fo requireth it no dutie more then 
 W Rom ia.18. c h c „ fl H fa f peace .nor commendeth any vnitie fo much as the 
 • Epher.4.3. o^ w ^^^^ norC omandeth any profeflion fo often as herfol- 
 f Luke 10.*. i owers to b c p children f peace, nor any charge fo ftraite as her 
 Apoftles and fenc ones to be Embafadorsofpe^ce.Ncuenhdcs 
 though we all proceed by one rule of this matter,yctmind we not 
 fo all one thing in the manner , but that confenting in the do- 
 ctrine which is according to godlines, we diflent in fome que- 
 ftions and (trife of words,whereof commeth enuie and euil fur- 
 mifes,i'.777».c\<f. Of which teaching otherwise, I dare not, as 
 q Ub i.ojf. c. $♦ ^Tidily laid of (omt i Nobt4 noflra academiamagnf.m licentiam dat> 
 our Vniuerfitie this way giuesvsmuth libertie, vt quodcunque 
 maxime probabile occurrat id iure noflro lice at defender e , that wc 
 may broach whatfpeuer ftrange docVine we thinke probable, 
 r Ltb.viMerai. Yet dare \ w\t\i r Gregorie auouch of fome new-fangled que- 
 ftioniits, Pr&dicamenta deStrin<t qu& cjtiarunt ad cjucftionem, ha- 
 bere non valent adrefetlionem, that they giue heed to brawlings 
 about the law, which breed queftions rather then godly edify- 
 ing which is by faith, 1 .Tim.i .4. as whether the late writers are 
 . % not to be preferred to the aunctent fathers*, and whether humamtte 
 tnfermoYts be not vnlawful. The Apoftle bids fuch/>#/ away thefe 
 tjHefiions 3 becaufe they avefooli/h and vnlearned^.Timoth.i,!^. 
 Feolt/hjn preferring the children before their fathers, as our 
 greenehaire doth it felfe before gray heads, and imberbkthe- 
 oloaia thinks it felf able to teach graue Doctors how to preach. 
 Unlearned, in calling the lawfulneiTc of learning into queftion; 
 and if) Timothy and Titm commaundeth all Bifhops which are 
 the heads ofthe tribes and ouerfeersofthefeers j not onely to 
 put them away when they are broached by them 5 but to flay fco- 
 lifh queftions, or as the word may import, to quench them in 
 one before they fet many or any in the Church on fire,2.7/'w.2 
 . 16. 7Y/.30. For as fire (faith f IHutarch) begins notfirft in the 
 pr«if. g ' eH ' facred and publickc places , butbreedesfirftin a priuate houfe 
 by fome (nurfe of a candle among ftraw,and after fets on fire the 
 church of the towne: fo thefe fnurfes of candles that fall among 
 our papers in the (tudy, if they be not liaid will fire theChurch 
 
 of 
 
Brotherly Reconcilement. 23 5 
 
 of God. How much the more were it to be wimed, that as our 
 rcuerend fathers haue happily caufed an vniformitic ofdifci- 
 phne in the Church; lb they wold not only execute that peace- 
 making Canon,thatnone preach againlt the doitrinc or* ano- 
 ther , but prefenbe alfo gencrant tenants of our Church to be 
 followed by Churchmen in the lefTcr matters ofdochine, that 
 theic foolifhquefhons and vnlcarned might be frayed. And if 
 the Icwcsbctied to their Cabala, the Turkcs to their Alca- 
 ron, Logicians to the axioms of their /4ri/rW*,Phiiitions to the 
 aphorifmes of their Hippocrates and GMen, Geometricians to 
 the compatfes of i:«f/^,Rhctoncians to the precepts of7*& 
 Lawyers to the maxims oftheir Iuftmtan, yea Grammatians to 
 the rules oftheir Lilly, why not babes in Chrifts khoolc to her 
 rules.who is a Lilly of the valhes,and as a Lilly among thornes, 
 Co this Chrifts loue among the daughter: KUnt. 2.2. 
 
 We reade ofa crafcie King in c 'Pixttrcb , who knowing his iUM* 7M 
 enemies the Egyptians would outmatch him in ihength if they °" " 4 ' 
 matched in minds and accorded in their counfel.eniointd each 
 country the worshipping of diners beads w hich w ere enemies 
 by nature, and would prey each on other; and while cuery one 
 defended his beaft anainft the rauin of another , and tooke his 
 wrongs impatiently.it camctopafie at laft (faith mine author) 
 vt ob itmmaltu immicUuu tpft ejHoejHc Rentes re no obferuata tiifeft* 
 fibiimiicem boflefL reddcret #r,that by the enmity oftheir bcaiis 
 the people themiclues vnawarcs became fuch enemies that he 
 fubdued them. Thus and more then fofubtile is thePrinceof 
 darkncs,who perceiuing vs to be mfwfertbiUs nvi ' JcpAraliles, 
 impregnable while knit in one mind and iudgcmentjjc loweth 
 ftrangc qucltions among vs, as cares among v^ heatc, which no 
 leflewe adore then they did their leucrall gods (for alas though 
 in gcncrall like the "Samaritanc.s wc worfnip o::cGod,&: hold • , ; m 
 al one rruth of faith yetfome haue like the their houfholJ gods, ♦•• 
 and priu ueopinionsjwhich a theic con- 
 
 opinion* while we t others, & contend about 
 
 fl rife ot words, of opinu num im/? u :n.u re rb ob/- nuc 
 
 m*r>ofdnsdoi\ngox\ qu< 
 ; h it from S.Pdu/)t ommetb etmjJirtfe^rMimgs^mdtmifm^ 
 G g 2 -gs 
 
x \&s 17 J I. 
 
 1 Vomer in 
 
 a Orau deft- 
 
 cmulMoHdC. \ 
 
 ilohn 3.25. 
 
 Two motiues 
 vnto peace in 
 preaching. 
 
 l.fatrngof 
 biWdfe. 
 
 * Math. 13.3. 
 WPfaUi. 
 
 236 Brotherly Reconcilement. 
 
 mtfngf through vaine dsfpfttations of men } 1 JTimA^. After which 
 nouelties as mens cares do naturally icch,2. Ttm. 4.3. when 
 x Athenian-like they giue themfclues to nothing To much as to 
 hcarc fome new things r fo are thereby Y wauering children ca- 
 ried about with cuery wind of vaine do&rine , h tw kvCh % rSr 
 Af^Trovyby hazard -cart- and chance-throw of men thatfpeake 
 at aduantage,or as T fome expound it,that can coggc a die with 
 craft for aduamage,whereby they lie in wait to deceiue the fim- 
 ple. And therfore as fpiritual fathers muft forbeare to cary them 
 vp and downe with diucrs and {trangedodtmes,H^r. 13.9^0 
 muft tbcy,if they wil bearc and beget children of peacc>be them 
 feluesthe mclTengers and fathers of peace, leaft their life caft 
 their dodtrine in the teeth with that reproch, Rom. 2.21. Thou 
 which reached another peace, teachdt thou not thy felfe ? and 
 thou that prcacheft a man (hold not iar in the houfe,doeft thou 
 warre in the temple of God ? For as a A r azianzene faid wittily of 
 Zachartes filence,the ftrings ofwhofe tongue his fon John Bap- 
 ttfts birth vnloofcd, non decebat vtpAter voeufileret cum vox pro- 
 gredcreturjt was not meet the father who had begotten a b voicc 
 and a crier,(hould himfelfe remaine filent : fo neither is it fit the 
 fpirituall father.who begeteth peace in his people,mould con- 
 tinue himfelfe an vnpcaceable paftor . From which, whether 
 ftrife ofwordsxn his do£triuc,or r Ailing andeHttie in lifc,(thc two 
 daughters of teaching otherw$fe % \.Tim.6. 3.) how can I better 
 dilTwade my fellow- feruant,then iniinuate with Saint/Vi«/,thac 
 while in the one he takes no heed to himfelf,and attends not to 
 his doctrine in the other,hc fhall neither faue bimfclf nor thofe 
 that hearehim,i.7i>w.4.i6.For though he fwell with the abun- 
 dance of fuppofed reuclations intheprorunditieofhisknow- 
 lcdge,yer that fciencc puffes him but vp,faith the Apotf Ie,vc.4 
 and like a bladder with a pricke of his confcicnce /hall he irre- 
 uocably fhrinke, being deftitute oftruc wifedome, and corrupt 
 inms mind. And if thus he fit i x\ c Mofes chaire to his people,and 
 in that d fe*te ofretckednefic to fellow- paftors , he may happely 
 faue his flockc by preaching to others, but fhall be a caft-away 
 himfelfe in not confenting with his fellowes, i.CV. 9. And in- 
 deed if his doftrine crie peace, peace^to his people^ when there 
 
 is 
 
Brotherly Reconcilement. 237 
 
 i* no peace in him with other Preachers , as he is but like the 
 Cooke drcfilngmeatc for others , and € tafts nothtmfctfe of the < Hcb 6 .;. 
 wood word of Godx fomal he belike AW?/carpentcrs,that made 
 the Arke to fauc others , and perifhed themlclucs in the flcud. 
 For ifthus like JMer carte , he point out the way of peace too- 
 thers which himfclfe doth not walke, he (ball be that vnvvife 
 wittie man which hath inftrudted nuny,and yet is vnprofitable 
 to himfclfe, EccUf.^y.i 8.ycafo vnprofitablc, as although like 
 the water of Baptifme, faith * (jreoory , hewafhaway by Gods f //««/. 17. 
 grace the finnes of other men, a nd fend them to heaueiv/>/£ m- 
 menmcloacas defcendet , yet fhall him fcjfc like it goc downc 
 into the fincke of Cwmc 3nd pit of perdition , that all men may 
 truly eric of him as they did of§ Chrift vnrruly, He fatted others, s wi t |,.a 74f . 
 but himfelfe he cannot faue,2nd himfelf at his end moil wretched- 
 ly complainc } h Thev made me the keeper of others vtnej, but Ikfpt k Cawci.fi 
 not mine owne vine. 
 
 Which the rather he fliould attend, feeing as by ft rife, enuie, 'h!Sc km 
 and hatred , which come of ftrange qucftions and teaching o- 
 thcrwife, he mail not faue himfclfe : fohisfheepercfulingto 
 drink of his troubled water,he (hall hardly fauc thofc that hcarc 
 him. Wherein, fith hqtterevt t/ideam, fpeake in the pulpit that I 
 may fee it in thy pradifc , is (till thy peoples voice to their Pa- 
 ftor, as they faid to the chiefe fhepheard of our foulcs, ' quid fa- 1 I0M.3?. 
 cutfttid operant y vt videamtu & credamm /i^i? What doeft thou 
 workc, that we may fee and bcleeuc thee ? furely thy flockc like 
 k Iaakobs (heepe in drinking ofthy water .will conceiucofthc 4 Gcd >jM* 
 immortall feede like the rods ( I mcanc examples and woikes) 
 that arc before their eyes. And therefore as Chrul thcarch- 
 (hepheard J tir(l n rought and then taught," 1 firft wasmighticin ; A5 f f 
 deed, and then powcrrull in word , and wrought that in thirtic " 
 yeircs, which after he taught but in three ; as Dffl in the fhewed 
 the blefTednedc of poucrtic , and then taught in thclc , n 'Blefled * Li k t.\<x 
 are the poor r:h*rlt wept in the cratch , ami then taught, ° 'HU [fed • Vc,fc »»■ i 
 are they thttwrcp:\\\[\ himfelfe hungrcd and then taughr,P/?/r/^ >V crfcl * 
 fed are the hwtgne : fiift would be periecutcd into Egypt » and 
 then taught e the perfected for my fake , to make his 
 
 doctrine more cffc<5tuail:fo thefc fub- ftiephcard* cV pro-paftors 
 
 Gfl 3 too, 
 
23 S Brotherly Reconcilement. 
 
 too, if they will perfwade Iffacl to go the way of peace into the 
 
 f Dcum.ij. promifedland,muft like the ^fpiers that fearched that countrie, 
 {hew them firlt the good fruite thereof in cheir hands , before 
 they preach and bring them word , It is a good land which the 
 
 r Et-flMHtr. Lord doeth giuc you, go vp and pollefle ic . For as* Cyprian 
 
 wd. faid truly in the perfon of our people : If when I aske a fellow- 
 
 traueller the right way to our country, he point me out one,and 
 go himfelfe another , I will not regard his words that he fpea- 
 keth , but follow his paths that he walketh. Which yet neither 
 he, nor I fpeakc ifrom him , to ftay anie from going the way of 
 peace, which at the pointing ofc^<fra/^they fhould runne, 
 though it go not before them:but to tell the leaders of the peo- 
 ple,whofe works fhould be miracles to conduct, as their words 
 
 /Phil, j .17. are oracles to inftruct., that vnletie with f ?Wf they can fay ,Be 
 ye followers of me , and rvalkefb as ye haue vsfor an example , they 
 will not follow peace nor enfue it. And indeed etfimnltisprofunt 
 dicendo cjudt non } f admit, plur thus tamen prodeflent faciendo qu<t di- 
 cunt , although they winne many by faying as they do not , yet 
 
 1 ub+d* do5lr. fhould they gaine more by doing as they fay , faith c S.Aufltne. 
 ^jiorailart. And therefore as the houfe Cocke , faith u (Jngory , the better 
 4.c*/>.*. to waken others by his crow of day , to make them rife to their 
 
 labour, firlf wakcth himfelfe thoroughly by clapping of his 
 wings : fo he who is the watchman of ifrael , the better to wa- 
 kensfchers with that day-crow of Taule^K^m.x^. Hora nunc eft 
 nosefomno experaifci , It is now the houre we fhould arife from 
 fleepe, muftfirft waken himfelfe thoroughly with thefetwo 
 wings of taking heed to himfelfe, and to dotlrtne , before he crie 
 
 2 Ephd. j.14. 7 Awake thou that fleepelt , ftand vp from the dead , and Chrift 
 
 fhall giue thee light. We vczdcoflohn Baptift,that not onely he 
 had avoicc , buz be was avoice , /oh. 1.2 c. a voice in his head, a 
 voice in his hand , a voice in his word, a voice in his worke , a 
 voice in his eye 5 a voice in his care,3 voice in his feet,and a voice 
 inhisapparell,a voice in his meate, 3nd a voice in his fading; 
 
 - jCor.Hio. tnat ^ may truly fay of him as laid 7 Paule in anothcrmeaning, 
 There werefo many kinds of voices ( as it came tc pAjfe ) in t his little 
 tvord^mdnone cf them was dumbe : and he might fay of himfelfe 
 
 a vcrfe 18. with a £, Tattle of as good tongues , / thanke God I /peak* 
 
 moc 
 
Brotherly Reconcilement, 230 
 
 mot languages then j c all. And this clouen tongue of John Baptift, 
 this vox,voci4 & x/j/<f,oflife and lcarning,drc vv the wicked Pha- 
 rifes to his baptifme. And as the Poets fable o$Ampkior.s voice, 
 that it druc fauage men to ciuilitie,as it had bene trees cV ftones 
 to the building of Thebes ; fo this yoicc drue dead trees to be 
 trees ofrightcoufneiTc, and of (tones raifed children lotsfbra- 
 hamyMath.^. Many haue a voice indeed, like Herod the voice 
 of God rather then of men,but like John they arc not a voice.Or 
 as Plutarch fpake ofthe Nightingale, Voxes % prtterea nihil > ma- 
 nie a fwect finger in Iiracl haue a voice and nothing ciic, w hi ch 
 cricth, peace , peace to their fheepe , when there is no peace in 
 th.mto the fhephcards : and their fernions of peace to their 
 babes confuted by an vnpeaccablc life to (tronger men , nouri- 
 fheth them not with fiicerc milke, fuh like milke vndcr too 
 much fire, in turnes in the icething. 
 
 Wherefore as Publicans and harlots came to Iohn in the way 
 of obedicncCjbecaulc he came to them in the way ofrighteoHjnejfe, 
 Math.z\.% 2. and euen the Pricfts and elders reioiced for aiea- 
 fon in his light , b becauie he was both 2/linino in dotfrine,and * ld».j. 35. 
 2 burnm* hmpc in life : yea many walked inhislight, becaufc 
 this ftarrc went before them to Chrift , and (landing ouer him, 
 pointed him out both by life and doctrine, Behold the Lambe: 
 fo will thy fheepe flockc to thy food , when thou leadctt them 
 by life togrecnepafrures,&: come to thy l ; ght v%hen thy deeds 
 arc notrcproucd. Othcrwilc it thou hold out the word of ttuth 
 and peace to others , when thou art vnpeaccablc thy fclfc , thou 
 art but as a f Airier, which carietha torch in his owne hand, to 
 (hew others his dcformitie , whereby he is derided: and thou 
 letter! thy light (Line before men, that they may fee thine cuill 
 work cs, where by thou artdclpifcd. Thou breaker! dowr.c with 
 one hand what thou bu.itcft with the other, like the mother that 
 i her child, but with her filling afleepe killed 
 him.i./w? ;.i <;. Wherefore (to conclude this point ' it pallors 
 will haue their people to bring anr , their cares and 
 
 hands ro build vpihciclu brought 
 
 icir care-rings and bracelet! to the buil- 
 ding of the Tabernacle: they muli like ih . thauc/'- 
 
240 Brotherly Reconcilement. 
 
 c ciup.*.t, rim and Thummim written in their brea(ts,as thofc beafts in c J5"- 
 zechie/had an hand for eucry wing , and a work for cuery word 
 i Exod.al.H. as ne na( j a d Pomegranate for cuery bell. And then i/Ia vox li- 
 bentitts audit warn corda penetrat , quam dtcentisvita cemmendaty 
 e T>*ji .part.-.. as e Gregorie fpeakcth,that preaching belt fpeedeth,which hath 
 c<Pi- M commend atorie letters from the pradtife; & valtdior eft operu 
 Scr.$9.mCat. ^ H ^ m ^ H(tV g Ximoxe effcd"tuall to pcrfwade( faith f Bernard) 
 is the word of a worke , then the worke of anie word , to them 
 whofc cares arc in their eyes, and their eyes in their hands , that 
 like Thomas they bcleeue not thy words , vnlelTc they fee the 
 s <( l e n„ u print ofs thofe nailes in thy hands and thy fcetc, which were fa- 
 ttened by the maiftcrs of the alTemblie. And feeing the conten- 
 tious paftor that bcates his fellow feruant , carricth a fword in 
 one hand to cut downc what he built with his trowell in the o- 
 h uh.sAubi. thcr,let him take hced,faith h Zi&uftoWjleaftas his good prea- 
 t»jittx*f.x. ching rcproucth his euiil life , fo his cuill life reprouc his good 
 preaching, that it become a cart-away. That when men refufc 
 i ioh.5.3*, his doctrine , he may anfwer with the 'flicphcard of his foulc, 
 The works that 1 60 , they bcare witnefle ofme that the Father 
 hath fent me , and if ye beleeuc not me , at lcatt beleeuc me for 
 the veric workes fake, which are the fruits of the fpirit. And let 
 thefe fpirituall fathers be brethren ofpeace , ifthcy will begee 
 fonnes ofpeace with one faith, that as by hauing fait in them- 
 felues, they may faue their fouls, fo by attcding to this one faith 
 they may hauc peace one with another, and faue thofe that 
 heare them. Which vnitie of faith we fhould the rather kecpe 
 in the bond ofpeace, (1th we hauc all 
 *.Linke,0ne One baptifme, the folemne facramentand oath of our warfare, 
 Baptiimc. w hcrein wc haue fworne before God,mcn and Angels,to fight 
 vnderour Captaine againit his enemies together as one man. 
 k MriflMb.%. For feeing k nature hath taught euen natural men ^i<v <rvrf ati- 
 Etbx.cMp.il. rriKiVi a louc and vnitie among fellow- foldicrs,whofe afredtios 
 and fifts thefame caufe combineth in the n*eld:much more may 
 grace teach Chriftians, who arc fellow- folders for the foulc, to 
 fight together, like Ifrael, at one man, Iud % ? o. 1 1 .Let your comer- 
 {ationbe a* becometh the GoffellofChrifi , faith Panic to his Phi- 
 lippians, that ye continue in^tiejpmt 3 andin one mind^ ffmct^vnft 
 
 fighting 
 
Brotherly Reconcilement. 24 1 
 
 fighting together through the faith of the Gofpell, Philip, t . 27. 
 x CHrtiiu ftorieth of certaine barbarous pcople,that though they l !**.> 
 were euer banding in armes one againlt another,yet when e^fl 
 lexander the Great came vpon them, quos a/us be/late inter fefo- 
 titosttunc fericnli focietas wnxcrat \ the qualitie of danger where- 
 in they were ioyned , ioyned alio their hearts and hands togc- 
 theras one imn. m P/urarch reportcth no Icfle of the roe offrete, « UbMfm. 
 who though they were often at ciuill warrc and fedition among ***** 
 themfelucs,yctwhcnforreine power did aflaultthem,/)*?r<rw^r 
 focietatemcoierunt, they conioyned their mutuall aide,& tooke 
 truce with thcmfclues , which they termed n fyncrettfmnm , the n Wafit pd 
 ioyning of the Cretans together as one man . And feeing wc u ''' taU '^ l u 
 wrcftle not like them againlt flefli and bloud, but principalities 
 and powers, the gouernours ofthe world , and princes of dark- 
 ncfTe,£p/7.6\ 1 2 .for this caufe fliould wc take vnto vs the whole 
 armour of God, that wc may be able to refill them in theeuill 
 day, and hauing filmed all things fond faft. This fhou'd be our 
 fjnchrifttamfmiu , the Chriftian-continuanccin one mindeand 
 one Ipirit, fighting together for the faith of the Gofpcll againft 
 the enemies ofthe erode. 
 
 Which, as it if glorious to fee, how wc all accord againft the 
 common adecrfaric in matter of faith and religion: fo is it as 
 dolcfull to behold, how they who content in the fub(tance,dif- 
 fent in tho circumftancc, 6: they who agree in the corner ltone, 
 difagree in a corner cap. It cannot be denied what long larrc 
 hath bene betweenc two Captaincs of our hoalt , as that long 
 warrc twixt the houfe of ° SauI and the houfe otDatsui; I meane • ^ ^^- >. } 
 thofemountaincs .which as the Plalmiftfpcakes, fliouldhauc 
 brought peace tothcvallicscV people below them, with thote 
 two h:ls in the ftoricjnuc fought lb fiercely each againlt other, 
 that they fluked the cottages,and wcakened(I fcare) the hou- 
 (cs that were built vpon thcm.and would hauc continued if the 
 houfe of .y.t///had not waxen weaker, and DahUi houfe grow n 
 ftrongcr from the Lord. It cannot be denied how fome humo- 
 hke diftcm peri ng humours ) would haue altered the Hate 
 myfticall bodic, wherein friruU ftfn kru w l ca/nlu^Nmcn^ 
 tiAficcij) an<l moiliurc or deaw ofthe ipirit hath itnucn againft 
 Hh drought, 
 
242 Brotherly Reconcilement. 
 
 drought, as cold charitie againft hcatc in a good caufe. It befell 
 P ipijl. % ad P S. Cyprian^s he complaineth of flue fcifmaticall presbyters, 
 fieb.de s.presby- anc j I wifh fome in our Church mi^ht not fing the lame fong, 
 
 ttrtt fcifmzticu. ~ . /7 t- s r r 1 D 
 
 J^uorundam prejbyterorum maugnitoi &perpaia , dum comura- 
 tionisfua mernores , & antiqua ika contra Epifcopatum meum y tmo 
 contra fuffragium veflrum & Dei indicium venena retincntes, in- 
 Jlaurant veterem contra nos impugnationemfuam y &facrilegad ma~ 
 chinas infidysfohtis denuo renouant. A nobis no etetlt vitro fe eijei- 
 unt>gr de Ecclefafponte fe pellunt \ Nunc apparuit Feltciffimifatlio 
 vnde veniffet, qmbm radictbus & qmbas viribnsflarev, hi f omenta 
 dim quibufdam confejforibia & hort amenta tribuebant 3 ne concor- 
 darent cum Spifcepofm* nee Ecclefiafticam difctplinam cum fide & 
 quiet e in xt a precept a Dominica contincrent, ne confejfiontsfua. glo- 
 riam incorrupt a & immacu/ata conuerfatione feruarent. Which 
 whether it be the puffe of ambitio in fome, who like Diotrephes 
 would haue preheminence , qui quoniam nonpoffunt primum t§- 
 cumm Eccelefia obtinerejdcircoillamfctndunt , velabeadeficiunt, 
 Maurawut. as 1 Beza himfelfe truly fpeaketh , or the prick e of their priuace 
 iffi.for.ii. 15. fpirit, who would haue all things made according to thepatterne 
 r De vnit. EccL fffewed to them in the mount : fure I am with r Cyprian , the d i ucll 
 hath inuented fcifmes, whereby he might fubuertfaith,corrupc 
 veritie, and rent vnitie, vt quos detinere nen potuit via veteris ca- 
 citate, deciperet noui itineris err ore. That them , whom he could 
 not kcepe in Popene , he might deceiue with Puritanifme. 
 Wherin as they pleade that the Church gouemment might be fin- 
 cercly mimfired according to Gids word : (6 build they on a falfe 
 ground , both fafhioning the ripe yeares of the Church to her 
 infancie , and feeing the Apotrlcs who perfited the rules of do- 
 ctrine , fcant drew the lines of difcipline foreuery Church. All 
 difcipline of the Church according to Gods word? I wonder 
 their reading hath not read, or their faith beleeueth not Calum 
 fC*hm.m i. that great reformer ofGcneua, f who telleth them all fo exprek 
 C»r 1 1 . i. ly 5 Scimm vnicuique Ecclefi*. liber um effe, politiaformam in/fit ue- 
 
 refibi apiam & vtilem : quia r Domimu nihil cert ipraJcripJerit.'W c 
 know ( faith Calvin ) that it is free for euery Church to make a 
 forme ofdifcipline or policie fit and profitable for it felfe , bc- 
 caufe the Lord hath prefcribed no certainjie in this behalfe.Let 
 
 them 
 
Brotherly Reconcilement. 243 
 
 them heare* MtrtinBucer another of that m'md,Ecc/efa Chri- j£J t. <Ur K . 
 JlifuA eft permittendA li&ertxs , quo vnAqudque eum prdfintat moau 
 ey rationemftcrarum letlionum , interpret Ationum Script mrartitu, 
 ^Atechifmi y adminifrAtionis Sacramentorum , precum C- Pfalmo- 
 ram : item pub lice pec cant turn reprehenfoms ,Qrc \quAm poffit quttt- 
 bet Ecclefi confidere fuic populu maxtme conduflurAm^c. And 
 exhortetn eucne reformer or deformer rather, vt quAntumpoJfs, 
 in his rebiu ebferues corforrmtatem , that as much as thou canft, 
 in thefc things thou conforme. Let them heare u Gu*lthcr % who " ,/•#►. it.». '** 
 fo often wiflied reformation, Jguoadfidei d-falutts d&chwjtr.:- 
 duioncs ApofolorumnullA* aonofcimus , quAm qut fjmbolo conti- 
 nent ur , quoad externum vera Ecc/efaformam non inficiamur illos 
 pajfim mult a tradtdiffe, de ordtue catuum Ecclefafttcorum, de Sa- 
 cramentorum admimfratione, & tot a Ecclef*. aeconomia.In quibm 
 cum nan poffit er.lem vbiqne aenttum forma obferuari , fie ill a mfti- 
 tuerunt sprout vrbts ant gent is altcutus conditionem require re vide- 
 bant. Et eonftat omnibus ft cutis Ecc left* in his libertate fuAvfas 
 fut(fe : & provide miquos nimirum ejfe , qui hodte velfub trAduionu 
 Apo folic Arum nomine, vel quocur.que alio pratextu omnes ad ean- 
 dem f$rmam Aftrinitrc conAntur. Or* this minde is x MufcuLu, x Jj ctm -f* 
 )' Dahahs, z Kimedoncius , and euen a fiez* himlelfc , molt ftn&jDipmJl 
 difciplinariansthatmi°htbc. Wherefore they oricuoufly ofend, 
 faith ° Zanchius , who for thefe indifferent ceremonies , trouble the jentt. cap 4. 
 churches ofC/od by the ir fc ifm e; htccine ef pietAs quttm iaci. : f£ s ' 
 
 h zc cine eft chAritAs quam debemus Scclefis crfatribus r Is this the ii. 
 pietie faith he, and puritie whereof we brag? Is this the charitic * i^, 1 . */*,. 
 we owe to our mother the Church and our brethren? Shall \vc ml 
 thus Pharifc-like tithe Annifc and Cummin , and leaue the 
 greater matters of the Law? Shall we thus tfriuc and fbugtjte 
 in the wombc of RebeccAh? Is this the oath we tooke in our 
 
 it together asone man againlt Satan ? Shall we 
 thus ftand amazed at fquares and rounds. at white and a : black? 
 Surely then the by-ilanders will fay, A Puritane is a Proteltant 
 frayed out oi his w its, that fwallowcth a Camel in lite,and (trai- • 
 ncthout aGnatindilcipIinc. I wifh they would rather heare S. 
 * .1 >(lwes iudgement,fpeaking of thcieeccleiialticall rites and « E .- ' . 
 ceremonies: Totum hit gtnm return UherAs habct obferuAttonrs^ aft >. «i/««. 
 
 H h 2 MM 
 
244 Brotherly Reconcilement. 
 
 nee dtfciplina vlla eft in his melior grauiprudeti^ Chrift iam, quam 
 vt eo modo agat^quo agere viderit Ecclefiam, ad quamctinque forte 
 dtHenerit.£lupdenim neque contrafdem^neque contra bonos mores 
 iniungitnr,indtffer enter eft habendum, &pro eorum inter quos vi- 
 b Lib deTorcn. uitur>focietateferuandumeft.Cu7n Romamvemo f faith he j ieiuno 
 mtta. ad omnevi Sabbat hoicum h/cftim t non teiuno. SicetiatH ad quam forte Eccle- 
 
 prorreffum at- „ r r • ■ rC r F / 
 
 mut promoiuw, ft^m veneris ,et us moremjerua,ji cuiquam non vx e^eJcancuilo t nee 
 siormem adttu qtie mqua tibu Ifourgnat-ftrainers weighed this welLthey wold 
 
 C-exitHVtadve J ,-' . r r tr i_ 1 • 1 1 • i 
 
 ju;um,& cake- not ror wearing or a iurpliic bury their talent in a napkin ; they 
 *rT*dme*rJs' vvou ^ not ^ anc * on a corner cappe.as on the corner ftone; they 
 c *d )umJ, ad would not trouble Chrifts fpoufe for a ring in mariage, and re- 
 cubiU*Mf<dt. f| fe to , )re f cnt her as a chaft virgin to Chrift: they wold not for 
 nosconuerfttio the crofle in Baptilme leauethe rountaineot liuing water, and 
 S5JJIJ3J! become fiich enemies to the crofle of Chrift Iefus. 
 tertmu. Htrmm The vfe whereof, if it be Antichriftian and Popifri fas they 
 toftZfopinafn pretend ) then was the good Empcrour Conftantine a Papift, 
 fiUgtmtxpftu- then were the auncients all Papiftes , who \Ccd it fo often. 
 nuiuminntnm, I find indeed three vies of it among them. Firft, they figned 
 trtditioubipr*. their foreheads with the figne of the crofle at their going out, 
 confuttudoton- coming in,apparelIing,fhooing 3 w'a(hing,eating,lying clowne, 
 jjrm*mx,&fi- fittingjighting of candles, as h Tertullian ftieweth thofe Primi- 
 i&io!!em tra- tiue Chriltians did by tradition and cuftome, which afterward 
 *ud?mfid"f U * c ° tners v f e( * ( as tne y thought) to driue away the diuel. And thus 
 trocmaturiaut the d Papifts(who neuer found an error fpucd out by any anciet 
 
 Jj55SSfri which the y licked not V P) fopvftwouty do abufe it. Secondly, 
 p'-rfpsxe'rU, as the Iewes for better remembrance fprinckled the pafcall 
 d cilllm euft *d Lambes blood on their doorc poftcs 3 £.W. 1 2. fo thofe aurici- 
 Hebodor.&E- ent Chrift ians in like manner, for better memoriall of Chrises 
 f J?v*g,i"a?;. b ' death and paflion, figned their forehead with the fignc of the 
 L*8xn.Ub+.tU crofle,as c Laclantius and Saint ^/*y?*^obferue.Thirdly,wheras 
 ^r/foft^l' the heathen taunted Chrifiians with their crucified Chrift , as 
 tUrncnji aduerf. t hc Apoftle i .^V.i.in bis dayes infinuateth of fome JVe preach 
 ryfd'clxcch^ Chrift crucifiedyVirto the Iewes euen a (tumbling block, & vnto 
 ^Ttui tde r ^ e Grecians foolifhncfle : the ancient Chrift ians ftoutly refol- 
 Syrtb.AdCaitcb. uingwith Saint Paul,Cjal. 6: But God forbid that -wejheuldrcioyce 
 C 'g ' r * n an y thing l> ut * n r ^ e erojfe of our Lord Ie (its Chrift , where by the 
 iib. 1 , dialog. rincenlMb**}. CAj>.2p. & i&i.&c. c £#.4. dt Mtra fcf'unt. t*f.i6. i C a P' 3o - & C am% r *^'*- 
 
 wor/i 
 
Brotherly Reconcilement. 245 
 
 world is crucified vnte* vs, andrve vnto the -worlds in the place ofal 
 (hame make the figne of the Croflc,in figne that they were not 
 aftiamed of their crucified Chrifr. And this tsfuftwe in his 10. 
 fcrmon onthefeaftofthehcly £ro(fe, preaching on riiat cited 
 text of the Apoftle, Cal.6. But Cod forbid that Ijhouldretoyce m 
 Any thing but in the crojfe of Chrift^&c. dot\\ obferue. His words, 
 becaufe I fpeake onely to the learned, I will cite in Latine, A T o>i 
 eft magnum in Chrifti faptentta gloriari: magnum eft in cruceglon- 
 uri.Vnde tibiinfultatimpnu.qloriaturindepiusivnde exult At fnper" 
 bu-i , tnde glortAtur Chriftianw : noli erubefcere de crnce Chrt- 
 ftr.ideo in front e } tanquam in ftde pudorts ', ftgnum acceptfti.T^ecole 
 frontem tuam;ne lin^uam expauefcaj alienam. And fer.S.de verb. 
 csfposl. he faith,As low Zacheus climed vp into the fig-tree to 
 fee Chri(t; fo muftwc vp to the cro(Te to find our crucified 
 Sauiour/ZV truce Chrifii nobis tnfult Ant fapientes huiui mundt y C^ 
 dicunt, Quale cor h a bet is qui Chriftum colitu Cruciftxumf finale 
 cor habemM?fa\t\\ he, non vtttue veftrum.Saptentia hunts mundi, stm'MCaftw. 
 ftultitiaeft apud r Denm i rs-c. Apprehendat Zachtus fj/comorum, c *?+*>*&!** 
 afcendat humihs crucem.Parum eft afcendAt ,ne de cruce Chrifti e- cUXm^m 
 rube fc At : in front e liLim fivat , vbi Cedes pudores eft: ibi ommno, < r »«A»««i/5 
 
 •/ / I r I L J ! r cr,du. 
 
 tbt m quo membro erubefctturjbipvatur vnde non erubejcitur.puta jm x TUx fa* 
 
 quia tu irrules f ycomornm.& tpfa me fecit videre IefumSed tu ir- d * hku * ">* e h 
 ■j r : 11 1 rk •/* ■ n - •l'r r oLWium, fed 
 
 rules fjcomonim rjut homo esjtu/tum ant em Detjapicntiut eft qua trwmjiw. [ rH x 
 
 homwioru. This third vie is religious, howfocuer the other be 'jff ™xiUumn- 
 lodged iupeilhtious, and this is the end, rcafon and caufe why «**'',' 
 it is vied in Baptilme by our Church , as the Common prayer " 9l **- 
 book tcachethjwhere the Minilter at Baptilme giucth this rca- 
 fon of vfing that I ignC t Wr do figne htm with thejigne of the crojfir, 
 in token that hcre.tfterhefbaH not be aoamed to confejfe thef. 
 of Chf 1 ft cruc tfird, and mAnfu , . .er his bAt, ner . In this 
 
 rcfpccfc was it vied in Baptilme in Sainc Aufttnes dayes , Sign a 
 crucu confecrAturvn.ia bapttfwatis^mu he, lib.6.tn lulitin.CAp.X, 
 and his iudgement ffig 9 thlt without it Baptifmc cannot rightly „^ M? . 
 be idmitliftred: l ^ui left laith \\t)quodomnes nouerunt fignum '»t*»*» 4 j t4a ^ 
 Cbrifttyuifcrux Chrifti ' ^uod fignumjuft '.idhibe At ur fine front /- '**' J> ' 
 
 dent mm % me 1. 1 ijha qua regenerantur 3 ftue oleoquo ci '■/ , 
 mAte vng*nt$tr,fiH «# alunmr. r.ihttcorum ritcperfici* 
 
 HI13 tur. 
 
5 4 6 Brotherly Reconcilement. 
 
 tur. Qfidmodo ergo per id cjaod malifaciunt /nihil bonifignificatHr, 
 hLa!t**Jib.+. cjnando per crucem £hrifii quam fecerttnt mail in celebratione/a- 
 \%MifMb.\ox.%. cramtntortim eitu bomun nobis omnefigmturtYea. that father fir. 
 k EpipLbdrep. i ^ .infeftojancl* cruets faith further , Sionum vetcrls Teflamenti 
 io.c«JM? ; ' circumcifeo in Utenti came ifignum noui Teflamenti crux in libera 
 1 ztyephM.*. front e: tbi occult at i* eft, hie reuelatio, lllud eflfub velamine, hoc in 
 C jde l vttaConJl*. facie. Nos enim reueUta facie gloriam Domini Jpeculantes, mean- 
 f(jctpb lib. 7. d em i ma ginem transformamur de gloria in gloriam jancjuam aD$- 
 *\ JtyepbMb. mwijpirttu.Nouum teflamentum m veteri velabatur: Vetus tefta- 
 eadtm,c.ip.iu menttiin in noHO reuelatur. Ideojignum ab occult tranfeat in ma- 
 de ciutui. Dei. mfeflum, & incipit ejje in font e ejuod latebatfub vefie. And fu r ely 
 ca ?J* . iith Papifts rcceiuc Antichrifts marke in their foiehcads, Apoc. 
 
 n Procrtp. apud r i>i 
 
 Suagrium.Ub.^ 13.16.vvhy fhould not Protdtants contranwite receiuc Chrilts 
 «'* ~~ 7 w,, rnark and fiiine in their foreheads? Thofc that were faucd in the 
 
 o jerom. in vita o t 
 
 hiUr. cities deftruaioj^f ^.9. were iigned in their foreheads with T. 
 
 pr*$Z. in ^ hicn laft lettcr of the Hcbrue alphabet,™ this day vfed by the 
 <i Pr»de»t Qatb. Samaritans 3 hath the formed figure ofChriftscroiTe which we 
 i^njelnxap. make in our forheads,as/m??«<r auoucheth,& the eleclalfo who 
 *7« are faued from the power of hel, Apoc. 7. are and muft befialedin 
 
 Itsa"™'** "' their forehead^ as the Angell auerreth . I fpeake not now of the 
 * uibetmtinma. p pifh abufe,but ofthe right vfe ofit inbaptifme.Iknowfome 
 mftl^tHmt. ancient did attribute too much therunto,while h fome thought it 
 % n Tert»n. Abe- ^roue away diuels; i others that it raifed the dead: k fome others 
 tttr^conittmeiia. that it expelled diabolical incantationsrthat it*gaue and caufed 
 firrenewmt eat v i$; or j cs: tn at it m helped and healed diuers difeafes: that 
 
 tranfuerf* in p _ , . * , 
 
 mtdtumcrucit it n quenched fires: tnat it ° appealed the raging or the tea : that 
 'tJw ^ ' lt p spelled poifon out ofthe cup : and that it i expels all faults. 
 frtfoneresAd [<,. And the Papifts who beleeue & vfe it to this end,fuperftitioufly 
 tZfte/™^ a ^ l, ^ e ir * Sut tn,s is no rcafon,Prote(Tats may not lawfully vfe it, 
 *urcoi,quos>u- becaufe Papifts vnlawfully abufeit.Thisistogiue aduantageto 
 Z'^t^ the aduer{3ry,who r calIeth Cz\u\m^ Claudius Taurine fsh\%k- 
 ettam paupcri- Varies for this.& may be likened to *Iews,who canot abide to 
 fec"milq£m e f ce two peeces of woodlaid erode one oucr the othenfor who 
 btcptciofead if an y fhould lay downe a thoufand crownes at the fectc of the 
 ^x^wUwTXt crucifixe, promifing togiueit them forftouping and bending 
 Dearben tib.de lQ ta ke j t yp^ach of chem(though moft poorc and needy)wolc) 
 *r»ri^. q.% ratncr w ant Co great a maircof mony, then thus bend & incline 
 
 them. 
 
 ■ 
 
Brotherly Reconcilement, 247 
 
 themfclues toward the crucifixe.Lct me ratherexhort a! men of 
 wtfedome to preferrc the Churches peace before their priuate 
 creditc. And though Tome think it confeic nee to make a fcifme 
 in the Church, and feuer thcmielues 1 kc thofe flue Presbyters, 
 wherof £j/?r;.tw fo complained, yet as he addeth to fome other, 
 Sednemo vosfiltos ecc/efia de ecclefiA 1 ■ -".ipnire 
 
 volnerunt. Extra ecc Ufiam foil remaneant qm deec \ rnt . 
 
 Soli cum Epifcopis non fint qui contra Epift opes rt i t r.m- 
 
 ratioyiis fit*, poenas fbl^fubeant qui per c Dci wdiciA fentetia comm a- 
 tionis & ma/tonitatst (iid fitbtre meruerunt : r i ouis am em in he.. 
 jimi & fatelhtum eius partes conce/ferit ,07* fe haret tea. fact loni con- 
 tnnxent y (ciatfepoJ}ea adecciefiam redire^ cum Epijccpis Q^plebe 
 Chrtfti commumcare non pojfe, (aith Cyprian. 
 
 For alas,whencc are the fc wars and contentions among you? 
 arc they not hence,faith C S James } cucn ofyour lufts that fight in c iamcs^.x.:. 
 vour mcmhcv^Te /ujl and haue not.yc enuy,and haue indignatio 
 becaufeye CAtinot obtain: ye fight and tvarre becaufe ye get nothing. 
 They would, and will not; they dilTemblc ambition vnder the 
 cloake ofdiflike, becaufe the mailer of the fe3it bids them not, 
 Tr lend fit vp higher^ of fome hcre,in his daies fpeakcth Ioannes 
 * Sanfburien/is. And we haue many a l§hn, who it he could be diib^dtaufm 
 SariJburientfs,\\'o\d preach the faith which before he deftroied, curiK 
 and retract like 'Paul , When I was a little one I fpakclike a 
 child, I vnderliood as a child , I thought as a child : but when I 
 became a man, I put away childifti things, 1. Cor. 13.1 1. 
 
 And as thefc murine inthecampe againli thecliicipline of 
 our warfare : fo other ^reaaru mi/ites in doitrinc 3 fhcath their 
 pens like (words in the captaincs of our hoaft. For as e AntipAter ^miJUitmd. 
 the Stoick w hen he neither could nor would difputc w ith Car- 
 neades that wife and learned Piiiloiophcr,who oppugned the 
 Stoickcs, wrote yet bitter bookes againti him, whence he was 
 well called Ca/.tmoboj<,2$ pen pratlcr: lo haue we fome Stoical 
 tsfnttpAtcrs, tonnes fighting againft the fathers of our Church, 
 whom ielfc-loue (as the * Panlitc counfeilc > erode 1 Tm>tntimnx. 
 
 rdjhath made contradict their fathers ine- wU ' 
 ucry point of lcaft moment. 
 
 And though they cannot preach againft ihcmby mouth, 
 
 be- 
 
248 Brotherly Ruoncilemtnt. 
 
 becaufc the firings of their tongues are tyed vp :yet dicere que 
 nequeuntfcribereinfsitamor , feeming loue to the truth makes 
 them loue what they cannot vttcr, and may be tearmed calamo- 
 boontes, pen-preachers. I wifti thefc who haue the voice of Iaa. 
 jf^but indeed the hands of Efau } that as their tongue iuftly 
 cleaues to the roofe of their mouth, fo they could not haue pen 
 and paper to fight againft their fathers, but their right hand al- 
 fo might forget her cunning. For ccrtainely, as they of Athens 
 faid truly of their diuifions: zAuximm 'Philippum nofiris diflen- 
 tiombus^o haue we lengthened the Pope and Philips fa&ion 
 by thefc our difientions, and many fas faid our wife Salomon 
 andliuingLibrarieJaredrawnetobe Papifts by fuch factious 
 behauiour : 
 f HmtT.kKi. & totto/ lyXytt TivQos (L^au^a yttioM Ik&vh* 
 
 lUtd, Good Lord, it brings great forrow to all Greekes, (faid 8 Ne- 
 
 fioroixhc ttrifc betwixt Agamemnon and Achilles:) it caufeth 
 much griefe to Gods Church, when fonnes fight againft their 
 fathers, greene heads againft gray haires,and men ofyeiterday 
 crofleantiquitiewhen vcritiedoth concurre. 
 
 H KZvyMcrv.i UfU^o^iTlfieiiioio 71 5rew/«f. 
 AAAo/75 Tf a if pzyd. Ktv myji^Ql Atj) dupa, 
 Ei <r$mv TrtcT« ttclvtbl TvQot&7o (JifVAfxivot if. 
 Truly king Tryame and his fonnes, the prince of darkneffe and 
 his children will laugh at it: and other Troians, our Romifli e- 
 nem ies that trouble vs, will reioyce at it. 
 
 Contention (I graunt)may oft fall among Chrifts Saints and 
 
 fellow- fbuldiers of one faith, as betweene Paul and *Barnabas % 
 
 Acl, 1 5 . betwixt PauI and Peter, <jaL 2 . Cyprian and Cornelius, 
 
 Origen and African, Chryfoflome and Theophilus of Alexandria, 
 
 Epiphanius 2nd John oflcmfalcm, Rujfinus and Ierome , Jerome 
 
 and Auftine, Aufline and Simplicianus, Pro/per and Hilarie, Gre- 
 
 gorie and Eutjcbius of Constantinople: but efpecially Auftwe 
 
 and S. Jerome^ who fought as hotly with their pennes, as cuer 
 
 did Co/hr and Pompey with their fwords, as one fpeaketh : but 
 
 k iermEpift. fee their challenge and combate each with other: h Faxtt Deus 
 
 Tra U (m^l % vt ver * tas *?f a n °fl r * difput ationis elucefcat: G od grant(faid th ey) 
 
 zvra.2. ' ' that the truth by our difputation may appeare : for if I be ouer- 
 
 comc 
 
 
Brotherly Reconcilement. 249 
 
 «ome(faith Teromc)\ (lull oucrcome in my brother Aufliue^nd 
 conquennine error wherein I was entangled: for I fceke not 
 mine owne prayfc,but theglorieofChnft Icfus.But aJa$,when 
 we write, like ^£fchmes and D ] emofther.es ,\ve write hitter things 
 one againlt another: E t r.esdsfcordcsfumusfmevlUreconctitAtto- 
 ne y vtnuncjuaminvnHmconueMM*r,Hs , zs l A'azJAnzene fpeaketh ; 0r*.i.* 
 offuchlike.Weare fomrTe in our opinions, that when we arc fx£t ' 
 perfwaded of tl>c truth, we cannot be perfwaded to confelTc ic 
 For which iarres , whether in matter of fome do<5trinc,or 
 manner ofourdifcipline,if any Iefuite o f /%*///>/ fa £tion,as k ^/- k*t«, 7 jeEcc{. 
 Urmine doth vpbraid vs with rents and feifmes among our 
 felucs: Imaybandicicbackeagaine, and anfvverhim as l De- l £ l * td ',?**: 
 WAratusdldPhi/tp of Macedon, who asking him tauntingly: 
 How doye Grecians agree at Athens and Peloponneius,when 
 himfclfc was fallen out with his wife and owne fonnc: Indeed 
 thou doeft well (quoth he) Philip to enquire of our concord, 
 tjuifamiliAm tuam tA»ta pAtrU (edition* & dtffer.tione ItborAre^ 
 who halt fo great difcord & dillcntionathomein thine houic, 
 I may anl wer them with™ 1 JVAzJAnzene asking in a like imputa- TO ortt. 1.4 
 V on: Vbifunt qui vulnertbiu funt plem,ncbi4 verb cicAtricis expro- 7 *" ■ 
 brAnt? qui pedum offenjiones traducunt, quum ipjipleno ruant cafu? 
 qui cceno funt obuoluti^ propter macula* nofirxs exultant (qui trA- 
 bent inocHlukdbentt&fejlticAs nobis obijciunt'f Where arc thcic 
 fcllowcs, who arc full of wounds, and vpbraid vs with fcarres? 
 which traduce vs forflipping,when thcmfclues fall down head- 
 long? which are coucrcd with mire, and triumph at our ipots? 
 which fee a mote in our eyes, and haue a bcamc in their owne? 
 And though BelUrmine boaft oftheir vnitic, that They Are Ire* 
 threnin one re/igton, he put in a // too much , as that n Printer, ■ u*[cj«xcm. 
 who put out a dt to fuch, mnde it darmdes for CArdinAles, Car- £*»*£* ,4^. 
 nals for Cardinals. For lull they hauc Monkes, Nunr.es, Frc- mum 
 mites, Anchorites, Friars, blacke, white, gray, Augullincs, ])l- 
 ncdi&ines, Francifcani, Dominicans, Carthufians, Capouchi- ° *" rm T - 
 ans, Carmelites, eucn an hundred Orders, as" one counteth • * 
 their catalogue, which haue as many dillcntions in their* Pa- 
 pifmc,ascuerbadthcr hcatlicns in their Paganifme: It r-.m ■ »it« 
 )unt lodttitiAtot font fchones.a^ KrAfmtu well obicrucd, and D . 
 
 J J J » ' r 1 Tut u «*xr. 
 
 I I fo 
 
2 jo Brotherly Reconcilement. 
 
 fomany orders fo many fa&ions, fomany men fo many minds. 
 
 We may thinke the Lord hath come downc to thefe builders 
 
 of Babel and confounded their language, feeing he hath thus 
 
 r iud 7.11. fet euery mans (word (I mcane tongue and pen,) of thefe r Ma- 
 
 dianites vpon his brother in thehoaft. And I may anfwer the 
 
 f Hvraukb. i. Iefuite with the f Poet: O maior tandem f areas infane miner* : hy- 
 
 Su }' pocrite, firft carl out the bcame, the beamc in thine owne. eye, 
 
 and then (halt thou fee dcarely tocaftout the mote that is in 
 
 ours. 
 
 Wherfore feeing we all (to end this) like lines meet and con- 
 fent in the center of religion , though not all in the circumfe- 
 rence of opinion: this harmonie of minds in the matter of do- 
 ctrine, fliould breed fuch a confort in the manner of difciplinc, 
 that hencefoorth we fhould be all of one mind and one ludgc- 
 t Zufeb. lib i.de ment. Rather, feeing as good z finjlantine that great Emperor, 
 vit.£t*ft.ca 67. exhorted zAriiu and Alexander 10 put away a foolifh queition 
 that fired the Church: fo our gracious Soucraigne like a bleffed 
 peacc-maker,hath decided the difference of ceremonies indif- 
 ferent: who as he hath ioyncd the wood of Iuda and the wood 
 oflofepb in one tree by his happie fucceflion,that they fhall no 
 more be two peoples, nor diuided hencefoorth into two king- 
 u Etck. 37.10. clomes,as the u Prophet fpeaketh: fohath he bene in thefe con- 
 trouerftes our peace, and made of two one,by breaking downe 
 this partitio wahwhofe pacifying wifedom in that Conference, 
 feemes to me like that counfell offinftantine. There is no caufe 
 offered you to (hiue about the greater! commandementinthe 
 Scripture, nor any new error of religion brought in : but ye all 
 9 hold one & the fame Creed of faith, fo that ye may eafily agree 
 in one iudgcment.Confidcr then whether it be meet, that for 
 ^ a light and vaine (trife of words brethren (hould contend , and 
 3 vnitieby our iarres, who ftriue for fuch trifles^fliold pitifully be 
 rent. Po-pular'tafetnt tfla^rfuertli infeitia magU cjuam facer detum 
 efrprtudenttimhomwumfafientidi congruentia . Thefe ftrawesra- 
 ■' ther Laickesthen Oerick.s, children then Church-men, idiots 
 x tufeb. ibid. tnen Preachers,(riould Mumble at. Sith then we haue one faith, 
 '***• and one iudgement ofour religion, and laltly one decree of the 
 
 law and difciplinc, this that hath bred fo great contention, fee- 
 ing 
 
Brotherly Reconcilement. 1 5 1 
 
 ing it concerncth no great matter of our religion , there is no 
 caufe it (hould breed any difagrecmentm your minds, Sirs,^e 
 are brethren, why do ye wrong one to another? Ioyne then 
 hearts and hands againit the common aduerfarie of the truth. 
 They Wolfe ami the Serpent, becaufe theyhauc a common r jjj *jM* 
 enemie the Eagle, take truce with their mutuall enmitie,and 
 combine their force: As 3 'Herod and 'Pilate of foes became ^Luk.J3.i». 
 friends when they ioynedagainft Chrilt.Though thefe be c#w- 
 Jpiratienes non amicuix as a Tally fpcaketh: and feeing we haue 4 uh ' J °^ k - 
 not the Eagle, but the prince of the ayre for our aduerfarie ,£phef. 
 2.?.mcthmkesitfhouldvnite vs againft the common foe of 
 our faith.Seeing thereforcyc are fwornc fcllow-fbuldiers in one 
 lldptijme, continue knit together in one mind and one iudge- 
 ment,fighting together through the Gofuell; the rather,(ith af- 
 ter we haue fought this good fight, there is laid vp for vs a 
 crowneofviclorie, which is 
 
 One hope of our vocation, that is, the riches of one glorious y.andlaftlink, 
 inheritance,^^ 1. 18. whereofwehopetobecoheircs. We 0n<bo P e - 
 are all here in this world, like the ionnes of Ifraell in Egypt, 
 compared with enemies on euery f\dc , and 3re trauelling 
 homeward to our heauenly Father in the promifed land , let vs 
 like fellow-citizens of that -toa/t^u*, and countrimen of one 
 kingdome,flickc faft together in aiiraungc land. Our Itfeph 
 hath charged vs his brethren, h fallnotout by thew*y,h\\ not out b GcMfra* 
 in thought, word, ordced,by the way, about your victuals and 
 prouifion, about your fackes and your money, about your Ins 
 and your lodgings, about baiting in this earthly pilgrimage. 
 And ifycchaunceherc to fill out, agree with your aduerfarie 
 quickly whileyc arc inthc way, Mat. c. ac. for feeing by many 
 tribulations we mult enter into this kingdome and hope of our 
 calling, as the children of Ifraell went thorough fire and water 
 inroawcalthie place: let common daungcr of this red feav- 
 liitc our hearts tor a common hope of the hauen , that like fel- 
 low-fwimrvers wc fupp'irt one another through loue, and 
 hold them vp that they linkc not. W r e c readeofthe Harts, tint [mim^m'ix. 
 when they parte the fcatoan Ul.inJ for pa(hire,thc (trongeft 
 fwiinmc rbremoft to bcarc vp on their handles the heads ofthe 
 1 i I weaker, 
 
2$2 Brotherly Reconcilement. 
 
 weaker, and wken they are wearie,the hindmoft fuftaine them. 
 
 Which louing nature of the Harts perchance Salomon meant, 
 
 i l£ 8; .* 84^. faith d Auftine, Pro*. 5.19. where he callech the Hind amieijft- 
 
 &'ver.J!p?ft. m* 77 *-* ttl °^ friendly, or as the Hebrew, ceruam amicitU , the 
 
 * u-pfai. 129. Hind or Hart ofamitie. Such Harts, faith that e Father, (often 
 
 * applying this ftorie)fhouldChri(tians be one to another , that 
 while they pafTe thefe waters of affliction to their fortunate I- 
 land,and Cape bone Speranne, their Cape of good hope: They 
 which areftrong ought to beare the infirmities of the we *^£,and not 
 to pleafe themfelues alone, Rom. 1 5.1. They muft beare one a- 
 nothers burdenofmiferiCjand fo fulfill thelaw,GW.6".2.though 
 euery one muft beare his owne burthen of tranfgrelTion^r/^e. 
 And then indeed as the Harts by mutuall fupportance in com- 
 mon daunger fafely attainethe hauen,and make notftiipwrack 
 in the fea, Qui* quafinanu eft illis charttas, becaufe charitie , as 
 hefpeaketh,istheirfhip,theirhope,theirdread-nought,which 
 conuoyeth them ouer. So we communicating our helpe in 
 communltie of peril), (hall in this fhippe of charitie which fup- 
 porteth all, arriue fafe at heauen the hauen of this hope . For as 
 
 /a&. 17. ^ Church of God is femblable to f Patties fhippe , wherein 
 we muft faile to thefe Faire hauens, fo muft there be in this fea- 
 g ubXEtlna fare, which S Anftotle teqmtcih in euery fhippe, p/Ai* svfitKf 
 * a * ll " <ri*w, the amitie offcllow-failers: which common daunger han- 
 
 ging ouer them, as it did in Jonahs fellowes,Chriftsdifciples, 
 and Patties mariners, (ho uld effect. And as their mippe, conti- 
 nued they friendly in it, would fauc them all; but the boat were 
 it kept in to it would loofe all, *sftt. 27. 51. eucn fo while we 
 continue with one accord in the temple, the Church of God, 
 tyed to the anker of this Hope,will faue vs all, and like the arke 
 landvs on the mount of Armenia: but ifany forfaking the fhip 
 and the fellowmip we haue among our felues, as the manner of 
 fome is,(hall flie into the cocke-boate of his priuate humor and 
 fpirit of fingularicie, it endaungereth him to make {hippe- 
 wracke offaith and a good conference. Wherefore as wifely did 
 they in their courfe, who cut ofrthe boate and let it fall away, 
 left the mariners leauing the fhippe, {hould caufe a wracke of 
 thcrdi* fo was it their wifedome of the fpirit, who haue cut off 
 
 the 
 
Brotherly Reconcilement. 253 
 
 the fplrit of fingularitie , leaft many flying from the Church, 
 fhould make flnpwracke of faith and 3 good confcicp.ee. 
 
 Wherefore feeing the tenure of this Hope,and inheritance we 
 hold m cApite in our head Chrift Iefus; furely as at his fare wel he 
 lefc vs here in peace, Peace I lcaue with youjohn 14. fo vnlefie 
 at his returne he find vs in peace , this Hope his peace he will 
 not giuc vnto vs. Peace I Ieaue with you,and if you kecpe it till 
 I come,my peace I £>iue vnto you , Nee dam capaces eft is (faith 
 h Bernardin his ^cxion)tntertmrehnc]uo vobis vum ^cn t dT tunc h Ser.^.ic^U. 
 dabo pdtrtapacts.Yc arc not yet capable of the end of this hope, 
 in the meanc time I lcaue you the way of peace, and after your 
 iourney wil giue you this Hope the country ofpeace.In the way 
 to this hopeTull inheritance,in the world ycfhal haue affliction, 
 but the in me ye fhal haue peace.Reioyce in the Lord(fairh'^<fr- i lhi. 
 **r^)thathereye receiuethe gifts ofhis left handrbutnow 1 fay 
 againc rcioycc,yca alway reiovce in the Lord,that then ye fhall 
 haue this hope and rewards ofhis right handtfor in his left hand 
 is but riches,honor,and peace external!; but in his right hand is 
 eternal peace and length of d ayes, Prou. 3.16. Thefe be the two 
 amies of the bridegrcome (faith k he) wherin his hopeful lpoufe k Ser.^. bad. 
 refting,faidofherhusband,Hisleft handisvndermy head,arul mmJ)mk 
 his right hand doth embrace mc,Gw # 2.6.His left hand of peace 
 cxtcrnall was vnder her head, before his right hand of this Hope 
 and eternall peace did embrace her . L*ua ejutdemleuAt^dextrA 
 fufci^it (faith Bernard ) Ltu\ rnedetur^ wftificat ; dextra ample- 
 El it ur & be.it t fie at, in txM4 cms merit a , in dextrA veroprttmia con- 
 tinent tir: indextra delicti, mUuafnnt medictn* .This is the re- 
 ward of the right hand, which he beitoweth on them that kiflc 
 his left hand of peace : this is the hopefull inheritance and fub- 
 ftancc, which that father in the Gofpell v\ill dcuidc to his 
 fonncs that arc not at diuifion . This is the ccuntrcy of 
 
 Stood hope } which the Prince of peace in hcauen wil giuc to his 
 poufe of peace in earth. In this mtrugc dmnerindecd on cattb, 
 which is but a fcafi of de.<j 'on/at vm , here oft wants wine ofcom- 
 fbrt& peace, and here is great florc,eucn fixe water pots of afTli. 
 C~tion:but in that manage luppcr of the I.amb,w hich is the fcaft 
 ofc0/>#/wfwi,whcn he dial take her to biurfclfchc Biulegroomc 
 
 Li 3 wil 
 
2 54 Brotherly Reconcilement. 
 
 will turne that water into mne y Iohn 1 6 3 Tenop>ferrow (faith he) 
 
 but yourforrowjballbe turned into toy. 
 
 O thai the consideration of this country of peace wold draw 
 and drag vs along the way of peace / O that we would reioyce 
 againe and againe,! fay reioyce on earth, in this hope of reioy- 
 cing in the Lord alwayes in heauen / When he fhall fill vs all 
 with loue of all without iealoufie ofany , peace without dillen* 
 tion,andioy without enuic and emulation. Where he (hall fill 
 Animam rattonalem fapientia, concupifcMem tuftitsa, irafcibilem 
 tranquilitate , as Bernard fpeakes , all our vnderflandings with 
 wifedome, all our wils with righteoufnes,and all our affections 
 with reft and tranquilitie. Where within vs al,the glorification 
 of our felues; without vs,the alTociation of his Saints ; vnder vs, 
 triumph ouer our enemies; aboue vs,the vifion of our God and 
 Father, ouer vs, his right hand of comfort; and round about vs, 
 delectation ofioy and bleflednefle, proceeding from the (tron- 
 geft loue of a father, and the ftrength of a God fhall fill vs, and 
 yet not fatiate vs with ioy. For there (hzWhcfattetat infatiMU, 
 
 Mtr.tfMTem. faith l Aufline^ they (hall hunger andthirft when they are filled 
 with righteoufnclTe. Lord (hew vs thy father,and itii fficeth;for 
 in his prefence is the fulneffe of ioy.Or,Father (hew vs thy right 
 hand and it fufficeth,for at thy right hand there is pleafure for e- 
 uermore. This is the inheritance of Hope which fhould linkc 
 coheircs in loue: this is the peace of God, and good wil to men 
 
 m Apoc.1.17. of peace on earth : this is the nemofcit in heauen, the ^bidden 
 Manna ,that none knowes but he that tafteth it: this is the white 
 (tone,wherein is a name written which no man knowth,fauing 
 
 wj.Ccr.*. he thatreceiueth it . Thefe be the "things which eye hath not 
 feene,nor earc hath not heard, nor euer mans heart could con- 
 ceiue, which the God of peace hath prepared for his fonnes of 
 peace. This is the light that none can approch vnto, and peace 
 that patTcth al vnderttanding,^;* viditoculm lucemwaccejfibi- 
 iem i non atidiat auris nee tntelltgat cor pacem incomfrehenfibilem^ 
 faithZfcmW.But why do I bring you fomc clufterstofhcwyou 
 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 fpeakc of the 
 
 o \m vr*L 1 8. p r *ife of peace (faith ° zAufiim) which pafleth all your vnder- 
 
 ftanding, 
 
Brotherly Reconcilement. 255: 
 
 ftanding.andis not poflible forme tovttcr? Let ys deferrcthe 
 praifc ofpeace,till we come to th:s Hope and country of peace: 
 Ibt eAmpLinim iMidabimits^ vbi e*m plerrnu habebimu* . Si mi lit 
 terce*tHmh«<{tidt& centum or* cUrcntur , if I had the tongue of 
 men and Angels to declare and fpeake of them, they are more 
 then I am able to exprefle. But truly glorious things arc fpoken 
 of thee thou citie or God.Whcre is a citie,and the gates of it 
 pearle,and the ftreetes of it gold, and the vvalles of it precious 
 (tones, and the temple in it the Almightie God,and the light of 
 it the father of lights,and the Sun of it the Sun ofrightcoulhes, 
 & the veiTels toic Kings of the earth, Apoc. 21. where isanuer, 
 thefpringofit the throne of God, and the water of it water of 
 life,and the banke sof it let with trees of life, Apoc. 22. where is 
 the great (upper of the Lambc,and the cheare ofit fulnes ofioy: 
 where is mirth,and thcexcrcifeofit finging: whole fubiedt is 
 God.thcquire,Angels:thedittic,praife:andthe fong,Allcluia. 
 And beloucd fonne ofpcace,when thy foulc like the P Queenc p l Kin „ 
 ofSaba (hall traucll to this new Icrufalem to lee ihisSa/omow 
 wifedome and prince of peace (for behold a greater then S.1/0- 
 mon is here) and his houfc,whole builder & maker is God, and 
 the mcate of his heauenly tabic, and the fitting of his feruants, 
 and the order of his minilrers.me will be altonied with admira- 
 tion ofhii kingdome, and fay vnto the King, It was a true word 
 that I heard in mine owne laud of thy glory & of thy wiiedom, 
 howbcit I bclecued not this report till I came and had leenc it 
 with mine eyes I ihauc heard of thee by the hearing of the eare, f 1,^:5. 
 but now my eye feeth thce,and lo the one half was not told me, 
 for thou ha't more glorie,more wifedome and profperitic, Ic- 
 fus my Prince of peace, then I haue heard bv report: happie arc 
 thy mcn,happie are thefe thy feruants which (land before thee 
 and hcare thy w ifJomc.This beloucd brethren (which dial be 
 the end of al) is our hopc,which bcin:; fuch a country of peace, 
 fliould perfwade coheircs in altran^e countrey here to beat 
 peace. This is new Icrufalcm, theviuon of peace, whither this 
 mt Cod and Father dial bri ng vs,whom he made one bodie.that 
 its members might be knit by one ': irrt, to feme him one Lord, 
 *M*f faith, through one baptifmejwhere the God of peace Dial 
 
 kcepc 
 
V)6 Brotherly Reconcilement. 
 
 keepc fcffions for eternall peace ; where confcience fhall be the 
 clarkeofpcace,anAngell the crier of peace, Mefll as the Iudgc 
 ofpeace,Saints the Iury for peacc,Innocent the vcrdit of peacej 
 Come ye bleffed of my Father,thc oyc of peace; andrcceiue the 
 kingdome, the fentence of peace. To which country of peace, 
 die Father of peace bring vs through his Son of peace,to whom 
 with the holy Spirit, three in perfon, one in eflence, immortal! 
 and onely wife God,be afcribed all honor,maie(tie, glorie and 
 dominion,nowandforeuer: And let all creatures lay 
 
 Amen : Praife and glory, and wifedome, and thankes, 
 and honour, and power, and might be vnto our God 
 for euermore. Amen, csfpoc.y.i 2 . 
 
 Tfalme.t 1 2.6". pray for the peace ofIertifalem i let them pro/per 
 that hue thee, 
 7. Peace be within thywaHeSjandprofferitiemthinthypattaces* 
 t. For my brethren and companions fake Imllwijb thee now 
 profperitie. 
 
 An 
 
Ail Apologie.of the vfe of Fathers, 
 and Secular learnhw in Sermons. 
 
 jFj N handling & perfwading thisChrifha Yntoii, 
 ! if J hauc borrowed Icwcls of the Egyptians, 
 ' and called fecular learning to ferue and waitc 
 on her miftris Thcologie; thinkc not fgood 
 Chriliian) that I fcede thec with Onions and 
 Pcpinsof Egypt in Head of hcuucnly Manna; 
 or leauc the fountaine of liuing water, to dig ciderncs that can 
 hold no water of life, as fomc humorifts flaunder our maner of 
 preaching. While fomc in Athens, and mother of all learning, 
 with their blacke coalc grime and befmcarc the face of the 
 Mules, and make collation betweene the auncient Fathers 
 and modernc writers, as if the gleanings ofFpbratm were bet- 
 ter then the vi ntage ofzsfbieur , ssfnd wh.it haue thr(e done in 
 compart fon of them? Others in mod famous places of this land, 
 edific Gods people by preaching, or rather fpeaking againft 
 Icarneder preaching of others then thcmfclues can attainc vn- 
 to, fo farre, that if they can find in their text but Tkmfiuib tUe 
 Lord,thcy make the Lord fpeake againft cleanly and learned 
 handling of his word , when thus the Lord hath not faid . But 
 thus faith the Lord of fuch men, The Prophets prophciielics 
 in my namc,I hauenot lent them, neither did I command the, 
 neither ("pake I thus vnto them ; but they prophthe vnto yo.i a 
 falfc vihon,a lying ciiuination, and dcccitrulncflc of their ownc 
 huxt/tuhthe Zor^/fr. 1 4. i^.and yet eric they at the croflc that 
 which crofl'etli 'Paul , and fhall anonc be {"hewed to be againlf 
 the erode of Chrift. *Others.no: with their tongue alone, bi-: 
 with their pens alio haue ioyncd in next rankc to Papiltcs, 
 Toun* wanton 'Diuwes as fomc, fhall I lav old w.ir.t-diun.. 
 tearmc them) w totbVnUurJaiei , tbdtJUfji their Sermon with 
 
 Kk 
 
258 Of the vfc of Fathers, 
 
 the quotations of Thifo/ophers, Poets, and make tflentation of ha- 
 mane eloquence, and fo preach themfe/ues and not Chrifi Iefus. But 
 * w.B. ser.j. of all other, faire fo him * who condemneth all fecular learning 
 hi?chu?ch gof in tne pulpic,in precept affirming,that Arts 3 andD oft or s,and Fa- 
 thers and the tongues, tn priuatjludy may be vfcdjbut not publikfy in 
 the pulpit by the teftimome of the Apo file, except againft the Papisls: . 
 and yet in praitife vfeth arts,Philofophers,hiitorics,Poets and 
 tongues fboft in thofe fermons when no controuerfy is in hand. 
 oto*tetm>!*d.ire Thou knoweft ("gentle Reader J who fhould hauc a good me- 
 *fimemerem. mory^eaft he breake dovvne with one hand of pra&iie what he 
 built with the other hand of precept. What edification was this 
 to Gods people, to condemne the preaching of their fcllow- 
 labourersPas if we {cd them with acornes and huskes in (read of 
 bread,or brought our children a ferpent for an egge,and a fcor- 
 pion for a fifh , when we bnng humane learning as a knife, to 
 deuide euery one their portion aright. It had (hewed a good 
 mind to haue fpokenthis onely to fellow. labourers,and not to 
 their people : or hauc fpoken it to fome , and not written it to 
 all : or if trvey mult needs write it, to haue fpoken to vs in the A- 
 ramites language(I meanc Latine)forwe vndetftand it,and not 
 haue talked with vs in the Icwifh,in the Englifh tongue, in the 
 audience of the people that are on the wall , if they meant not 
 hereby to difgrace our manner of preaching with the people. 
 For my part I haue reuifed the auncient Fathers and late wri- 
 ters in this point, and finde not one among them all of this 
 mind-, that humamtie is vnlawfull in fermons, faue onely Zan- 
 ch'iH4 in his oration de conferuando in Ecclcfiaputopuro Detverbo, 
 fct out ^fter his death by his heires, and it may be was adultera- 
 ted by fome gatherers of his notes that foifted in this opinion of 
 their owne. 
 
 The (rate of this foolifh quefhon (which they make)is,whc- 
 ther Humamtie. i. any thing betide the wordes of Scripture; 
 whether of Ecclefiafticall writers, as Fathers, Do£tours, and 
 Schoolemen; or prophane writers, as Pbilofophers,Poets,and 
 Hiftorians belmvfi;//, quoad ejfe or quoad gradum, at all, as fome 
 denie, cr onely againft adueriarieSjasiome hold, w fermons 
 acadcmicall or popular. 
 
 The 
 
tnd Secular learning in Sermons. 2 jo 
 
 The ObieEltom againft itjfch'uh I haw beard or ft encore three- 
 fold: l.from Scriptures, i.reafons: ^ m Scc/ej7aJltca/ln r iters. 
 
 1.0b. Chrifts voice onely fhould be heard in his Church,/^. 
 lo.Tne fhcepe hcare his voice and follow him,for they know his 
 roicejand they wil no: follow* altrangerjbut they flic from him, 
 for they know not the voice of Grangers: Therefore Ethnicke 
 leaining,which is not his voice, but the voice of Grangers mutt 
 not be heard in fermons. 
 
 i.Rejp. OurSauiour by Ins voice mcaneth all truth agreeable 
 to rr s will, fljrifli vox eft qv.icqmd verscm eft (iaith* Buccr ) ante- -_. 
 * } H%d relit aUcjuid pnecspit, earn vndtmqjonuerit^ exauatamm at^ IJ - 
 fequamur, Whatfoeuer is truth.whatlbeuer commaundcth any 
 right,isChn(ts voice, from wheneefoeucr he (hall found ir, 
 Iecvs both heare and follow it. And therefore all truth in the 
 heathens being a part of Chriits voicc,and a portion ofhis law 
 (as that writer well proueth), this place rather indudeth then 
 exdudcth humanitie in Sermons. 
 
 2 . By the voice of grangers, he mcaneth falfc doctrine of dc- 
 ceiuers, whom he termcth theeues and robbers,vcj;i.§ . and from 
 their voice,whcther they be Eccleiialfical or prophane w riters, 
 muft we not fpeakc, 1 .Ttm. I . 3 . Commzundthem that they teach 
 none other detinue faih his Apoftle. And if any teach othcrwife, 
 and confentcth not to the wholefome words of Chrift , and to 
 the dodtrine which is according to godhncfle, he is puft vp and 
 knovveth nothing/rom fuch feparate thy fclfc. l .Twt.6r„ 
 
 3. Chrilt alone was (till heard in Pauls preaching, 2. 0.4.J. 
 i.Cor.i - .3. and therforc when he cited truth out of aPoct,7"#r. 
 h the ieafon,both w hy he allcagcd it,and why 
 itfhould be beleeucd as Chrilts voice, vcrf. 1 ^.Hoctejltmomum 
 v:r«meftj\\\s tcttimony is true, though Cal/tmachw w 2s a mod 
 5c fibulous Poet in the reft, as focne truly obferuc. Where- 
 fore feeing truth in the mouth of Ililaums Ail! is from God, and 
 all true fay ingsofthc heathens from the holy G hell, aj t ,. . „ 
 
 1bd*P.M*rtw w imes, this place rather admits then difmiiTc. 
 fecular learning from fermons. feeing it is from the holy Gholt, v lut 
 found ofhis vo:cc,though notfofpccialla>hi:> word. 
 Kk 2 
 
2 6o Of the vfe of Fathers 9 
 
 2. Ob. The Scripture of it felfe is fufficient to faluation, 
 and is able to make the man of God abfolute, and perfect vnto 
 all good vvorkes,2.7/w.g. i 6.therfore fccular learning is need- 
 leiTe, the alleaging whereof iniureth the Scripture as if it were 
 not fufficient. Therefore neither ncedeth it, nor muft it be cited 
 in Sermons. 
 
 i.^j^. Although the Scripture afToord Gods Reward 
 fufficient food for his houfhold offaithjZ^.i 5.17. They haue 
 meate enough', yet muft he dcuide this bread aright to euery one 
 their dimenfnm and due portion, l.Tim.i. 15. which without 
 the knife of /ccular learning and helpc of other Writers he can 
 not do arighr,as anone fhall be (lie wed more 3t large. Whcr- 
 fore this rcafon is not found to exclude it from Sermons. 
 
 2 S.Tauk wronged not the fufficiencie of the Scripture, 
 when he quoted fecular Writers and Poets which he had read, 
 ^7.1 7. 1 . Cor. 1 j. Tit. 1 . To conuince Atheifts he was fainc to 
 appealevnto the heathens for witneffe. To perfwade Epicures 
 of the refurreftion , he vrgeth naturall reafbn, of feed in the 
 ground, from Aftronomieofftarres in the skie.i. Cor. 1 5. and 
 thought this the beft way of preaching. And how can we in 
 popular Sermons not oncly conuince Papifme of error, but A- 
 theifme which now pipeth in the thoughts of too many , of ir- 
 religion, withoutit? What better weapons can we vie in thefe 
 things, then take in our mouth Philip Mornxy of the truncfle of 
 Chrifhan religion? How can a teacher perfwade a natural I man 
 better, that the foule is immortall, then with Zanchiw out of 
 natural reafonjaiddowneby Arifiotle and other Philofcphers? 
 Wherefore feeing neither the citing of Doctors, Fathers, 
 Schoolemen, Comenters, nor prophane Writers, for opening 
 the Scripture, and giuingthefence,norfor confuting of natu- 
 rall men by reafon, maketh the Scripture vnfufficient : this rea- 
 fon is not fufficient to exclude it from Academicall or popular 
 Sermons. 
 
 3. Ob. Thou fhalt not plow with an Oxe and an Afle to- 
 gether,norfow thy field with diuers kinds of fecdes,D«;r. 22.0. 
 that is, as Philofophers could teach vs : Non efl de vno genere 
 diftipiinx tranfiiwdnmm a/usdiVfc nauft not confound Philofo- 
 
 phic 
 
Andpcular learning in Sermons. 1 5i 
 
 phie withTheologie, cr Anftotle with ChriU.For which hrom 
 taxed E nftochium, faying ,\V hat communion hath l'ght with 
 darkncfTe.' , w'hat concord Chriti with Belial ?wh3t agreement 
 the temple of God with idols? Quid Horatio <?• 'Pfdterio? Vir- 
 ft/io & Euanaettftu? Ciceroni & Apoflolu ? wherefore come out 
 from among and feparate your (blues. Or as 7>>W//*« fpea- p^/v^.wW. 
 keth: gmdtsftbcttu & Ierofotytnis? Quid Academit & Ecc/e- KTtl "' 
 fit? Quid Htreucu & Chriftums'Ncftratnfiitutiade porticu Sa- 
 Umor.is eft: itdermt, cjut Stoicum, & PUtomcum, & Dialetltcum 
 Qyriftunu prxtttlerunt. The beieeuer hath no part with the mfi- 
 delljDiuinitic mult not be vncqually yoked with humanitic, 
 nor an Oxc with an AlTe: therefore away with humanitic out 
 of Sermons. 
 
 i . Kefp. That law in the old, the Apoftle expounds well in 
 the newTe(tament,2.£<?r.6. No fcllowiliip (hould righteouf- 
 neilchauc with vnrightcoufnefTe , nor any communion light 
 with darkneffe. And fo fecular learning which is darkneflc.and 
 dekended not from the father or lights, but afcended rather 
 from the bottomlcife pit Jl.ould not be brought to the Scrip- 
 ture, but to be repioued of the light. Yet when it is truCj he 
 that commaunded the light to fhine out of darkneiTc , maketh 
 (asthePfalmiftfpcakcs, thisdarkneiYeto be light. 
 
 Wherefore if the Aile will know his matters crib/for I muft 
 anfA'crthisbrucifhreafon in itownekind)this bead (as one wel 
 notes) may like Balaams arte, be taught to fpeake to good pur- 
 pofc: and as an Allc caried a falfe Prophet then, \v m:.y it now 
 carrie Omit, 3s once one did I :< y and (peaking with mans , or 
 rather Gcds voice, forbid the foohfhncsof a Prophet: whence 
 
 ence fecular lcaxni ople did him. wit: 
 
 /edre/tvtom, not for it fcl!e,but for Gods truth thnt it caryeth. 
 And when Cafari uthbtt a/fit bain r , any farthing of 
 
 their coync bcareth Gods image and fupcrfcription oftruth.w c 
 ; bring iivnto God to whomeic belonged*, and calt ic'though 
 butafarthing)into thetrcafnneofthe Lord. And therefore : 
 
 may bring Chriftianato his Church , as the Aflc caried 
 
 Chriit to the temple, I fjvtoa!! PuaJicis 3b fpuke he to his 
 
 difupLc?:Go ye to Bcthphagc, go to Poets, Hiiiorians, and 
 
 K k 3 Phi- 
 
26i Of the vfe of Fat hers, 
 
 Philofophers, and there (hall yc find an AfTc tycd and her colt, 
 
 loofe them and bring them hither, for the Lordhathneedc of 
 
 them. 
 
 4. Ob % UMofis though learned in all the wifedome of the E- 
 gy ptians, yet preached he nought to the people , but from the 
 mouth of the Lord. The Prophets , though filled with know- 
 ledge, yet propheficd they notofanypriuatemotion,orby the 
 will of man, but fpakeonelyas they weremoued by the holy 
 Ghoft^./VM .ai. Yea euen Ba/aa duxft not for an houfc full of 
 gold go beyond the word of the Lord to fay more or \tffc 9 N*m. 
 2 2.i8.Chtifthimfelfe preached nothing but what he receiucd 
 from his father, lob. 1 2. 49. 50. and charged his Apoftles to 
 preach whatfoeuer he commanded them,& nought elfe, Mat. 
 iZlptjtqufrn'* 28.20. therefore his fent-ones and meflengers may preach no- 
 imfsi tr*nt *&. thing but his word. 
 
 alrl°pauctt Un ' 1 ■ Rcjp. By this reafon no Preacher may fpeake a fentencc 
 fummturerum fa his Sermon, which is not immediatly the Scripture, accor- 
 wnrnpuprxfi- ding to matter, forme, and w r ords: and fhallwe fo condemnc 
 I * r ?^ r at* all the men ofGod, preaching (ince the Apoltles times? Nay, 
 Qmrnenuncap. o<n of thine owne mouth will I iudge thee, 6 eutll feruant and 
 J-J^jJ^flouthfull: For what (hall we thinke then of our talking Prea- 
 fhtutxmore ^ chers, who fpeake moft of their owne braine, and in many fen- 
 "rrume»"r&* * ences fpeake often neither Scripture,nor fcant good reafon to 
 fttctpua capua their people? 
 
 'bn}{l™u!£u- 2 By this reafon, they may not allcage (Saltans exposition, 
 gexdaproponere, vnlefle they will make him the thirteenth Apoftle, and hath his 
 "!t*^tk*tz I. Comments by diuine infpiration,as had the Apoftles.Nay,this 
 skDnMtu p™. cxcludeth Fathers, Do<5tors,and Schoolemen out of our Ser- 
 yropimxapA i. mons, when we difpute againft the Papifts. 
 i t ?>?D'f } ''nde 1 ^k° knoweth whether thefe holy men of God \Ccd not 
 fit,vtp*rtes u- fecular learning in their Sermons as well as Saint Paui'f Their 
 brorumT>,ophc^ p ro p ne fi es that w r e haue, are but eenerall notes, andfitmmaca- 
 
 ttcorum inter at* t r ' tii~ . j r» 
 
 «« (atu cobA- pita or their Sermons, as tne e Learned obterue.AiidyetS./>^- 
 %W<££n. bro f e Ltb ' 3. defidty cap. 1 . dare auouch, that euen in thefe gene- 
 l*. uinfatun rail notes oftheir Sermons,tbe Prophets haue relation to poe- 
 \TurtJ. e Z& "call (lories. And Saint lerome ^Epift.tJ'Rjm.auouchethitof 
 Hi *nnou»«. both, dying; Qmsnefcut &in CMofe & inVropbetArwn vo- 
 
 htmi- 
 
andfccuhr learning in Sermens. * 263 
 
 iumimbus, cfM<zd*ma$Hmpta de C] em tltum libra: Who can be ig- 
 norant,thatin miofcsznd the Prophcts,(ome things arc taken 
 out of the bookes of the Gentiles? 
 
 For the Apofllej, though in their Epiftlcs to particular Chur- 
 ches, none (fauc Saint 7Wr)cite hiimanitie^ctwho can (new 
 that in their popular Sermons to the Gentiles throughout the 
 whole world , they alleagcd not truth out of Poets, Philofo- 
 phers, and Hiilorians, feeing ChriR promifed them, that his 
 fpirit fhould lcadc them, not onely into truth, but tn otnncm ve- 
 ritatrm, into all truth? foh.\6. 1 } . 
 
 4 Though neither did, as in fhewing vs the immediat will 
 of God, and laying downe the grounds of faith, it was notfo 
 conuenienttomixcitwithmens precepts: yet in expounding 
 this will, in enplaning the fence ofwords and phrafc of fpeech, 
 in declaring the nature of birds, beads, and (tones,&c. to 
 which they allude, we cannot cut the word aright, without the 
 vfe ofGrarnmarians in the proprietie & acceptation of words: 
 without helpe of Logicians in difhnguiChing ambiguitic*:with- 
 out ayde of Rhetoricians in following precepts and rules cf 
 fpcech to perfwadc: without hclpe of Hii:onogr3pbers to cal- 
 culate times: of naturall Philofophic , to (can caufes and their 
 effects: Geometric, to rind lues and fituations , and fuchlikc. 
 Wherefore though they oncly (pake immediatiy from the 
 Lord in declaring his will, yet can we not without thefe helps, 
 expound it fully to cucry mans conccipt. Ul'fofts receiucd the 
 law from the Lord at mount Sinai: bringeth he nought clfc to 
 expound it to Ifrael? The Prophets explanc AU'es pentAteuch. 
 bring they nought clfe to declare it to the Iewcs? Chtirl and his 
 Apodlesexplane the Prophets: did not the holv Spirit cauie 
 them to bring Allegories, Tropes, Parables, and Similitudes, 
 v?ith many other things, which arc not in the Prophets ro ex- 
 pound them? And how can we filly ones of our lclucSjopcn all 
 the meanings ofallthefc, fhew the nature of th'rv^s to which 
 they allude, note the riq' it acceptatio of words whic h arc ambi- 
 find out the did ince of places which thev infiniutc, and 
 fuch itkc,without Philofophcrs, Poets, Hidorians, who liaue 
 truly declared them at lariH? The rcalon then follovvcth nor, 
 
 The 
 
flit i*<Mtrd 
 
 *4f>ptOB. 
 
 lt«[eph.hb.%t 
 
 264 * Of the vfe of Fathers, 
 
 The Prophets and Apoltles in laying downe the will of God 
 and^grounds of faith,fpake nothing but what they receiued im- 
 mediatly from the Lord; iherfore Preachers in further opening 
 of this will,may not bring any truth from writers to expound it, 
 or make it more plaine to the ignorant. Why then are any ex- 
 positions otcommenters alledged > why do we open it by our 
 own difcourfe,tanging one fentence beyond the very words of 
 the word ? but oneiy becauie they and we fpeake that which 
 confenteth with the do&rin of faith? A r,d why is it not as good 
 from Philofophers, Poets and Hiftoiians, as from our owne 
 braine, when it futeth with truth of the word, and is according 
 to the analogic or faith. 
 
 5. Other reafons kept the Prophets andApoftles fromal- 
 leadging Secular learning to their people, which reftrainenot 
 vs Chriltians, Firft there were few or no fecular writers before 
 Mofes wrote, as witnefled f Iofephtu with others , then fore he 
 could not cite any. And yet being learned in all ihc wifdome of 
 Egypt,fee bowinhis books,cfpecially Genefis,Philofophie,A- 
 fTronomie,Geographie,Arithmetikc, Hiitoriographie,and the 
 liberal Arts (hew themielues: without the axiomes,maxims and 
 principles wherof,we fee commentators cannot fully expound 
 him. And how then can we dcuide that word aright,and fearch 
 his fcriptures to the bottorne, as we are commatmded lohn 5. 
 without thefe heipes affoorded vs from the LordPSecondly for 
 the Prophets, for Chrilt and his Apoftles , to what end ftiould 
 they haue allcaged any learning of the prophane Gentils to the 
 Iewes,who hated them extreamely?They abhorred their com- 
 panie,and would not meddle with them, lohn 4.9. much more 
 would they detefl their do#rine,accordingto thatlaw,£V#r.7. 
 They thought it pollution to eate of their meatc, *AR$ 1 1.3. 
 much more to taft of their learning. They thought it pollution 
 to admit their perfons into their Temple, AEls 21.28.2p.and 
 Smade them ftand without as lTrangers,Z#^ 18.13. much lefle 
 would they admit their doctrine into their hearts, though they 
 heard it with their earcs. And yet r Pau/bciug taught by Gatxa- 
 /W,and skilfull in fecular learning, thought it fit to cite it to the 
 Gcmilesjwho he knew woud recciuc and bclceue ir,which for 
 
 the 
 
and S cedar le&rntng in Semwns. 1 65 
 
 the contrary rcafon hcwould not do ro the Icwes. Wherefore 
 fith neither this rcafon hindreth vs,for God hath giuen vs thefe 
 helpes toexplanc andcontcfiateto his word: and feeing we 
 lcamethcfe heathen authors from ouryouth, toinforme our 
 vnderftandings , and reforme our wils , and know themro be 
 truth from the Lo:d,whoistheauthorofal truth,wc may more 
 lawfully vfe them for opening of his word when we find them 
 agreeable thereunto. 
 
 jJJh. Yea but hremic (chap. 14. 14) counts them faifc Pro- 
 phets,who fpake any thing which they had not from the Lord, 
 but propheficd their owne vifion, vanitic, and dcceitmlnefTc of 
 their ownc heart. And chap.23.2i,Thcy propheficd (faith the 
 Lord) when I fpake not vnto them. But if they had Mood in 
 my counfel, they would haue declared my words vnto my peo- 
 ple , and not haue prophefied the deccipt of their owne heart. 
 They thinke to caufe my people to forget my name by their 
 dreamcs,which they tel euery man to his ncighbour.l he Pro- 
 phet that hath a dreamejet him tell a dreame; and he that hath 
 my wordjet him fpcakemyword faithfully. What is the chafTe 
 to the whcatc,faith the Lord? Ergo they arc falle teachers, who 
 fpeakc from any but the Lord in his rcuealed word. 
 
 1 ,T^rfff. This place roucheth them mo(t,who in a priuatc fpi- 
 rit offingulantie , refufingall other mens writings, open and 
 preach his word, prcfumptuoufly relying wholy on their owne 
 iudgcment,and fo make the Scripture propria e xp!icatwMs,con- 
 demned by the A poftlc 2. Pet. 1 .2 o. It touchcth not them,who 
 follow the iudgemcntofGod$Church,& conduct of that fpirit 
 which animateth the whole bodicofChrift,thc true expohii- 
 ons of Fuhcrs,commcnrators,and grathcr truth difperfed a- 
 mong the hcathens/ccing the truth in al thefc is oncly from the 
 Lord. 
 
 1. /<t*/w*- reprooueth them who fpake that which was not 
 from the Lord:but all truth in lccular writers being fro the holy 
 GholtjCucn from the Loid,as anonc fhall be fhcwed,this place 
 rather is for it then againftir. He counts themfalfc Prophets, 
 becaufc they fpake their own viflon that was falmood,as he af- 
 ter expounds it vcrf. 26. a 7. and mixed their lies with his truth, 
 
 LI as 
 
2 66 Of the vfe of Fathers, 
 
 as chaffe with wheate; as the auncient and moderne both cx- 
 pound it. And if any preach fahhood out offecular writers, this 
 place checkeih his teaching : if truth iiitablc to the rule and 
 lquareofGods word,he fpeakethfro tha Lord, who is author 
 of all truth, as in my next anfwer fhall be fhewed. Wherefore as 
 the ApotHe prophefied of thefe latter times, that fome Aiould 
 fo farre giue heedvnto fpirits oferrour, and d'odtrine of diuels, 
 that they wold command to abftaine from fome kind of mcates, 
 i .Tim.^. io may I fay of them that forbid vs the lawfull vfe of 
 prophane writers ; which God hath giuen to be receiued with 
 thankefgiuing of them that belceue and know the truth. For as 
 eucry creature of God, fo cuery truth fro God is good, and no- 
 thing of it ought to be refu fed if it be receiued with thankef- 
 giuing,for it is fancMed by the word of God and prayer. 
 . 6.0b % Yea but Saint Taul cbargeth euery Miniftcr,^ V-n- 
 \oi , i£cLWtiLKiiv*'\' t T'im>iA< that he teach none other doctrine, 
 butkeepeche patterncof whdlefomc words which we haue of 
 Saint Pati/,2.Ttm.T .1 3 . And if any manfpeake in the pulpit, 
 lethimfpeakc as the words of God, 1.^^.4. Therefore neither 
 rmy we fpeake any other thing, nor otherwife,thenis in the 
 word,which is to adulterate,and like huc(ters,to mingle it with 
 humane deuices. 2.O.4. 
 
 i.%etp. ByflT??o^/cTrfcrxaAH>,the Apoftle meaner h teaching 
 otherwifc then agrceth with truth and analogic of faith in ihe 
 fcripturcs, as he expounds himfelfe, \.Ttm.6.7,.n T /< i-npft- 
 JW*aeAe7 , )y ph Tfoj ^yyra.i vyialvvft hoyoig, &c. If any man 
 teach othciwile , and conlenteth not to the whole feme words 
 ofour Lord lefus C hri(t,and-to the doctrine which is according 
 to godlineflc: and no fecular learning which confentcth not to 
 Gods word.may wc bring,I oonfefle. 
 
 2. Thefe places (if they marke them) make moft for the vfe of 
 fecular learning in fermons:f6r the Apoftle forbidding to teach 
 any other doctrine then cofenteth to Godswordjimplieth^hat 
 we may bring ab extrinfico^h^^otutx is confonant thereunto. 
 He faith nor, If any man preach any other thing then the fcrip. 
 ture;but if he preach any other thing, and confenteth not to the 
 do&rine of godlinefle . If he meant, our doctrine fliould be 
 
 nought 
 
 
*nd Secular learning in Sermons. 1 67 
 
 nought but fcripture, why willes he it to content thereunto? 
 He bids vs keepe the/>4//w^of the wholelomc word/hercforc 
 allowes he to vie vvhatfoeucr truth is conionantto that pattern. 
 He faith not, Keepe the wholefome word, and fpeakc nothing 
 elfe; but keepe Cwtutojiv, the patterne, whereto all doctrines 
 mu(t accord. We mult vfc it as a famplarof truth: how H it a 
 famplarandparternc if we bring nought elfe but it (elfe? Nei- 
 ther faith he: If any fpeake,lethim fpeakc the words of God 
 and nought elfe, huificnt loquitur, let him ipeake as the words 
 of God,that \s,fecundum an. tooutmfiiet , according to the mea- 
 lure,proportion and analogic of faith in the word, ^0**. 1 2. 
 
 3. Wherefore the Apoftle here alloweth Preachers to bring 
 all truth whatfoeucr agreeth with the word of truth, and con- 
 fentethto the do£trinc of Chrift. 
 
 7.0b. Chrift fent me to preach the Gofpell, not with wife- 
 dome of words ^ leaft the croflc of Chrift fhould be made of none 
 crTc&,faith Paul 1.^0^.1.17. And I brethren w hen I came to 
 you,came not with cxcellcncie of words, or of wifedome, nei- 
 ther flood my fpecch and my preaching in the intifing fpcech 
 of mans wifedome, but in theplaineeuidenceofthelpirit and 
 of pov\er,that your faith fhould not be in the wifJomcofmen, 
 butin the power of God, i.Cortn. 2. 1.4. 5. Therefore all mans 
 wifedome offecular learning and plcafant eloquence fhould be 
 abandoned in rhc lips ofthe Preacher. And this place is their 
 ^Achilla that k:ls vs, as they thinke. 
 
 I .%fjf. Hie locHi placet craffh tflU tkeolog/j , qui fibi in coeU 
 vidrntur cfc,<]u'jdfrocul al:fint ab omm eloquently.: Tins place in- 
 deed (fa it Y^Erdfmm) pleaieth thefc grofie patcdD!uincs,v\ho bStk 
 thinke themfclncs in hcaucn becaufc they are farrc from all c- '/'•«« ^«**»«* 
 lotjr.cncc. £m fu* ijworami t p.urocin.wtur fenttunt Paulum hie 
 dimnn.xft* Rhctoric.im efoqurnttam^xejvtfita & felefta verba. /ir- 
 monem mundum & terfum dtJal'ftcam docendi rationem, human* 
 JapienrMmfu.11 a ?radu consent em '.-They who patronage their 
 ignorance faith Ptmermwoti thefc words, thinke Paul here 
 condemned Rhetorical cloqveiKc.cxquihre and choifc words, 
 fine and cleanly lpcech , and Irinnnc wifedome of words in it 
 owncmcafurc anddcgicc . Hot loco abutnntur nonnulh c§*it>a 
 
 L 1 2 bona* 
 
2 6*8 Of the vfe of Fathers, 
 
 bor.xi liter as> vt barbariem & rudttatem defendant tanquam rem 
 Euangelio congruent em: eruditionem verb & ftnditin% politiorU 
 i TnUfAcis x ferTHom* in mimftro minime ferendum ejfe cenfent, faith l Aretitis 9 
 ™£" u r ™Z„». difcuflingthisqucftiori and anfwcring this place . This place 
 MtiroEuinge'j they abufe (fay thefe three learned mcn)to pratronizc their bar- 
 fem itkex. 'p ar0 us ignorance and rudenefle in preaching. 
 
 Shall I anfwer them with the auncient Fathers on this point? 
 No, it were in vaine : they are not afhamed to proclaime 
 in Athens and eare of all learning, Nos non ctiramiu qnid dtcunt 
 PatresjNt care not whatfoeuer the Fathers fay. Wherefore fee- 
 ing in (read of the Fathers they haue children,whom they make 
 Princes in all lands, I will anfwer them with C Uluin y P. Martyr > 
 *s4retitujrlemingiits and Guaither on thefe words. 
 » To begin with the chicfeft and firft.Here two queftions arifc, 
 j' faith Calvin on this place ; one,vvhether Paxlherc condemncth 
 » vvholy the wifedomc of words as aduerfary to Chrift?No,faith 
 m he, k ratione valde dijfentanenm <?/?,It is very dilTonant from rea- 
 >> fon, that Saint Paul fhouldcondcmne thofe arts, which iseui- 
 >' dent,are the excellent giftsof God,wherby as with inltruments 
 » men are helped to good vfes. The arts, as" they are not fuperlti- 
 » tious,but containe folide learning: fo no doubt they came from 
 » the holy G ho(t,and the profue that commeth by them muft be 
 '> afcribed to none but the Lord. This therefore that TWhere 
 » fpeaketh,mu(t not betaken mcontumeltamartiti^o difgrace the 
 » arts,as ifthcy were repugnant topietie. This Caluin on thefirft 
 queftion,that the Apoftle fpeaketh nought in this place againlt 
 the arts and fecular learningor wifdome of words in the pulpir. 
 A fecond queftion hepropofeth, whether PWmeaneth 
 99 there is fo perpetuall contrarictie and iarre betweene the do- 
 3' clrine of the Gofpcll and eloquence,that they cannot ftandto- 
 j> gether, and that the preaching oftheGofpell is contaminated, 
 ajiquis ad earn ornandam eloquent it color adhibeatur % tor the Apo- 
 j> (tie faith, the croiTe of Chrirt is made of none effect, if any 
 v wifedome of words beadioyned. I anfwer (faith he) we muft 
 » confiderto whom P^/herefpake^ namely to the Corinthians, 
 j> whofe eares itched with a foolidi defire ofmagniloqucnce.Be- 
 n fore other therefore were they to be called back to the humility 
 
 of 
 
andficuUr le/irnin? in Sermons. 7 6$ 
 
 ofthc croflc, that they might Icarne to embrace nakedly Chrift, » 
 and (imply the Gofpell without deccipt,and therefore came he » 
 not to them in the wifedome of words. 3 > 
 
 But whatf faith hcjif any now PauU nitidth different Euan- 3 , 
 geltj d§cinnam eloquenttat/iuftretrby preaching more elegantly » 
 then Saint Paul beautificth the Gofpell with eloquence and >» 
 wifedomc ofwords? is he therefore to be refufed, as if he con- » 
 taminated it,orobfcurcd the glory of Chri(t?Ianfwcrfirii(iaith » 
 fo/utn) Eloquent iam nihil puvnare cum fimpltcitate Su4mgtHt % n 
 that eloquence is no way againft the fimplicitie of the Gofpell, >, 
 which without difdaine not onely ycelds to it, but iubiedtcth it » 
 felfe, and like an handmaid fcrucs and waites on her miftreflc. „ 
 For as Aujlwe fpeaketh : He who gaue vs 'Peter a hfherman, » 
 gauevs alfo Cyprian a Rhetorician, whereby he fignifieth that j, 
 both are of God : howfoeuer the one which in dignitie was ,* 
 muchfuperior, was dcftitutc of all grace offpeech: the other >» 
 whofittethathisfeet, excelled in eloquence. H:s condufion >, 
 is, This eloquence therefore is not to be condemned nor aban- „ 
 doned, which aymcth not at tbis,to hold ChriiUans in the out- >> 
 ward colour ofwords, that it may inebriate their eares \\ith,> 
 vaine obletftation and delight, but that it may bring vs by,, 
 perfwafion to rccciuc the (implicitic ofthc Gofpell: Vt dentque » 
 tantjuumprxcoriis off.i iofwratur, ad comp.irandampifcatoribus il- ,, 
 lis & idistis AudientiAtn: That like a Crycr it may get thofc Idi- „ 
 ots and fiHiermen audience , qui nihil prtter Atrkm energum i3 
 gratis habeut, who haue no grace of fpeech to perfwade,but ,, 
 onely the power and iPticaue of the fpirit. The fumme of his * 
 anfweris, that this place is no cloakc for the rude and illiterate 
 preaching of any, feeing Paule fpcakes nought here againlt the 
 vfc of good arts in Sermons, as it they were repugnant to pic- 
 tic. 2.That he fpake but this to taxe the itching cares ofthc Co- 
 rinths, who thtrfted after nought hue eloquence in their prea- 
 chers: for whiw h caufe he preached to them onely in (implicitic 
 ofwords to bu is them backc from that humor. ;. That a Mi- 
 nister may lawfully, yea mutt nccciiirilv mtidms PamUdtjfertre, 
 preach more eloquently then P.tuie, that hit eloquence like a 
 crycr or pcrfwadcr, may allure aud'tors to the fnnplititic of the 
 LI 3 Got 
 
2 jo Of the vfe of Fathers^ 
 
 Gofpell, and get audience to thofe fifliermcn and idiots , who 
 haue nograccofperfvvading,but from the efflcacieofthe fpU 
 rit.What ftiould I cite the reft, Plato eft inftar omnium to thefc 
 men. Hemingias on this place iumpeth with Caimus expofition, 
 rcloluing } that a Preacher may adorne and bcautifie the Gofpel, 
 nitidtonfermone Tanlo^ with more enticing fpeech ofmans wif- 
 dome, with wifedome of words, and a more polifhed (tile then 
 Saint P antes. Licet quidem omnielo^uentU aratU illuftrare Euan* 
 gelium: It is lawfull (faith he) to illuftrate and garnifh the Go£ 
 pell with al grace of eloquence,fo that men be not made drunk 
 with vainc delight of words. And in fine he aduifeth vs in what 
 part of our Sermon we (hould vfe it,pr<tftat , it is bed to vfe 
 plainnefle and fimplicitie in teaching, grandiloquence and c- 
 loquence in exhorting and confuting. 
 
 Peter CAIartyr agreeing with both their cxpofitions , giues 
 two good leflbns, one to learned Preachers , that although in 
 preaching the Gofpell they be decked with thefc good arts, 
 yet they trult not in them. Another to illiterate and rude fpea- 
 kers: Neqne pr&textufermonis impoliiioris dtutnarum Scriptura- 
 rptm committer e debent Eccleftaftici homines, vt de indaflria pmide 
 loqtiantttrM'wftws and Ecclefiafticall men muft not ofpurpofc 
 fpeake rudely vnder this pretence, that the Scriptures (rile is 
 not fo eloquent. 
 
 Gua/ther is of the fame iudgement on this place, and Aretim 
 in his cited Problemes anfwereth this place fo largely , that I 
 cannot cite him. 
 
 Thereafonswhy the Apoftles vfed not, nor needed elo- 
 quence, and why for vs it is more neccflaric, are thefe out of P. 
 yJMartyr. Firft, perfect Rhetoncke was (b rare a thing,(as 7>/- 
 ly prefcribed an Oraror,thst none could attaine,) that Chrilt at 
 nrft publifhing of his Gofpell chofe notfo rare, hard and labo- 
 rious a meanes, becaufe he had need of many who could not 
 eafily be found,and when afterward they came,he refufed them 
 not, faith Chryfoftome. 
 
 2 It had bene fufpitious, to haue perfwaded this new do- 
 ctrine (as it feemed) by wifedome of words, enticing fpeech of 
 Orators, Philofophers, Poets, and coloured eloquence , left 
 
 the 
 
andfccuUr learning m Sermons. 271 
 
 the hearers fhould report, they were allured by enticing fpeech . vr 
 
 it c ill/* l i r k Htqusptm 
 
 to beleeue it, and not forced by the fp 11 it: but we knowing it/«7#/4« -.<- 
 tobetruc,andbeleeuingittobeofGod,wantoncly eloquent , 
 preaching it to perlwadevs obedience, and to aliurevs to rol- r -*.\&nde 
 low it in ourliues, which cannot be effected without grace of f^l'J 4 ^ '"' 
 fpeech, and power from aboue,as k Ortgen obferues. ** ?«<*.,*. 
 
 2, The fpirit wherewith they wereinfpired , was more po- !^' \ 
 werfull in them, then it is in vs.- "Vaut fpake in the euiclencc of "■»« . 
 the fpirit, 1. Cor. 2. and therefore as 1 Erafmiu well cbieructh: *^',/'« x ^ 4 
 jQttomam nonommbtu* forte etiamnullis ea donorum vbtttM ob~ x "q»<>>tcfi-e 
 ^^" w • j a 1 n r j j ■• ****■ 
 
 tin<rit a Jptrttti qu<t ApoltolM, nulla jhct it tmpteta* cjuoa aonts ti.uu qi4l UtHmwm 
 
 dimiHuttim efl^fuppleredifciplinarum admimculis. Seeing few or f- ro ' e: ' iu ^ '•• 
 nonchaucthat power and gifts of the fpirit that the Apcftles icwrCiifum ' 
 had, it is nctamilTctofupply that defect with eloquence and \^-'' atTAU 
 the arts. 
 
 4 God gaue them power to workc miracles, and when 
 they preached the Lord wrought with them, and confirmed 
 and perfvvaded their word with (igncs that followed, /I At^t 6. 
 10. Godhimfelfe barcwitneflcto their preaching both with 
 fignes and wonders, and with diucrfe muades and gifts of the 
 holy Ghoft according to his ownc \\i\[,Hel>. 2.4. And ihereforc 
 needed theynot in eloquence. becaufc their prcacrvng was rrtth 
 fewer of doing miracles, 1 . £or. 2. as TheophiUfl: and Chryfeflom 
 obferu?. Which porter to pcrfwade feeing we want, with thofc 
 other extraor ■ iinarie gifts, 1 . Cor. 1 2. M.uoribus dicendi vmbm 
 bpy.s rjh fa'th m Uftifttnty It quteunqMevaluu adcommoHendos a- m id, ^iedt. 
 mmnsGrnt n-cefcrm. && HM* 
 
 c It was nice:, rude and illiterate men mould hrftp'an: the 
 Gofpcll, anew and (Irangc doctrine to I mac fifth 
 
 weak-!' things confound rug thenvgbtic,ind fooliih things the 
 , it rHrgbetpp the ringer of God, and woikc of 
 
 hishand*: and therefore WJM itlbmarutllous in their eyes, as 
 we fee, Art. ?. 7. A l..\.\ 3. But for? J / i e\plodendnm ejl , (faith 
 
 n Martyr arc to be m f cmnt „ t im 
 
 hiuV -i at who falil y thinke,that /'..'.'//or the Go pell dothfwfln 
 
 \i!it*re % cither take away or ieiTcn this wii th< m 
 
 World. It is not condemned of the ApoAlc, butuulut the I 
 
 Apo- 
 
272 Of the vfe of Fathers, 
 
 n Apoftles fo mingled it with religion, that they left Chri(r,trou- 
 p bled the Church with fcifme, ei^primas durent (trfummam itt- 
 dicijdepietate y and preferred it before the doctrine of the Gof- 
 pell, making it the chiefeft Iudge and Vmpier in matters of 
 faith, which none in this Church doth, I am fure. The fumme 
 of his anfvver is, that although Chrift for good reafons vfed not 
 then this externall eloquence in firft planting the Gofpell,yet 
 refufeth he it not when it commeth, as we fee in all ages. For 
 • Htmii \,in x. as ° Chryfoflome well noteth on this place which they vrge , He 
 *** whoatfirft needed not learned men/if afterward hctookethem 
 
 to preach, it was quomatn noluit v Ham fa cere differ entiam , be- 
 caufe he would not make any difference of either, and after- 
 ward when they came he refufed them not. 
 
 Secondly, whereas theypleadc, the impolifhed and rude 
 ftileofthe Scripture for a cloak e of their homely, if not barba- 
 rous fpeaking; they build vpon a falfe ground, h is not fo naked 
 as they thinke, nor fo incult as their manner of teaching. It ap- 
 f ttmiU j.ii pearcth,(faith P Origen) ScripturAm diuinam/ion (vt plnrimU vi- 
 <3en. 45.^-4 . detur^inerudito & Agrefli fermone compoJitAm effe,fid/ecund/im 
 fltb.4.4edie.difcip/inam divtim erttditionis Apt at am. No, faith 1 ssfufline^ 
 ch,(i. c*}. 6. ^though he r confeffeth, at flrfr he was offended with the fim- 
 W+ pie (Vile ofthe Scripture) from his owne knowledge and cxpe- 
 
 rimcntall reading: Vbieos intelligo y non folnm nihil eUfapientitu^ 
 verttrnetiam nihil eioquentius mihi videri foteft , & Audeo dicere, 
 tmnesy qui retle intellignnt qmdilli loq*tvtntur,poffem quidemfi va- 
 caret, emnes virtutes & ornament a eloquentU oflendere tn Scrip- 
 fbHacft ****** And in the next f Chapter , he fheweth by many exam- 
 pies, how cuenin the Apoftles writings (which in the iudge- 
 mcntofall men come farre (hort of the Prophets in this point) 
 eloquence is a perpctuall companion of wifedome. For proofe 
 whereof, he referrethvs to the firft Chapter to the Romanies, 
 ver.^4.5 .to the whole eighth Chapter,which is a whole chap- 
 ter of Tropes and Figures; as alfo to 2. fain. 1 1 .1 6. to the end. 
 And though we fay not ( faith he) this Apoftle followed the 
 precepts of eloquence, yet deny we not , that eloquence fol- 
 lowed his wifedome as amaide on her miftrefle. Comes fapien* 
 ti4>dnx elocmentU , eloquence was a companion of his wife- 
 dome, 
 
 *d*a.a>ri/i. 
 
Mnd Secular learning in Sermons. 2 73 
 
 dome, and his wifdomc a guide to his eloqucnccltlam/etfuens, 
 ifidmpr4.ee dens, & fequentem non rejpuens. No, the Scripture is 
 generally moft eloquent in the ftrudture, in the text and web, 
 and no leflc elegant in the (xyle andphrafeof words. For the 
 (Trudtureofit, c ///y;^^fheweth,ill figures. tropcs,and (themes ilWff.** 
 ofOrators and prophane Rhetoricians to be in greater abun- {£]%*. ' 
 dance in Scripture, then in any fccular Writer w hatloeuer.Yea 
 he auouchcth from his owne reading , that he finds it as elo- 
 quent in fty Ic, as molt elegant Poets and lccular Authors that 
 euervvrotc,and doth equalise it in eloquence offorme or frame 
 and in clegancic offtyle with Homer ^indarnsyOt any other, as 
 by manifold collation he doth exemphfie and fliewrlet any man 
 readc hisfirft Tiz£\DeJlj!ofacr. literr.rr.rn> and trult his ovvnc 
 eyes. 
 
 u Hyperiu finds no leflc, Omr.es veneres, /epores, Uutici£sfer~ ■ W J^j "'• 
 Viom<) numerofiim compofutonem, vocum barmonum, & vniuer- v^.' f . 
 fHrncpparatum^Hi ex duendi dt^erenaij^artibiu petifolet , tn fil- 
 er is Uteris denftm confertimcjtse {t eft em fubeo Ieronjmum) Itcet tn- 
 t/entre: efpccially in the original! tongue wherein they fpakc oc 
 wrote. For though thefe penmen of the diuine bookes, faith 
 x **Ambro(e, wrote not according to art, but grace abouc art, xL1b.1if.fi. 
 yet they tyhoiufl wrote of c^rr, found itfirlt in them, and tooke y **' 
 their precepts and rdes of Ilhctoricke and Oratorie out of 
 them. 
 
 r Rupertw i by many inflancesout ofitfhewcth.thnt all kind 
 and parts ofRhetoruke are fully contained in ihc Sermons of 
 the Prophets and Apollles, whicn becaufc he fo largely dccla- 
 icth, I icfciic thee vnto him, or vnto Saint AuftmJib.^Je docl, 
 ^r//foar*,where learnedly and largely he proucth this point. 
 Wherefore we plaincly ice,that although the miftrciTcThcolo- 
 gic like the Kings daughter, be all ^brious with n, in her mat- 
 ter, infpirit, ami fcnic.yei ishcrraimcntalfo ofneedle worke: 
 and the other arts , the virgins that bcherfcllowesand follow- 
 ers, and haue decked her, may bcare her company, and be 
 brought imo the kings pillace and houfc or God. 
 
 Puultntts indeed, as)' /^m^rchteth, wasofTended with the y Tpfi.wPm- 
 fimplicitic of the Scnptuic, cr^/fVi/tt t ttevcrbor^m,iv\d\\\xh U ' 
 
 M m the 
 
1 74 Of the vfe &f Fathers^ 
 
 the bafeneffc of their ftylc. But who Co readeththemintherr • 
 owne tongues, (hall find them, as moft eloquent in the forme 
 and frame of fpeech, (hadowing out things by all rhctoricall 
 Tropes, exornanons,parable$,allufions ; figiires,andilmilies in 
 all places: fo no lefle elegant and poliflicd in their ftyle. Take 
 but inftance in the moft elegant Prophet for Hebrew in the 
 old, and moft eloquent Apoftlc for Grecke in the new Tefta- 
 ment , and iudgc of Hercules by hisfoote. 
 ^ Efif&i P*«- Efa** mfermonefuo diferttu eft % faith z Ierome , who tra nfla- 
 Um & sufiocb. ted, expounded, and read him better then any of vs do : and he 
 tntranj at. /«. g| ue$ ^ rca f on . jQuippe vir nobilis & vrbant elequevtidZfiec ha- 
 bens cjtiiccjuaniin eloquiorufltcitatis admtxtum. The fermons of 
 Efay'm his owne idiome and tongue are molt eloquent faith 
 « ?r*f*ijnefa. * 72 ullinger y who read him, and preached on euery verfe in his 
 Prophcfie: Neqtte ipfiw-, velDemrftbenis, ant Cictror.is orationes 
 cam ijs conferenda.See chap. 5.7. how with -Salomon he fought 
 out prettie and pleafant words, he looked for Afifpat , and be- 
 hold Mijpach : \oxZedecah y and behold Zenakah. Thefe de- 
 lightfull words he affc&ed, vt mutande liter am vnam in his y ele- 
 b Lib.ij* Efa. gantem flrutturam fpnamj^ verborum redderet, faith S. fc Ierome. 
 s ' 7 ' But behold him efpecially chap^.defcribingthewickedneffe 
 
 of the people with a grieuous expoftulation, how it aboundcth 
 with figures and tropes, Anapkorisjoom&otelentis^ Antonomafijs, 
 Afetaphoris y Gradationibas, & (^9parationibmpatheticis y a s lumtu 
 oblerueth:fee in what pathetical eloquece & elegacy of words, 
 verf, 16. he exclaimeth nu onjiitiii njjcina »*i fa »h »n »V'fi 
 and deciphering their ruine, he compareth it to an huntingjVer. 
 1 7. where is Rift,feare : fecondly the pit : a fnare to catch them 
 as a prey. And marke his woxds,Pachad } pachath,pach; on which 
 words CMufcului auoucheth,^^/ hie vates conewnitatem quan- 
 dam vocum , this Prophet hath a certaine concinnitie of words, 
 which not cafily anie can tranflate ; adding , apparet ilium fludU 
 fuijfe concinnandis vocibwdeditttm, it appeareth he was giuen to 
 the ftudie of elegancieof words; and he rhetorically runneth on 
 thefe three againe, verfe 1 8.1 9. 
 
 Iudge by this place of the reft : and let anie man giuc mc a 
 rcafon why Efay fhould write and fpeakc a more poliflied and 
 
 fine 
 
*nd Secular learning in Sermons. 1 75 
 
 fine Rile then tsfmos, who is tmperttwfermone , as c Jerome no- ' *<{«<*-*• 
 teth, but becaufe he was of the bloud toy all , and brought vp at 
 the Court , where the idiomc was more elegant and pure; and 
 Amos a rude and rura!l heardman, called from thefhecpfold to 
 preach, and God vfed both their fry les and manner offpeaking 
 as naturally they were endued . And why may he notvfc his 
 miniltcry wherbath a more learned tongue,as his who fpeaketh 
 more incultly? 
 
 Come from Efay the mofr eloquent Prophet for the Hcbrue 
 in the old, to Pnule the molt elegant ApolUe, for the Greeke,in 
 the new Teltamcnt.See what pleafant words he arTc&eth,/^. 
 1.20. where he calleth the Gentiles full <t//xi« , KctK U , to??*'*, 
 vorifi&jrfivv, &trwriTv( 1 dLMvUrvf, &c. On \\ hich wordes euen 
 'Pifcator could not but confefle, P aulum iftbrumverborumpare- 
 nom<\fiadclecl*tumfiu{fef.\\tt Panic was euen delighted with this 
 Paronoma/ie and Jikeneflc of words. Soagaincfoz*. I2..^fx« 
 
 prgp^foyHKTctf* S.n'ffovHr, ol».<l %^vt\v «< tI faSfopny. This 
 
 elcgancie of words we find in J.PW, whole rudeltyle(as they 
 call it) they pretend for barbarous rulticitie. Quifocordes & tg~ 
 n.\ut funt ^Yttexunt Poult (vt vacant) imperitum, ncfctltcet ob eU 
 recjutrjtxrdotlrina: they that arc flouthfull and fluts, pretend 
 the vnskilfulnffle of TVw/^as they call it) namely leait learning 
 fhould be required ofthem , faith d Wjricm* But indeed as he 4 cUmu+tm* 
 was more learned in humane learning then they all fo fhall they J**J *A* 
 tha f . fcarch, find,that he was mere perfwading & eloquent then '* 
 they all. He , whoprefently vronhis conuerfion, confounded 
 K> many learned Ic\ves,<^#/. 9. He whom the men ofLyftra 
 for his eloquence called tMtrcmru , and would haue faenficed 
 v no him , crying out , Gods arecomedowneto vs inthehke- 
 nefTv of men , tsffl, 1 4. He, trm confuted not onely molt lear- 
 ned and eloquent men, but of thofe euen Phtlofophers , nor 
 thofe common, but them of Athens , aid ofthofe the Stoickes, 
 , as one notcth, tsfll. 1 7. He, that 
 Continued his preaching till midnight, and that to fo many au- 
 ditors, that Tome v. ere nine to fit in vvmdowes, Ad.io. qui fieri 
 fotcrAf, how could it be (faith Illyrtct<< ) that he could keepc his 
 aud .tors fo long , qui torn bsrttrc vtl tnepte diceret vt tflt confin- 
 
 Mn\i g un t, 
 
ij 6 Oftbevfc of Fathers, 
 
 gum, that preached Co barbaroufly and fillily,a$ tbefe men fainc 
 and imagine>For although he modcftly iuppofe, as the falfe A- 
 poftlcs obie&ed , that he was rude in lpcaking, i .Cor, 1 1 .6. yet 
 was it but in refpe£t of his weake voice , as after he confefleth, 
 not in refpc6t of his Epi(tlcs& ftyle , which was vehement and 
 ftrong, l.Cor.io.io. Neque patrecinatur hoc linguarum &arti» 
 frTi 1 * 1 *'" Z ' 6 f° ri ^ M i ^" aicn c Gualther , though he had not ben* fo. But now 
 /['• uCw.ix*. euen his Epiftlcs witnc{Te,fai<h l 7y^0>*,thatthis Apoltle was 
 endued with a certainc natural or rather fupernaturaleloquece, 
 though purpofely heabftained a pigment is Mis fuc at <t rhetoric*: 
 I Epi/i.ad?*m. therefore S Ferome termes h'unflumen eloquent U Chrtftian& , the 
 mxclu riuer of Chriftian eloquence : for elle F eft us on the bench(iaich 
 
 njf. ° z * "* h he) wold neucr haue faid adimperitum to an vnskilfull babler, 
 Thou art mad Panic ,°tnuch learning hath made thee mad. And 
 » Tifcat.iH i. hence it was one of the three willies o£S}Auftine, vt Paulum in 
 for.ii.*. ore vidiffety that he had but once fcene and heard Panle prea- 
 ching with his mouth. 
 
 And becaufe I am fallen into the point of eloquently prea- 
 ching, let me further acquaint you with the iudgementofthe 
 i f^ft^ d °^' anc * ent an ^ late writers in this matter, S^Auftwe fpeakes ex- 
 cellently to euery Miniftcr, of this thing : If as a Doctor he will 
 conuince gainefaycr&( faith he) he muli vfe rcafons and proba- 
 tion of truth : but if as a Paftor he exhort with wholefome do- 
 ctrine, to do that truth which they know , maioribm dicendi vi- 
 ribm oym eft , he muft vfe greater force of perfwafion then this, 
 ibi obfecrationes & imprecat tones , concer tat tones & coertiones , (2" 
 €fH£Cunque alia va/ent ad commouendos animos [tint nccefiaria s as I 
 (hewed before. And wheras (faith he Cap.],) fome do it bluntly % 
 ilfauoredly, and coldly, others acute, ornate , vehementer y wittily, 
 eloquently , and vehemently : he that will more profite his au- 
 ditors, muft not onely fpeakefapienterfedeloquenter, wifely ,but 
 m Sapiemiafat eloquently alfo, becaufe ra wifedome without eloquence profi- 
 frade}" afaru tcth Jitle (as out of n Tully he obferueth) vnlefle he could be in- 
 * u * idlIm ' fpired with the fpirit , and haue the power thereof in his prea- 
 ching in fuch meafureashadthcApoflIcs>andalfo wovkemi* 
 racks to confirmeandperfwadchisdo6trinethe more. And 
 therefore addcthhe a definition of right Preachers, Sunt erg* 
 
 EcclejiA* 
 
 
 wnt. 
 
 ; 
 
tndfteular learning in Sermons. 2 77 
 
 Jicclejiafiia virt.&c. therefore they are right Church-men and 
 Preachers , Ghtidw.wAclocivu nonfclum (apientcr fed ettamelo- 
 quenter trAEiautrttr.t > who handle and teach the Scriptures not 
 wifely onely, but eloquently alfo; and they profit and do molt 
 good to their people. He {pake by experience, being conuer- 
 tcd by the eloquence ot Saint Ambrofe^ °both do confeflc. ^Zt'JZZZ 
 
 £hiidvaleat apttd homines fault ebauenttA & ftpienttAf&CH- *sf*iufl.Ut.6. 
 Urn, faith SaintP Ierome y c Demcfthenes i Tu/Iy y T/ato y Xenophon i ft****' » y < 
 Theophraftns y ^4rtftotle , and other Orators and Philosophers fm.$* 
 do witneffe , who ate counted fas it wciej the Kings of mens 
 mind?; and their precepts, not as the precepts of men, but of 
 God. As the Scriptures ftyle (faith \Uijrkm) in teaching is oftq7>*£ jA/lr* 
 low and mcanc,and in pcriwading and prerching rot nioir'"' ** 
 ^mgrandis^fMimis attt magmlocjmu^\\^\^o\\\Q and grcat:fo a 
 low and humble ftyle is fitter for expounding, efpecially in the 
 fchoolc : fonrA^orandis magis ccr.uemt cftet.tattor.tdicentis, ol/e- 
 flatiom audit or am y & comwttont ac per fit/: fjOf?i y prefer ttm rudtoris 
 turbxjidecg, incor.cwr.it Unforer.f:i in adhibetur : Ea enmnon tarn 
 Jimphci ret vcrtttite , ^.tw iraentt cjuAcLm vi ac trnpetu orattoms 
 tmpcllutir ac protruditur. Contratiwife, aloftie ltyle is fitted to 
 grace the fpeaker, to delight the hearer, to moue and pcrlwadc 
 efpecially the rude people in our popular fermons , who are 
 more led, moucd and pcrlwadcd with force and eloquence of 
 fpccchjthen with bare and naked truth ofthings. And therforc 
 faith x tSfuf:me , Fif/iTAtd lou.t tones per* fcriptuxi fwmito & in- rlik.xJsJtHr. 
 tmiirtt nos tfjkuml , quam dead* m fententux plant* verii- dtceretur, '**' 
 
 becaufc a noteth) vfuall things bring wearifomncs, riMMbmt 
 
 and nouchie delight 
 
 Bhffimk id\ ; . de rat.concio».g'n\CS the like aduicc to euery ^^SZ 
 Preacher , / 1 kfUft* % vt a/i<]ua voluptAtc tcmsffrrt. 
 
 iUttne.it audit or es,*\\A moderates it tull well , fcddindaefl opcr* 
 vtdc'.ci: .ocomttetkrvtt/uAtemnonuccerjit.i. This was the pra- 
 &\ic of t'nc Prophets, ofChrifr, o! his Apo'.ilc* in their fermons 
 to the people/^ the ancient Fathcts in their homilics/j-cc ; :lly 
 0/i>- oflcmc; in oui times ot-. 
 
 dcrne ! rcachcrs;ol them all faith - . d focucry Prra- t7>J,J? -' *"* 
 
 chu addcthhe, l*f$f*i*ri tr*&4tmn <v ■ -Wf* 
 
 M n 3 <]*4 
 
278 Of the vje of Fathers, 
 
 qutadmwendos affetlm conducere arbitratur : nihil 'omit tit quod 
 modo adperfuadcndumjnculcandttmc^ animis vim habet: neque i/la 
 pr&tertt qu& orationem Wuftrant ,*c diuitem Jpeciofam^ reddmt % 
 V*™*** & $otvth2Lt u 7>/ato laid well of humane , I may as truly of deuinc 
 x erjib z.dt Orators,JW motfi affetluum inamafunt omma,as the x fthoole- 
 M**.^'™ 1 ' rnalters of Rhetoricke haue declared. And this is the end of e- 
 y -ub^AUoclr. loquence, faith V Auftme 3 vt eloquentia ipfa deletlet, noneftprop- 
 ;r terfapfum vfarpandumfcd vt rebtu qua vtiliter honefle^ dtcunt, 
 
 &c t aliquant prompttus ex ipfa deleft at tone elocutionis accedat % 
 vel tenacius adb&reat affenftts. To teach truth in a Sermon is lit- 
 tle or nothing,who cannot do it?But to perlwade the will to o- 
 bcy it,or lead the affections and the thoughts capriuc to Chrift, 
 
 % ruteie/tioqm tms * s a ^ anc ^ f° me » anc * tne r 'S nt P an °^ a Poacher, as of hu- 
 t+toru (Uctre. mane matters * Rhetoricians haue obferued. 
 V»ctrt retfaciiu Sohmus lib. 2 ,de verbo Dei y cap.de ornata Ecclejiaflica ivterpre- 
 tji&quam quiftatXzhh, a Preacher may, yea muft vfc eloquence." and decking 
 
 aue tantum non r\_> r 1 - 1 , . J . ' „ T . 
 
 inepttffim* men- or his ipeech,yet not with any meretricious attire : Neque tmm 
 tu prtftarepo- dotlrina Chrifti affiernatur cultum orattoms,&c. neither the A- 
 mtcrTljf&ibm poftle i # C^.i,condemneth allgarnifhing of fpeech faith he, 
 tudttnum&m nor all inticing words, nor all eloquence,^ httmanam y & fuco- 
 % Attmi habit a fam^ac loquacem Sophtftarum,drfa(luofamfipientiamy and draw- 
 *jmsfim*n 9 etn mcn y rom t ^ e nmplicitie of the crofie of ChriiT;for the Scri- 
 dtcmtivotuftdti pture it felfe, though it be pure and fimple, yet is it learned, and 
 f" Ut ir!t$um' ftufed with figures and tropes,Itaque ornate exponet concionator, 
 t*«,&m«ori therefore ( faith be) mult a Preacher handle it eloquently and 
 iflu?7njim*' fi ne ty- An d tnc better to do this, he counfelleth him to propofe 
 m cnunga $ n - to himfelfe for imitation both theauncientFathers } efpecially 
 d'S"' Hiih 'BtfttyAt hanafiusy ChryfoftomeyNazianzene, Auftinejn'w h others , 
 i.deiuwnt.ca.i. and the recent Preachers who are moft elegant in Hylc , and to 
 reade authors who write pure and elegant language in that 
 bupt'ih^no*' tongue wherein he mull preach.Forconcluiion,he vtterly con- 
 tamtxpUcant y demnes them, qui omnem curam abijciunt puritatis & eleoantU* 
 
 quummplicant, . , 3 { . . ... J , ' . . , - P 
 
 vnde&tUicon and ipoile good matter with euillwordSj which makesthem to 
 temnumur *b ^ contemned of their hearers. 
 
 audit or lOHtytit , _ . . . , , - 
 
 Stbibo. *Keck?rman y z\ztQ writer and man ofyelterday indeed,butot 
 
 \ u c ll^ h [ tm ' fome count (I know) with thefc men, becaufc they cite him in 
 C**.$. fchoole and pulpit, when the auncient Fathers cannot obtaine 
 
 fo 
 
andfecuUr learning in Sermons. 2 79 
 
 fomuch at their bands;hcfaith,our inuention in fermonstoihe ; 4 ,. 
 
 pcople^u!! bebemtomouethe affections , efpcoally it mult rttmmu 
 breede admiration, and therefore be farrc from thole things 
 which arc vfuall and common, and which euery rude iJcot and jf^f**/* 
 lay-man could inuent . I w ifh thev conflder and thinke on this, L au 
 who fay no more on a text then many artifuis and women *- nttt £**.■■ 
 could do. And he fhewes the good erfed of iuch preaching, lit Mm. 
 eerie tpfefenfus & experientia tefl*tur i mgratos efle t Ho scone tor? a- iS?* 1 ***^ 
 tores rfw affctlum altcjuem moturijcimis bumilia & frigid* c/igunt } s<non i,b 1. 
 aut eiufmoAi,qud, cum audiunt audit ores Temper (ecum cooits.nt.Sa- J? 
 dem grtupotHijjes hoc loco dicere. Is it not a hue manner 01 tea- Amm, d»tc 
 chins? Is it not fine handline of a text for a lcholler that hath y rl " ■ ' 
 
 D , D fit £([t* tjl vrr« 
 
 fpent fomuch time in learning, and lo much co(t inlhidicand *•»**/*» .#« yW , 
 books.whcn eucry Tailer,Coblcr or other artifan can fay w ith %J£ * d *™ m di 
 himielfe.Thou couldft fay fomuch on this text ? HefhewCi the <n*f*bmtiMi 
 effect (I fay J of fuch Preachers , vndefit vt audit or tins vd plane Vinl'pVffrt 
 tandem dejeranturjjcl pro afftHibus Commit ccncilient, either they txore *<<*'*, 
 moue the affeclions of liflike or offlecpe. nZHu 
 
 IfpcakenotthistoconJcmne plaice and fimplc manner of Xir; * ■ 
 teaching as vtterly v;ifruiiful:;forGoateshaire wasicruiceable cUT " 
 to the tabernacle though not fomuch as the gold. I know a cLt>9.t*Rmm. 
 fimplc him mw connoted afubtile Philofpher,vvhom /^ fwv ^ 
 
 all the learned PrtclJ 5 could not conuince.as him felt * confciTed ] 
 ▼nto them. But mould Sauls armor cuer after be refuted in war, xwtomm+im 
 becaufc Dautd &d fiuc (tones once miraculoufly ^TTjVT 
 
 ouercame 6Vr../;. ; Shoui-i Kimsncuer attcr be pullicd againft)6fc« /**/•*+« 
 wallcs , and the rmghtic weapons of our warfare ncuer vfed ^STZ u f S > ' 
 tocaftdowncltrongh . b Rammcs homes once mi- 4 
 
 raculoiifly threw dnwne the wallet of Ieiicht ;} mreXt 
 
 I know efoqticnt Preachers ! vr.etime ^\o not profitc , when M —w w i t 
 fimple and pliinc re n he r«> d< 1 ]££ 
 
 but doth it thcrrorcfoilow,ihe wile and:; umem. 
 
 prcuaile not more with tl then he /r 
 
 calleth wcakc and foohlli t r :nic to confound the'' 
 
 wife , and fhcwcthlm power in then wetJcflcfii ? Are not the mmtfrntimM 
 
 Cmtl^tatfX-.f i Hi WUM nt.ii- I « 
 
 . rtkm c wmftfuw vihJ§si*i Allium *»fut m 
 
 Pro- 
 
1 80 Of the vfe of Fathers, 
 
 fhrti 4 ?***' P ro P ncts °^ cn an ^ morc Mely to conucrt.bccaufc^/rfrfw/aflc 
 cIauIu<1~<u'c*- once auerted the Prophet from his euill purpofc? Wherefore I 
 'niuftJ^rlu ma y ^ Q ty rc ^ uc w ' tn *>fuftin*>hz profueth his hearers fomc- 
 ftntfiu, viprx- time that fpeaketh plainely and wifely; but he more, who fpea* 
 {J^jJ keth wifely and eloquently to pcrfwadc his bettenboth may do 
 fi:,vtmtHt dele weli,but as the Apoltie fpake in another cafe, the laterfin mine 
 
 tUftruont muz. Neither fpeake I this in allowance of them whofc tongues 
 ^HorTanTosu ^"g nothing but 'VUcentia, andftnuetopleafe men, as the Apo* 
 g Proxm.i>i Gal. {}\c fpeakes , in whole per fon Chryfhftome homiL 3 o in Acl, r 4. 
 Eu/iocb*. lamentably complaineth, Nosflofculosverbornm^compofttionc 
 
 jam m Scde.ifla g. harmoniam curio fins feflamnr. vt canamus. non vt profimusi vt 
 
 quit untur ami f- r • j . . J j //r7 ' J 
 
 fa ~4p6ftQlor» pmus m admiratione* ncn vt deceamus\ vt obieltemus t non vt com- 
 fimpluitate& puftaamusivt plaufit &laudibus obtentU abeAtntu % non vt mores 
 
 puritatevtrborur *> Vr 1_- 1 /T n? J n i r r l 
 
 qua/iid jitht- componAmm: No, nothing lelie . Nee doctor verbis ferm At , Jed 
 **u t &4d audi- ver y a dotlorifath d Auftmc,z Preacher fhould not feeke matter 
 vtPauJkictrcu'. for his words , but words for his matter. But tsFabius faid 
 fiaxtwmfufcf w if c ]« ^Curamverborum.rerum volo effe folicitudinem , he may 
 RhuorkAart* and mulr with Salomon the Preacher feeke out, as an vprighc 
 f ^fi q Z n dtZ writing,fo pleafant words for his ?eo?\c ^Ecclef.i s.io.as Chrift 
 rttrtcuU pract- hadnotoncly verbumgratU , but gratiamverbi in his mouth. 
 ^on^lm'eruZ'a. He muft prefcrre matter to words, faith that e Father, as the 
 popuios,quamf* (o\Az is regarded before the bodie; whereupon men fhouldla- 
 %Za°.&J^'- bour to find out more wife then more learned fpeeches:carc for 
 dumpl ^ t P ^ tnc one > an( J cai "k e for the other, 
 
 tkjeafm dtm'ul- Verba^ prtuifam rem non muitafe€jHUKtMr y faith the f Poet, 
 
 €tAta rhUu^t U ^ anc * tne worc * s VV *^ follow matter,as the fhadow nccompanieth 
 fbtuEi&elu the bodie. I hope I neede notcomplaine of our Preachers , as 
 ™{ril* P tandi- S' g for° me did of fome in his dayes, who were,as Plutarch fpea- 
 tlme Dommoad keth of the Nightingale ,that had a good voice and a fmall bo- 
 Z^t/foxcZ die > Vox^raterea nihil. If any do, I lay with the h Apofile, The 
 iharxfuaueca^ kingdome ofGod is not in word, but in power: as God in the 
 flftt^Tuitu) iJaw defired mercy & not facrifice, thatis,*rather then facrificc. 
 t*& no [taunt. Yea I tell them with #r/^«,comparatiuely fpcaking on thofe 
 *^§£i/*°" words, Mat. ? 3. Woe toyou,yemake cleanethcvttcrfideofthe 
 *Exverb*/e- cup,when within it is fou\c >Admonemur vt non curam habcAmtu 
 Tkmwf!*"' firmonum vcl narrationftm qu* foru fitnt , fed qutabmtufiint: 
 
 non 
 
And Secular learning tn Sermws. 2 8 r 
 
 non verbis neejue compofittombus e or tint ornztisfluia noneflregnum 
 *Dei infermonefedin vtrtute, Vt puta^mfiudct cempofitu prof err* 
 fermonemjnagis ejaam fdutarifenfu repietum % cahx narrationis c- 
 in4 a foris mundattis efl , ab intns aut em for dibits vamtntdufj ? re- 
 pletm^Paul:^ erat fermone rudis nonfcientta.htm cjnipaitdcm ver~ 
 bum ant alicfuam iejrufcriptwam i compoJttiombt44 etiu exterionbu* 
 maa^h cjttam inter toribiu cj- falntanbm fenfbus delellatur, caitcem 
 vclparapftdem diligit a for is mundatum, ab tntits ah 'tern for dsdum, 
 I vvifh themes ^Jerome fpeakes of the learned Grecians, to lop k EMf. <jx» 
 the luxuriant branches, that their vine may become more fruit- fl :c "V*?* 1 * 
 
 til LuxuriMiti JU- 
 
 full vnto others. Oncly my complaint is,with LtedouicH6 l Viues> i*kvmimjkf 
 complaining of this very dcfedt,that whereas Princes at the re- " t ^^^ l t %\ 
 ceitofChriitian religion permitted thatPricfts (houldfpeakc cmUnM+m+w- 
 to the people of facie d and diuine things, our fermons haue^*'^*^ 
 fucceeded thofe auncient oxziois y diJJlmtlimo fucceffujn'ftYi moft ;*y *y*r- 
 y nlike fucceffe: Nam quant UlU fupcrtores fumiu rebiu , tantb tn £?,£ " 
 perfuadendt fenteatif , argumentis t dtsfofitione, atlione drpartibus l u ^ <■«/>•• 
 tmnibus elocjuentix ilhsfumus infer tor r/.how much we haue caufc '"*' ^ 
 to be more matcriall then they, by fo much arc we inferiour to 
 them in vfing fentences,rcafons, methodc, action, and all parts 
 of eloquence to pcrfwadc,which is the chiefeft part of an Ora- * 
 
 tor both humane and diuine . And indcede feeing as m Jerome mtpjidrMmb* 
 notcth, each imitator propofeth to himfelfe thebefr in euery * "¥*••*•»"*• 
 trade to be rollowed,as the valiant Romanes their fomi//os,Fa- 
 bririof,2t)d chher Scipio.-PhiloCophcrSyl'jtbajroraSySocrtitesJ'/** 
 to and zsfrtffot/e: Poets, Homer t Vtrgt/ 3 Menander and Terence: 
 \\\[\oi\-\w%yTbucjcUdes y Salufl y Herodotns and £***<•: Orators,/.*- 
 yT^jthe GrdccbiyDemoftbenes and T«//;:Painters, their I'raxttiles 
 and /lpe//es,and fo in the reft : whyfliould not much more wc 
 for Gods caufc and his Churches , propoie to our fclues (as I 
 Chewed Sohnius aduifeth) Bjftll, tAwmafim. CbyfoflcmeyNazJ- 
 ant.'ne, sitiftmey and the reft of the auncient fathers, who were 
 all thcfe,euen moH (lout and valiant fouldiers , yea captaines of 
 Chnfr, moft learned and profound Chriftian Philolophcrs, 
 nioftfwect and diuine Pocts,mo(Haithfuland tnichiitoriansin 
 hcauenly things & in their fermons painted out Chriiis patfion 
 foliuely,as if he had bin now crucified before oureycs,as Vaul 
 
 No Jid 
 
28 1 Of the vfe ofFatbers y 
 
 did before the Galatians ? 
 
 Neither fpeake I this to patronize them.whofc Corinthian- 
 like itching cares are fo tied to the tongue of golden mouthes, 
 that in faction each followeth their affected, with that voice of 
 fcifme, i .£V.3- 1 am Pauls, and I am ApoUoes y and I am Cephas, 
 and I am Chrifts ; I like this man for vttcrance , I this for lear- 
 ning, I this for methodej&c. E^ehiel found fuch itching cares, 
 chap.33.3 2.Loc(faitb God) thou arc vnto them as a pleafant 
 and loue fong, of one that hath a pleafant voice, and can 
 fing well; for they hearc thy words,but they do them not. Saint 
 /^///foretold them in thefc latter times, i.Tim.q.^. The time 
 (faith he) will come, when they will not fuffer wholefomc do- 
 ctrine: but hauing their eares itchi ng , (hall after their luftes get 
 them an heapc of teachers , and frtall turnc their earcs from the 
 
 uLseuM. truth.and {hall be giuen vnto fables," Chrjfoftome found fuch a- 
 mong his auditors,and reprooued them, Vosnon quaritis attdire 
 fermonem qui compungere poffit ,fed qui obletlet i & tinnuloflrepitu, 
 & verborum compofitione quajl citharadoSy & cantorcs audientes: 
 and when teachers meet with fuch hearers, they (riould with S. 
 Paul abftaine to come to them with excellencie of words, nei- 
 ther lliould their preaching thenconfiit in the intifing fpcech 
 of mans wifedomc , but in the plaine euidence of the fpirit, to 
 purge their bad humor with hunger and meane fare, and giue 
 them alitle portion of hony whereon they furfet . Butthisisit 
 I lay with Saint Aiiftinefie profiteth his hearers the mod, £>tti 
 fapicntcr & eloqucnter ditiinacloquia trattat ,v<\io handleth a text 
 both wifely and eloquently alfo:and wife matter ferued in in e- 
 loquent words, is (as eloquently fpeakcth the wife man)like 
 apples ofgold in difhes of filuer . Though Salomon forbid too 
 much eating of honey, yet wasfome commaundedto bevfed, 
 and feafon the facrifice in the hw.Eftveluti quoddam condimen- 
 
 eLib.i.Strm. turn abo permixtum, faith °CUmens sAlexandrimuM is as fauce 
 tothemeate, procuring appetite in him who cannot tali the 
 good word of God , and rchfh the things of the fpirit, t ,£V.2 . 
 And vnles our fpcech b,*r thus powdered with falt,it will talt no 
 more in their eare.then the white of an egge in their mouth, as 
 /^fpcaketh, feeing the earetrieth words as the mouth tafteth 
 
 meate* 
 
and Secular learning in Sermons. 2 83 
 
 meate.Entifing words (faith ? t 3afi/j and fecular wifedome,arc ?Or*Mmp* 
 like faire leaues that grow by the fruit,& make it more pleafant 
 and dclightfome. Wherefore when we find truth in any writer 
 (acred or prophane, when wc go to Sphrata, and find it in the 
 vvood,we may hew timber out of the ihicke trees, and bring it 
 to an excellent worke 3 though thefe men breake downc all the 
 carued worke thercofwith axes and hammers. I iay they qui 
 prodeffe vohtnt & deleft W,delight that th:ymay profirc , and 
 ^mingle both together, in mine opinion do belt. This fawce ( \ 0m¥tf ">'■<* 
 in Saint ssfmbrojc made Saint <^////W, as he ' confefTeth , talt 
 the good word of God,and better relifh the things ofthc fpirit. 
 I went onely to heare his eloquence (faith he) and v\ as dcligh- '*' ' '*' 
 ted with the fwectnefle of his words, * Cum mm non fxtagercm &+*+ 
 di'cere q$4£ diceb*it,fed Untxm querns. dmodam dicehat ea *udire y 
 Ventebat in attimum meumjlmulcum verbis cjh<* dihrebs.mjes etiX 
 cjh.u negUiebd, Et dnm cor gffi vrem ad excipiendstm quam difertt 
 die eretypar iter & irttrabar cjaamvere diceret. This is it, the baite 
 thattakcth the fifh with the hooke of truth in the net ofthc 
 Gofpcll . This is it (faith Ca/uin) that mult comp>rr.ire ptfeator:- 
 bm & idiot u Mil audter.tiAm . And furely thefe dtftiples offifler- 
 me»,2s Saint c Jerome noted of fuch who bragged fo , and held t iftlt^d si*. 
 groiTe rulticitic for the onely fancti:ic,as if they were therefore **J* 
 holy becaufe they knew nothing, if they fifh with a bare hooke jSmumfikm 
 of truth, feeing wkh the Apoftles they haue not fuch efficacic g y*' 1 7 '" 11 — 
 and power of the fpirit , nor worke miracles to perfwade their 
 plainc do6tiine,as thofe fithcr-men and fimers ofmen did, like 
 Peter in Ins other kind offifoing,£w^.5.they may labor al night 
 and perchance take nothing. 
 
 Wherefore to conclude this point, feeing the Scripture is 
 mod eloquent in the forme , In the text and web ofthc word, 
 and moll clcgint in the thrced and phraft of words, as by fome 
 examples Olefin and S.J'ahU , and by manic tefiimonics of Je- 
 rome, AHJ}ineyRj;p(r\iu, Ambro[e % Alud Mlii4 % frafmuj, lL'yricm 9 
 and Hypemif , who read them more thoroughly then the men 
 thit fay thus, this pretext cannot patronage their rude manner 
 of teaching , qui turn fbi videntttr Apeftolts proximi , ft /jtutm uS ^ ^ rer f 
 fpurctjjime hqHuntxr , as ll l.rujmiis ipc akcth of fuch hThcrmen v uimjtk. 
 
 N n 2 rather 
 
2 $4 Of the vfe of Father^ 
 
 x Ub. %Jk tat. r ar her thrn rimers of men. I confeiTe indeed with*^jp«7;#, t he 
 "" '* ' holy Ghoft^ifhe lift, needed not this artificial! poliilVtng of his 
 truth, but our naturall imbecillitie is fucb,that by no other ordi- 
 nariemeancs it can be drawne to embrace it. And though S m 
 Panic came not to the Corinthes with wifedome of words , be- 
 caufe thirfting after eloquence onely, and lcauing (Thrift, he 
 would diet them for their furfet, and purge them or this humor, 
 to make themrelifti better the things ofthefpirit: yet in the 
 Judgement o^Caluinfiualther.Hemmgius^Martyrznd Aretuis y 
 a Preacher may and mu(l nitidius Paulo dijferere adcomparandam 
 pi/cat oribm Hits <& idiotis audientiam.qut nihil prater fytr it us ener- 
 giam .gratia habent. Wherefore let them , who plucke out the 
 tongue of the learned , as Fnluia, tsfntkoniehis wife cut out the 
 tongue of 7V/y, and like Heh his fonnes indeed fluts,flubber vp 
 the facrifice fo, that they caufe Gods people loath the oblation 
 
 y Commtmini. of the Lord,let them heare YPomeranus his cenfure of their rude 
 teaching, Nequelaude dignierunt ftupidiquidamconcionatores & 
 ineruditi y qui fie omnia confundunt & inerudtie traElant , vt dicendo 
 mult a nihil die ant) docendo mult a nihil doceant : mirum tamen inte- 
 rim quamfibi blandiantur* quam fublimiter de fie fientiant y com em- 
 
 ^L[b. iA rat, nentes erudttionem. Let them heare z Erafmus , <is4d condones fia- 
 cras admit tuntur inter dum etiam ajfiliunt , quilibet adolefcentes le- 
 ues , indocli, quafi nihil fit facility quam ad populum exponere diui- 
 ftamfcripturamy & abunde fujficiat perfricuijfe faciem, & abfierfi 
 
 « ErtfiiJnwt. pudore linguam voluere: Whatpfaith a he. An Chriftiprofiejfiopug- 
 
 l4r$ ' nat cum eloquentia ? quid autem vet at y fi Cicero defiuis d&montbm 
 
 dixit eloquenter y quo minus Chriflianus ttem de pietate veraq^ reli- 
 gione dicat eloquent ertShzll our boyes take fuch paincs,fuch care 
 and labor for their triuiall orations to perfwadc vertue,or prouc 
 atheamein peroration , and mall not we take much more to 
 perfwade Chnfts caufe, and our people to recciue Chrifl? I will 
 not conceale his cenfure withall of too much affectation, Anxia, 
 eloquent ia affetlionem in Ecclefiafte nonyrobo y qua nee vllis 'Philo- 
 fiophis, nee Seneca , nee vlli oraui viro vnquam probata eft. No , he 
 muft care for words, and carke and care for his matter, as I faid. 
 
 LftTaaofthc * enc * r ^ is P°' nt with b Greenham to perfwade them the more, 
 
 ■numeric. Eloquence is notfimply forbidden,but when it waiteth on car- 
 nail 
 
tnclfecular letming in Sermons. a 8$ 
 
 nail wifdome.-for otherwifc ioincd with the power ofthc word, 
 and demonftracion or euidenceoftbe fpintjit ineffectual!. 
 
 And thefe ( good Reader) be their objections out of Scrip- 
 ture, which they that are vnlearned and vntlablewrclt, faith S m 
 Peter , or to vie his owne word , rf sC«Air , make them looke a- 
 fquint at learning and good letters. 
 
 Their fecond fort ofObiecltons are thefe vrtreafonable reafons. 
 
 I .Ob. Pau/e vfed it fparindy, but thrice, neither vaineJy with *• Tfecir « a - 
 oltentation or naming the roets,nor producing long ientenccs arfvoc4 
 in a (trange tongue contrarie to the Apoltle,i .£or. i 4.but in the 
 fame wherein he fpake and wrote,whichis no warrant for vs to 
 yfe it often in our Sermons. 
 
 i.'3^$>.That triple cord bindeth not vs to vfe it no morc:buc 
 as it was cafily broken by all the ancient Fathers and moderne 
 writers, fo may it by vs. Why he vfed it no more, I haue (hewed 
 reafons before , which take no hold on vs. The Grecke fathers, 
 Chryfoftom, Eptphanius, Athanafins fDam*fcen>C Urn. Alexandria 
 MMyluftirte Martyr: and Latinc fathers Ierome^Cyfrian.'HiUrie^ 
 Ambrofe, Attfline and Lattantiu* filled their bookes full of it in 
 their handling and expounding the Scripture , as hereafter Oiall 
 be (hewed. And (hall we condemne all thefe who vfed it abouc 
 thrice? Vfed they itfparingly? No,no,wc may vfe it more often 
 then Paule did, faith c Aretins, Nee debet apudnosvalere ignauo- c tatta be. 
 rum hominum obtreclatto , vt in illorum gratiam tot matganta4 in ' 5 °* 
 forcUbui Philofophu delitefcentes , inftar ignaut ga/i'wacei, wghg*- 
 mus\ ventremaut griinulnm hordei magi* admiremur ciu.im veri- 
 tatis c^-ftpientu tdeam.L'ikc Efops Cocke ,they prcferrc the bar- 
 ky cornc of their owne braine,bcforc the precious gemmc that 
 may be found in the dregs of Philofophie. I w ifh thefe would 
 cite their owne fayings but thricc,or more fparingly then they 
 do,thcn (hould they preach more ofte, and talkc more fcldomc 
 in the pulpit. Though Paule vfed it but thrice, Ideo afumpfit 
 TauIhs verb.i etutm de his cjut funs ftwt >zr fut.cl l tfn et eu, fiyth 0- 
 rt<ren y hc therefore vfed prophanc authours,that he might fan- 
 ftiflc them vnto all; and (hew vp aprcfidcnt,that all truth may 
 lawfully be borrowed from any. 
 
 a. For producing it in (trange tongues, in Academicall and 
 Nn 3 lear- 
 
285 Of the vfe of Fathers, 
 
 learned auditories, molt vnderltand it; in mixt,many: and in po- 
 pular, fomc; and may we not fpeakc along fentence in any 
 which all vnderftand not ? then Chrilt was too blame that 
 {pake fo often in parables, which the people vndcrftood not. 
 
 The Euangelills may be our presidents and warrant, who, 
 
 although they wrote Chrifts anions and layings in Greeke 
 
 a I0K.1.58.I0. which he (pake inSyriak, yet d often produced names, words, 
 
 I7.&' 5.4 r & 7. an< ^ Sentences inHebrue to the Gentiles,and efpecially that his 
 
 34.Mat.il.?. laft voyce on the cxo^^Mar.i^.i^.SlhSli.Umafaha^bariai.lhzi 
 
 Aa.ij.tfi8.Aft. is, faith the Euangelift, o3s^«, d«oj^«,«^T* uiiyKeLTiKtnt;. 
 
 M6M1t.11. a 11c j if we may not cite a fentence without interpretation, 
 
 which all cannot vnderltand, thenTV*/ was too blame, who 
 
 wrote a long Epiftle in Greeke to the Romans, whofe natural! 
 
 language was Latine, neither all the vu!gar(I thinke)fo fully 
 
 vnderltood it, though Tally tell vs it was much knowne to the 
 
 Latines. The Apoflle made a long Sermon in the Hebrew 
 
 tongue to the Romainc gouernours , AEl. 22. which many of 
 
 them vnderltood not, efpecially the rudefouldiers, as we fee 
 
 Afath.17.46. Markj 5,34. who hearing him cry Eli, Eli, had 
 
 thought he had called on Eliot for help, nay many of the Iewcs 
 
 there prefent vnderltood it not,if he fpake in pure Hebrue, and 
 
 notSyriack, as fome fuppofe. 
 
 And for the Apoftle i.Cor.14. he condemnes them only 
 whofe all or moftlpeccb, reading, or preaching is in a Grange 
 tongue, as it was at Corinth, and now at Rome, as we may fee 
 verf 2 5 .Secondly,hc counts it vnlawful to cite it if none vnder- 
 ftand it, nor we interpret it, verf.2. as who doth fo alledge it? 
 Thtrdly,itis lawfull to fpeakemany fentences without interpre- 
 tation or vnderftand ing of all, as appeares by his comparatiue 
 choyfe, verf.i 9. Ihadrather. He counts it better to fpr ake with 
 vnderltanding of others, therefore is the other lawful and good 
 in time and place, as Calx'me noterh in verfo. Auidtt f<epe vt 
 umpcFlitttufit alien* Hk^h* vfas, Often it falleth out that the 
 vfe ofaftrange tongue is fit and infeafon. Hence the ancient 
 Fathers in their writings,and our moderne Writers in their po- 
 pular fermons,cited fometime many Greeke verfes together to 
 their people without interpretations hereafter fhal be (hewed. 
 
 And 
 
 
gndfecuhr learning in Sermons. 287 
 
 And indeed , to fpeake truth , we wrong the Fathers much, 
 when we cite fo their golden fayings in our tongue, that they 
 lofe their efficacie and grace or fpecch, and each of them may 
 reply to vs as c he did to Ftdentme: * MtrmL 
 
 jQ»em recitxi mens eft y Fidentine, hbellus y 
 SedmMe dam recitas, inctpit ejfe tuns. 
 The words that thou repeated, 6 Englifhman, are mine, 
 But while thou doft them ill repeatcthcy gin for to be thine. 
 We cannot expreiTe their meaning fo fully and finely as they 
 fpakc in Grceke and Latinc toongs ; for, Dulcim ex ipfo fonte 
 hibuntur aqu*, as the Poetfpeaketh, Sweeter is the water from 
 the wels hcad,then the veflels bellie. Ft cjuis contents Jit potare 
 denmtlo cjuumpojfit hour ire de fonte rfz'tth f Ambrofe. Multo pu- f term 4 * <u 
 rtormanat fontt* vndaquam nut faith S Ierome. & optimum vi- f ( P u 'Dom. 
 numtn alia atcjue aliavaja transfujumjuum tandem natiuum J a- 
 porem deperdit. And like as,ifwc would change our walfli fpea- 
 kings into their fwcet fayings,wc fhould turnc water into wine: 
 fo, fithour toongattaincth not theproprietie of their words, 
 nor cxprcfleth fully their meaning, when we cite their fenten- 
 ccs in Enghfh only,wc oft turne wine into water. Wherefore 
 feeing Chrift ianitified thefc three famous toongs on the 
 erode, and would hauc himfclfc gloryed by that royallfuper- 
 fcription in Hebruc, Greeke,and Latinc, w hy 3rc they not fan- 
 ftified in the Pulpit, and may there fhew his gloric alfo ? Hodse 
 inuemuntur homines barb.vi, faith h Gualther, (he faw our day j Hamtl-jcim 
 it fecmes, and was lory) linguarum & bonarumartium hosles^ui *•£•'• N» 
 vt propriam lanorAtittam tc^erepofstnt, tn liter Arum Jludia & ft ho- 
 ld* perinde inuehuntnr^tc f.non a/i.t nocentiores fmt vert relioionis 
 hoflestfuibus omnibus hoc Fault votum pojjumus opponere y vtmam 
 •mncsvos imfttis loquammi , would God ye all ipakc tongues, 
 and then would ye ccrtaincly allow it in others. But, my 
 brethren, couet to prophefic , and forbid not to fpeake 
 tongues. 
 
 3. Touching quoting of authors nameSjif for exnmplcs,thi» 
 
 Actuation, then 7*4*14 inciting fuihadoudof witneflcs, 
 
 Heb.\ 1. and quoting their names foi examples, was ambitious 
 
 and lhcwcd too much reading . Then Clu;ll and his Apoltles 
 
 citing 
 
a8 8 Of the vfe of Fathers, 
 
 citing the Prophets names , when they alleagcd their teftimo- 
 nics,were ambitious:then the auncient fathers and recent wri- 
 ters,in often citing the names of Phi!oibphers,Poets and hifto- 
 rians,were ambitious Indeed it is that heauenly pride and holy 
 ambition,!. Cor.iz.2.!,«ml>itepotsora, ambitioufly follow the 
 belt things: and in this (me thinkes) I (hew them a more excel- 
 lent way, 
 
 2. Why is it more orientation to fay Homer, then a Poet; or 
 ^ri/?o//r,thenaPhilofopher;or £**/>, then an Hiftorian? Or 
 why more oftentation to alleage their fayings with their names 
 againft finne and Sathan, then againft Papilme, Atheifme,and 
 berefie,in our popular fermons? Or why more ambition in 
 fpeaking then in writing ? Or why more ambition in vs then in 
 fomc of their brethre,who quote tot quot & omnes,their names 
 with their fayings in arrange tonguejand both, when there is 
 no controuerfic of that for which they cite them ? Do nothing 
 partially. 
 
 3. Why not lawfull to quote their names, as cite their lay- 
 ings? vnlefre by concealing their names , we would make their 
 golden fayings our owne,and fo become thceues. Wherin,as 1 
 cannot but iuftly taxe fome late Latinc writers, who hauing 
 their beft cxpontions (in fenfe) from the Fathers, yctconceale 
 their names.But if chey take them tripping in their conceit,notc 
 their lcaft blemifhes, as Chamvncoucicd thenakednelTeofhis 
 fatherland made him a laughing-ltocke to his brethren: fb may 
 I as condigncly cenfure fome of our Englifh writers , who ha- 
 uing whole pages and tra&s from the Fathers ,fuppreflc their 
 names.as they killed the heire,thac the inheritacc may be theirs. 
 
 i L&4.A rat. Neither is this mine, but the cenfure of { Hyperiui, and I may fee 
 ftmLTbeo xv- j t on t j ie f orc h eac j f Dotn , JSfon pauci, qui nunc illiquid laude 
 (lignum fir ibendopr aft ant >patrum plumisfefubinde vefliunt, or~ 
 nam , fupcrbiunt , quamuis calltde dtjfimulent :Many ,who now 
 write any thing worthy praife , by your Ieaue, deckc them- 
 felues with the Fathers plumes , and like *s£fops Crowe, 
 ietvpand downe in the feathers of other birds, though they 
 craftily dilTemble it . I may adde it of fome fpeakers too, 
 who fteale many a fvveete allufion , fimily , amplification, 
 
 application, 
 
And Secular learning in Sermons . 2 %$ 
 
 application, exposition, and belt things in their Sermons from 
 them, and adopting their fayings, make themfelues putatiue 
 fathers of that brood, which their barrenr.c{Te(God knowes 
 and they too)could ncuer breed nor beget.Thus rcape they that 
 fru'ttc whereon they beftowed no labour; other men haue labo- 
 red for them, and they are entred on their labours,without na- 
 ming or remembrance of their rounders and bencfafrors.Thus 
 with the Partridge (let. 1 7. 1 1. /gather they thofc young which 
 they neuer brought foorth. But for all their diflcmbiing ron- 
 ceaiement, the young ones brought foorth(faith Ambrofe) hea- 
 ring the voice ofthcir true mother, leauc the putatiue parent, 
 and go to their owne. Thus vnthankfull arc they , qui dam [ha 
 nolant furta ccqnojci^ingrati funt in mA<ztftru?n , as of luchpure 
 thefc, as they count it, or rather Saint theeues, as we may termc 
 them/ Ierom fpeakcth.Thcfc are as clofc theeues as l O' jr )f l PP tl *i k >Jr*!i.*A*. 
 and be branded with fnch a cole, who took other mens things *"!' ■ 
 fo notorioufly with profctfing their names , that when he had tn^Zia/L.' 
 (tolen almoft all Surypides Mcdta forhisTr^gcdie, his fcholers ra ?- 
 in a taunt called it, \JWedxam Chryjippt,non Enrjpidid Traaedia. 
 Butitisathankfull and ingenious mind, faith m /Y/;;j\tocon- m vr<r xuut , 
 fcfie by whom we profitc: and it is the part of an cuill mind and **/• ad *fht 
 barren braine, that had rather be taken in theft, then acknow- arhfrlTo-pL 
 ledge the author, &hdcejuafimnces authori ittre optimo pen/an- ?"*%?*'** 
 da eft, nefures e-ffe vidcamur, faith Tatriaus. When Tholes All- ft r <*» ,. 
 IcfiHtt as that Author relatcth, had taught CXfandritHs a ^^°" 7 a t i ^ l fr0m 
 fopher of Prienne fomc excellent skill about the Sunnc,hauing mfit/km mgm§ 
 thanked him heartily for it, asked his Author what reward for jWj^jJj 
 fo great and good a document he would haue: Nothing, 6 pUa »■■ 
 ilfawdiMMtfiiui lie, but that when thou vttcrcfHtto other, nl% "**"**• 
 non A r nu rn^fedeiusreimepotiutcjHAm aJtum repcrtorem pr*di- 
 cMtens: That thou arrogate it not to thy fclfe and make it thine 
 owne, but confcfTc thou hadftit of me, and cite me for thine 
 Author. And (alas J what other reward haue all learned cthnick 
 Philofophcrs, Poets and Hifiorians, yea what thofc indefati- 
 gable paincs of the Fathers, for their many learned Volumes, 
 (who wrote more bookes for Chrifts cauic, then fomc of vs 
 haue read, then many haue in our fhidics) what reward haue 
 
 O o they 
 
2po Of the vfe of 'Fathers, 
 
 they of vs,(for cucn for thefe bookes hauc they now great re- 
 ward in heaucnj but that we confefle what profite we reape 
 from them, into whofe labours we are vnthankfully entrcd? A j 
 ■ sptjt.i.Md tno u mu fl. n ot be aftiamed to learne, faith n Bafill to Gregory 
 rui'tlifccndum fo neither in teaching be vnthankfull and malicious: what thou 
 vertcu,, ^*rf e haft learned of any other, thou muft not conceale it , like har- 
 doccnium mail- lots and whores who make their husbands beleeuc and others 
 gnu^autiab tOQ t ] 10 f c children are theirs .which other men begot, fathe- 
 
 «Uo tuie dia:f . • ^ \ r ° 
 
 eeru y n>qu*a»* ring them amide, z/fmhorem vero ipfitm prodere grata comme- 
 tviulhtut?/*™ fnorationedecetyVerum^ipJiHsfctentiafarentem: but it is meete 
 cert muheret and becommeth thee, to confeffe thine Author with thankefull 
 *7Je°x%s H tp/k remembrance, and father thy knowledge on him who begot it, 
 lutfiioi ubtras Wherefore as Tully told his Urtitus, Tu cjmdctn a Nemo vel 
 lu^futtciuntn fHmpfiftimultaFifateris:velfinegat,furripMfti % SQ may I fay as tru- 
 p*tnmmenti- \y ofeach ofthem and their beft things they bring: If thou con- 
 entes, e. ^ c of whom thou hadft them, thou haft but taken them from 
 the Fathers: but thou haft ftolen them, if thou denie and con- 
 feffe notthinc Authors. Why fhould we thinkc the names of 
 Ierome, lAuftine or Ambrofe a ftaine to our Sermons, as if they 
 « E/i/f AiHd. were thofe idolaters, (^frl. 1 6.) whereof Damdfahh,! will not 
 bscnptwut- make mention, nor take their names within my lippes ? whofc 
 ?Jrumte/ttmo- very names notwithftanding, fith the Aimightie hath ^ r ;nfelfc 
 ma&nommaiH wr i tten j n his booke of life, why fhould not we as did the Pro- 
 tune prodttrcret, phets, Chritt, and his Apottles in their Sermons,cite the names 
 S^^^ofthefiithfidlforthcirglorie? 
 
 uterconfittn : When Cftiary had beftowed on Chrift but a boxe of oyn t- 
 Ztjun!ZZn. ment,he commanded that vvherefoeuer hisGofpell fhould be 
 nil g/onawde. preached, this thingthatfhe had done fhould be fpoken of for 
 tfamvhaM*' amemoriall of her name, A/at. 2 6. and how muchthem,whofe 
 tut. iuui (ai*. knowledge for his caufe was like oyntment powred out , who 
 ifludCyprtam, beitowed (uch pames in maintenance ot his truth,wrotc io ma- 
 fUudif^rei- n y bo°k es f° r profaeofhisfpoufe * anc * WW downe(many of 
 ficMiwm them)theirliuesforhis fake, will he that we remember their 
 ? a!nn*lm ^unc namcs in preaching his Gofpell for a memonall ofthem ? ° Zr- 
 modum \fi locu- ra»<r commaundeth Nepotian>that in handling the Scripturc,hc 
 «^t2^™' llYm S l y would produce the tcftimonics of the Fathers, and 
 m*ret>&t. their names in exposition ofthem, and would plainely confeffe 
 
 cuery 
 
*nd Secular learning in Sermons. 79J 
 
 eucry faying of each one, and by this meanes, refufing the glo- tf'/^^f *" 
 ric to be thought learned, was counted moil !earncd.That(iaid Fmm^Smm^. 
 he; is Tertullians: this, Cyprians: this, Laclantius : that, is Hi/a- r ^^^ rtm 
 ries: fo Mmutius Foeltx: thus 1'iElorinus: after this manner fpakc ettnerum fmp. 
 Amobius, and me alfo eftfoones would he cite. For omiflion Zmim&m 
 whereof, as I cannot quite acquit our moderne Writers of one ***$** &** 
 partofalearnedPpapittsreproofc, who faith, In expounding "™^li* 
 thcoIdandnewTeftament, they fcant any where dcignc in ty*—*mm 
 their Commentaries, to name and make mention of Bafill or /■*,« >"^«j 
 Atbanafius, of lerome or Ambrofe. of Auflme or Cb-y r o(lome y or **'"*" £"»- 
 laitly, any or tne ancient: to ror tneir tneeuifh and peeuilh con- g *,/ ^*»4- 
 cealcmcnt, cannot I but admire fome moderne fpcakers , who (j£2£S '** 
 adopt fas I faid) the Fathers fay ings, and father them on them- fcw* n£mh 
 fclues, fupprefling their names. Or if they affoord them this fa- j^^fe*"^ 
 uour for their inftrutftions, (as if their proper names were odi- * ■!« ■ * ■— 
 ous and loathfome in their mouthes j they cite but as the Pha- 3««w 
 rifees did Chrifrs name indefinitely, Hie bomo, one faith , not HmmMpm* 
 Ambrofe, but one faith, as if we were affraid oftheir names: So xummZL'c'lu*. 
 little honour affoord fomefonnes the names of their fathers. "•■"/»« »«««•- 
 And if indeed we wold fay what fome ofvs thinke in our harts, f\tm\m£+ 
 the voice mould be, atas parent urn peior mus y the fathers hnue "■*■» 
 eaten fo-.w 
 Iuftmits Martyr 
 
 Apoftoltcus &d:!tgenttjfimus ■ who, as he was next the Apoftlcs R ^ ~ 
 times, next them tooke grcatelt pains for (Thrifts tnuh,and f J e a- /"«■>//><>. m ?. 
 led it with his blond, he is too full of Piiilofophie for our SeT-* 1 ***^* 
 mons,hc fhall but iu(t be as Iufltnc the H iltoi ian. 
 
 Irenxus^ whom t Tertullian called omnium dAlrinarum curio- t LikdMnr^^ 
 Jijjiwum exp I matorem ,thc n\o(\ diligent and curious fcarcherof *'"'• 
 all learning, he fhall be but an Ironic in our Sermons. Clemens 
 ^lexandrmus (tofet them in feniontic) whofc volumes B U- •fl" 4 *!-"* 
 rome faith , are full of burning and eloquence bum. me and diuine: 
 who x for ill fo oft called,f bat learned man endued with all I-j :d of x ~4Utrp JmU, 
 knowledge, whofc bookes of Stromes J b'.ufebius d\th y vejluff.-ii hu yuid 
 mtb all Jort of mofl profitable learrim9 y \\Q fhall be of no more tec- i 
 koning with vs, then lafi Pope Qement o( Rome. 
 
 Tertullian^ *\\C> r Laaa»ti:<sC2\tetU skilful/ w all kind of tear- £/£ 5, *** 
 Oo a mn Z% 
 
 \ re grapcs.and the childrens teeth arc fct onedge.Yca 
 
 War tyrant pro reii^ione Cbrifli plurtmu laborautt, r vir finft tc l. 
 
202 Of the vfe of 'Fathers , 
 
 4 ttnm.cdul. niH ^ f whom a Cyprian when he asked his notarie for a booke 
 to reade, would fay, D* Tertullianum, da magiftrum , Giue me 
 Tertullian, giue me my maifter, and would not let a day paffe 
 without reading fome part of his worke,yea sCcd adzerbum his 
 very examples and fentenccs oft in his writings;he (hall be but 
 as Tertullus the Orator. 
 b ibid, Origett ,whom b Ierome called a man immortAlis ingenij &fecu- 
 
 lay ium litter arum ^£^ra^ofimmortallwit,aucl moft lear- 
 ned mall fecular knowledge: whofe knowledge of the Scrip- 
 t idet* ApoUi. turcs, he c profefTeth he wondred at, and though his name dif- 
 i^jempnam, tailed to fome, yet d Origenh fcientiam cum inuidia nominis op- 
 t nq*.tjl inGe*. taret , he is too auncient and original!, and we wonder as much 
 at his name in a Sermon, as euer did Ierome at his knowledge of 
 t vCa-tjMieH. the Scriptures. Cyprian, who was counted e the great name of 
 Or*t. i» CjjiriA. Carthaae and of all the worlds whofe name wot famous in all chur- 
 ches both Heretickes and^hriftians, nhofe name and nvorkes Na- 
 tjanzene profefleth he reuerenced more then he did all other 
 Martyrs, and for his eloquence fur pa (fed other menfofarre , as o- 
 fEpi/l.ad?au!. thermen do bruite beafts. (fypnan , w horn f Ierome te rme s fiveet^ 
 * i i t 'l lt ''1° >i %' hkg ahib ft pure fountains w hcmeS *sfufiine,a mofl freet Do- 
 chn/i.cap.40. tlor, and moft blejfed Martyr, h a moft glorious <JHartyr 3 and moft 
 b Lib i.de bon. fogfo <2) fl or ; whom as 1 he witnefleth, Inter raros&paucos 
 i Ltb.s.dc'B*?. excellenttjjimt grant viros numerat pia mater Lcclejta 3 vjho was 
 \°^ff ttxtlft ' counted of the k Martyrs of C hrift lcfas y omnibus in tratlatu ma- 
 \ (jprix»S.pift* ior^infermonefacundior, in coxftliofapienticr, in patientia ftmpli- 
 10 m^tyium ctor > * n °feribus largior, in abftinentU fancHor, in obfequio humi- 
 tdcypmn. Hor y & in atlu bono innocentior, and was generally called Tuba 
 l ?T$T.Anlto9. Deicanenfyxhcfhv'ill trumpet ofGod:he (hall be a well without 
 water, this glorious Martyr mail not haue the glorie to witnes 
 any truth in our Sermons, this trumpet ofGod giues an vncer- 
 taine found in our eares, and Cyprianus mall haue alctterchan- 
 ged in his name,and be called Caprianus^s of fome fuch it^once 
 was, one that for gold brought but Goatcs haire to the buil- 
 m CtmdozScri. ^ n & or " tne tabernacle, (falius, Firmianus, Latlantius whom 
 Sect m Ierome ftyles in diuinis Scripturis ft 'udiofifsimum } whofe v o- 
 
 itowSvli hmcDeiraDei," he commended fo highly for eloquence and 
 dt»frim**\* learning, that ° elfewhere he cals b\mfluuium Tuition* efoqtten- 
 
andfecuLr learning in Sermons. 3575 
 
 tia, he fmels too much ofTuHy , dims is not heauenly enough 
 for our pure ones , nor Ftrmianus fume in the faith . nor 
 Laclantisss affoordeth any milke fincere enough tor thefe 
 babes. 
 
 •sfthanafitu, whom good P Conflantine nimed, Morand* te- M* -1 f? c i- 
 gii %n wterpretem: whom ^Naztan^eneySancltfJimumorbis oculHy nw\pL tlu 
 and was counted the light of the Church of Alcxa; •dria,3s r 7"^- J gjj * d Ha6 > 
 odorct reports : this interpreter muft be nlent in the Church, mfm+.mOm 
 this eye plucked out of our fcrmons, and this light couercd t t h ' mt/: 
 vnder a bufhcll in our (ludies , and not be fee on a candlcltickc, 
 to giue light to all in G ods houfe. 
 
 r Bafilt:is Maomu > who futable to bis name was the great 
 llrength of the people , w hich name was penes omr.es , in eucry 
 mans mouth faith £ NazJanzene , vi horn l Theodorct called, the ''£>"/**♦* » 
 Itgbt of the whole world, who u Nazaanzene ,thc eye of the world, , ub *Mfc£*} t 
 Cfilaomficam Det vocem ac tub:m % reqtumq, dtcendt fblendcrem: t0 f 1; ;; 
 his Itrcngth kernes butwcaknclie in our eyes, tniscyc is dark- GngNr/** 
 lies in o jfbodie, this trumpet of God founds haifh in our eares, '" UtU **&*- 
 his filuer we count droifc , /?*//// is but branll in our account, or 
 but like BafliJes the gnolticke. 
 
 IhUne, whom in hi s writings x Jerome found, Grxcitflcribta % Wfi tdThwt* 
 Mdorrtatum^nd /called th*-tmoft eloquent man the trumpet of God y-*r^' d ** u f 
 AfAtnft the zsli umt/md ■ Deucalion 1 ft he world: his flowers I'm el 7 Ep//?.*^/* 
 not fweetc in our noftrils, this trumpet of God giues fuch an vn- Lttc l tr - 
 certainc found in our cares , that we cannot prepare our felues 
 vnto battcll: we enc out with the Prophet in a worfe meanirq, 
 Woe is me, I bane heard the found of the trumpet : an d \\ he n w e 
 arc bid take heed to the found of the trumpet, \vc anfwer like 
 them,/rr.5.i ' , Bat W*»&mt t*kf hudJN\\9k\ fhafl I lay,fomc 
 think c of (bereft? 
 
 t# 9 .VI bpna ■ Theodoret termed , Prompt: JJmum defenfo- *bkub#JUd, 
 fpm t/faoftolkorttw Jitmnfmm, {he iMOil reaoic defender oftha fJ /- :5 - 
 
 Apoltohcall truth.he (hall be but Cbjnliothe palcrk Poci 
 pipLint.es, the appearance and reuclationol UQ( nes 
 
 the PJ atonic be. */r<7<?M-'*«, fur named by an ex. fh- 
 
 \ui a common fellow* Amln //. ', whom his 
 fcholer h Anfme termed the 'Bsfiop i-novne to the in ft throt^ 1 ' ■** 
 
 Oo 3 " tht 
 
294 °f *& e v f e of Fathers 9 
 
 •Jtyprf*- the wortd,who finable to his namc,as c Erafmus noteth,flowing 
 with heauenly Ambrefia, is worthy to be Ambro/iw, that is,ira- 
 mortall with God and men,he (hall be forgotten, and his name 
 cleane put out of our fermons. Ierome,Cuch a map of all kind of 
 learning,that whatfoeuer gifts were fingular in any feueral men, 
 were in him alone moft excellent,that he excelled al men in that 
 i E?ifl.nunc*p. wherein they excelled all,as d Erafmut auoucheth: his diucrfity 
 frtfixxtom ur. f ton g Ues \ s b ut a con f u fi n of tongues for the building of Ba- 
 bel, his wit without wifedome , his inuention without Judge- 
 ment in our cfteeme , and the tongue of the learned (hall want 
 an hearer of his infinite learning. Chryfoflome y cut attrei oru cog- 
 *gpijt. prefix, nomen tributumfaith c <fr^/w«/,intcrpreting his name, for as his 
 €kry/9jt. name was,fo was he ; whofe Sermons to the comon people, horvfm- 
 
 {UbJ.biJi.eccl. gular thej were (Taith f iV rates) I need not declare ^feeing euery one 
 isf '*^ii 8 k li ma y reae ^ e wdreape great fruit & profit therefro: ofwho his £ma- 
 \dufcq.'%. ' fter and predeceflor Libanim witnefled at his death,that he was 
 *d dicendum acperfuadendumpotens, & inter fui temporis oratores 
 excel/ens: his gold is too light,and in the ballance oftheir braine 
 is found wanting,yea laid vpon the weights is altogether lighter 
 then vanitie it (elfe. What laftly (hall I fay that we thinke of fa- 
 ther AuJ?ine,the perfection of all thefc ? 
 
 tsfurelius Auguflinus > then which writer the world hath 
 fc Epift.frdfix. nought velmagii aureum velauguflius, faith h Erafmus> that the 
 u».i.Auguji. ver y n ames fceme not in vainc , but by Gods prouidence to be 
 gtucn to the man (though we thinke ■ fluid hoc fcriptore velmagU 
 ifsMit.Md Au^. <tneum & anguflius) whom x Paulinm cald the fait of the earthy 
 tf$p.lijmrt.2.. a cart cll e worthily fet on the candlefiicke of the Church, his mouth a 
 conduit-pipe of liuing water, aveine of that eternal! fount aine 9 and 
 klfflif. k trumpet of the Lord: this fait is vnfauory,and meet for nought 
 but to be caft out of our fermons , and be troden vnder fcetc of 
 men, this candle to be couered vnderabuihell in our ftudies, 
 this conduit- pipe to be flopped , this fountaine to be damned 
 and dammed vp.He was worthily tcarmed,^<? hammer ofhere^ 
 //£ff, whofe word was like an hammer that breaketh the (tones, 
 as V^<r/#/<rfpeaketh. But though this heauenly fmith abode by 
 his anvill, and did his diligence to labour the iron , that the va- 
 pour of the fire dried his fle(h , and he fought with the heate 
 
 of 
 
tndfecuUr learning in Sermons. 2 9 j 
 
 of the fornacc , though the noiie ofthe hammer was euer in hit 
 eares, and his eyes looked ftillvpon the things that he made, 
 though hefethismindtomakevphisworkes, and watched to 
 poliCh it perfe#ly,as fpeaketh * Syractdes'.yQt muft he now keep /*«!.: i.ag.>, 
 filence in the Church,and the hammer not be heard in building 
 the tcmple.Thcy are afhamed to name them in fermons,w hole 
 names were fo famous throughout the v\hole world, whereas 
 modernes,thc Tonnes ofthefefathers,thcy procaine with great 
 gloric . m Erafmus faw it in his dayes, and complained , / ulco Si^f*"*** 
 quofd*m ( hithhc ) pr<e nouis Ubelli* cjm nunc rndtcjiracjue prouo- 
 lant, veteres authores faftidire.m tantum, vt c~ Origmtm & Jero- 
 nymum velut feXAgcnarios ,ejuod eft m prouerbio,de pont e d:t urban- 
 da exiftiment. Ego vero vt non arbitrorajpernandumficjutdhorum 
 temporttm interna veltxcogitarmt, veltr.flaurarwt , ita mentu eft 
 improb* vetuftatt non fuum deferre honorem : mar at a vero etiam 
 eos reijt ere quorum mduftrta t Ant urn debet orbu C/jriftunus^^uid 
 emm nunc poffemus mfacris Uteris^ mfi Origenii.Tertulliant^ C^ r J" 
 foftomi, leronjmijHt/Arij, Auaujltni monument is adiuti ? It thefc 
 men that condemne the naming of Ambrofe and Auflme,\\ ould 
 not alfo name C :lum and T^-^their partiall dealing were lcile. 
 But ifthcy daic name a Father, it is low downe, as that "hypo- *8*m. tf.fi. 
 cntc named VA/erna in the temple , Labra mouens metuens au- 
 diri } they dare not fpeake out lcaft all heare it . But [alum and 
 2?«*, on whom they thinkc , as on Eliftus l.liab his fpirit is 
 doubled, they prodaimc with courage and contention of 
 voice , lanepAter, cUre: dare cum dixit Apollo : \\ hcreas rathet 
 they fhould contrariwife cite thcm,as did thofc two : or if they 
 dare name Fathers, it is but bare Ambrofe and Au/Ime, whom 
 the Church counted Saints, and put Saint before their names, 
 when matter Calum and matter B**A they will be furc to found 
 out; whit partiall men are thdcPAl is, they might at lcafi honoi 
 the fathers as much as their fons, and call them mailer Ambrofe 
 and maitcr Aaflme. I fpeake not this to difgracc thofe men of 
 ycfterday, whom in many places I oft counted true learchers 
 of the fenfe and holy land of Canaan. Ncithcryet wold I haue 
 any to prefer rhofe recent writers CO the learned ancient Fathers, or . Tr 
 as ° fomc too partiall,indifcrcctly haue done,as if the gleanings ri*»w i**. 
 
 of 
 
49 6 Of the vfe of Fathers, 
 
 oSEfhrMtn were better then the vintage of Abicaer : and what 
 haue thefe done in companion of them ? but onely to (hew the 
 factious fpirt offingularitic offome fe&aries , who in (lead of 
 the Fathers haue children, whom they make Princes in al lands. 
 P lib M (kefcr. Neither is my cenfure the obferuation of learned P Z ( m chins 
 fu*jt.u.ea;.i. himfelfe,who hauing fhc wed that the proud contempt in fome 
 ofiearncd men and interpreters to be onecaufe of not vnder- 
 ftanding the fcriptures anght,taxeth thofe fharply with fa&ion 
 jQuinimium addttlifuntfris mterpretibus^'ho are pinned to the 
 flecueoftheirowneinterprcters;wherofastheP3pi(tsareguil- 
 tie (faith he) who are pinned to the Menkes and Doc"tors,7~/?«?- 
 ma4 t ^£gidius, Scotus, and fuch like : {ofontplerique etiam mer 
 nofiros 3 t\\cxt are not a few (by your leaue) cuen among vs Pro- 
 teftants alio , quibus religio eft ab interprctationibus fuorii precep- 
 tor umv el minimum deftettere: and he fhewes the efrecl & profit 
 of fuch fe&arifme, Itafit 3 vt & ipft (pontefe priuent verafcriptura 
 intelligent ia\ & dumfuos precept ores in omntbus^ &per omma vo- 
 lant tueri .turbos excitant in Ecclefia. Ti^es eft perfftcua velme ta- 
 cente . True Zanchius, it is fo plaine here, that one may runnc 
 and reade it in this land.For my poore part and little reading in 
 the Fathers, when I found fuch (tore of heauenly learning, of 
 diuine meditations, found expofitions, patheticall aroplificati- 
 ^Efift.prAfix. ons,and godly admonitions,I rcfolued in my (clfmth^Era/mus 
 &hkudt g rSl vv ^ 10 ^ r€a ^ them all more then many of vs: In Athanaftofiif- 
 s»ncittk ficimusferiam acfedptlam docendi perjpicuitatem. In Bafilio prttcr 
 
 fubtilitatem , exofculamurpiam ac mitem fuauiloquentianu , In 
 (^hryfoftomoyfpente profluentem orationi* copiam amplellimur . In 
 Cyprianofpiritum veneramur martyrio dtgnum. In Hilario 9 grandi 
 tnaterU paremgrandiloquentiam atqtte cothurnum admiramurjn 
 Ambrofw dulces quo/dam aculeos . In Ieronymo diuitemfiriptur st- 
 rum pemtm optimo iurelaudamus. In Gregorio pur am nullo^fuco 
 pffiuratamfanElimomam agnofeimus.And in Auflinejis in a map, 
 al thefe we admire.Thus thought that learned man of thefe Fa- 
 thers,but Srafmus was deceiued,and for this wil they count and 
 write him but Eras-mus. And though late writers fro them giuc 
 vs oft the true fenfe and meaning of Scripturejyet in my (imple 
 iugdement, profound Auftine for queftions, learned Urome 
 
 for 
 
 i 
 
tnd Secular learning in Sermons. ap 7 
 
 for cxpofitions, pathcticall Chryfoftome for amplifications, ho- 
 ny 'Bernard for medications, pithic Cyprtan for perfwafions, 
 fweete Ambrofe for ailufions, which they call delufions; elo- 
 quent Naz.ianz.ene for mouing the affections ; in Head of their 
 children, I ftill iudged thefe Fathers were made by the holy 
 Ghoft, Princes in all lands. And though in refpedt of informing 
 the vndcrftanding,therc may feeme fomc collation,yet for lea- 
 ding and conforming the afTedion, and reforming the will ( I 
 fpeak before theLord and his Saints)I think there is no cempa- 
 rifon. Lege eos y (2r muemes nos, comparatione coramfmpermffimos , 
 faith 'one: Do but readc them, good brother,(forfuch com- rjcromE^fi, 
 monly ncuer readc them, if th:y did, it were impoffible they **■■■* 
 fhould diflike them) and thou dialt flnde many of vs vnworthy 
 to cary their bookes, which made me (I confe(Te)refolue with 
 that cxcellent f Father, CMcatnpropofitam eft, anttquoslegercpro- JfiZm?' 
 bare [insula , ret mere qua bona f ant t & a fide Ecclefix non recedere, 
 Wherein,as I freely profeflc with Brenttus, Patresvtmaltama- 
 mo , it a camtiem eorum react enter veneror, acfentio eos plartmam 
 \tiUtatu in Ecclefiamconferrc: fo can I not but with c Bucer pro- JJ&^"* * 
 claime againll thefe AntipztQxsJnhamanam eft,nedam tndtgnum 
 f/us Dct, vere pios, vcrc^dollrinafacrafladiofos, ac non par am de 
 Ecclcfia Qmfltfai-i fcriptU merit osjemere adeo in ordwem cogert y 
 adeoqae omnem illis aathtrttaiem dcrogAre : idejaod pleriejae fibs, 
 ncfcio cjao (pirtta t tarbalento h»c nofirofecalo nitniam ejuam licentcr 
 permtferant. Thou faidlt that truly Bacer , they do it nefctoqa* 
 (biritujl is from the fpint . He addcth, Hie candor, bee confenfm 
 fladmmqxum om>;tb:u debeatar t iW\s fauour of naming them, 
 whereas it is due debt to all authors , 'Practpae debetur yr, (jaot 
 mr.ltis tam fecal n^ fapientix,& (anUimomx nomimbai tot at fere 
 orbu (aifcxit &vcncratasefl. When 1 haue laid neucrfomuch 
 for them, I cannot giuc them more due commendation aboue 
 late wi iters, then learned u Hjfirim doth in a whole chapter, ■! 
 who had read & compared both fo throughly. I wil let downe A* 
 his owne words in Latin,bccaufc in this qucftioil I fpeak to the 
 IcZTCied.ZJebemcnter demtror qaoraneitm male fermtort<m$ngemti 
 dciadtcMfand fo may all wilcmen) qui prdflanttJfinM remedsa ad 
 itiitandam omnc wcommodam etfi porrtfHcrnant , xgrc tame 
 
 ' V p 
 
29$ Of the vfe of Fathers, 
 
 runt vllos w/hnclorum patrum letlionem incumbers (witnefle the 
 duftte deskes where they {rand,whereas the boords oflate wri- 
 ters are worne bright,and the bookes blacke with reading) non 
 titter improbantydAmnAnt y repudiAHt,abijciunt veterumfcriptA vni- 
 Herfa, cjuamfi nihil in ijs extaret dignum cognitione , & de £hriflo 
 nihil vnquam docuijfent veritAtifAcrtfcnptur* confentAneum. At- 
 quifAtisfupcrcjue conftAtjnultos exfAntlis illispAtribus vitAf*ncli* 
 monk conff>icuos i pleroftjue etiAm mirAculis dares extitijfe : adh<ce, 
 propter confeffionemnominis Chrifti dirA perpejfos : nonnullos etum 
 [Anguine fuo & morte fort iter tolerAtA, confignAJfe confefftonisfuA 
 efrfAnt dottrint Eu Angelica certitudtnem. Conftat infuper y cjuomodo 
 Dew dignAtmfit quo/dam illoru : mirabtli virtute fttritpu ac gratia 
 in docendo celebres in Ecclefia redder e: & quomodo donis hifce tan- 
 turn iMuerint,vt in after edA veritAtejn redarguendis cenfutandife 
 tarn Philofiphorum quam hxreticorum errortbnsjn exhort At tonum 
 grauitate t inAcrimonia &feueritate conuiclionum,in confolationum 
 dulcedtne, Caeteros omne longo interaallo poft fe reJinquant,^- 
 quorumvis hominHConfcientwfupra quadici queAt^rofmt. fonftnt 
 pr&tereatfuantopere fita dotlrina & pie t ate Ecclefiaspromouermt , 
 flabiliuerint, & quomodo integrAt optimec^ ordinate pofieris reli- 
 querint^mteurAA & optime ordtnatOjtYez. HjperittetNoyWe haue 
 found a more holy and pure policy c<elit us de/apfam). Quinetiam 
 in hum vfque diem experimur % nos illorumfanfliffimis lucubrttioni- 
 btu mirifce Adiuuari : Omnem conferuAndarum hccleftarum art cm 
 O* prudentiAm ex ijfdem addifcamui neceffe ejifnot neccflary nei- 
 therjif we find better at Geneua). Denique non pauci qui nunc a- 
 hcjutdlaude dignum fcribendo pr aft Ant , illorum plumis fe fubinde 
 veftiuntyOrnantfoperbiuntyqnamuis CAllide difftmulent. Hac fgitur 
 quAndo itAfe habent, equide Inuidos & Maledicos obtre«5ratores 
 itfos indignos Arbitror ^duerfos quos p/urimis verbis pro vedicada 
 fanclorum patriot dignitAte a CAlumnijs dtmicem & propugnem, 
 Quod fit ales mores ac vitu puritASypar it e dotlrina in ifiis elucerent y 
 ft tot in dicendo fcrtbendo^laborei exhauftos y fi tan turn Ardor em Ad 
 illuflrAndam Chrifti gloria confirmandaf^ ScclefiasfttantumAntmi 
 robur infuftinendts pro veritatepericulis conjpiceremus infupcrctli- 
 ofts & delicatis iftis Arift*rchisfeucenforibi*s,quAntA h*c omnia fu- 
 ijfc in pnfeis litis pat rib m noHimHiyfuerHntautemexceiUnttfJimA; 
 
 t$m§ 
 
' *nd Secular learning in Sermons. 299 
 
 tunc fane nos aliquo patio aurem ipfis accomodaremtu . Nunc vert 
 cjuakcIo mht/prcrfus etufmodt deprehendt tn ets potesl , quamlibet 
 fcrupulose omni ex pate arcumffieEtes y nos an dire eos nolumus^ 
 mtstto mmus refpondebtmus eorum cautllat torn bus. Thus farre Hy- 
 pertus for the Fathers. Reade this Antipaiers, and be a- 
 (hamed. 
 
 I know noreafon in the world, why they fhould either mif- 
 likc or poltpofe molt holy men, Confeflors,Martyrs,and mira^ 
 cle- workers, the pillars of the Church, the burning lampes ot 
 good life, and lights of great knowledge, but either becaufc 
 they are too learned, as Feftus faid ofPau/; or elfe becaufe the y 
 were reuerent Fathers of Gods Church:and it may be,that one 
 hcrbe puts death in the pot, and ifthe name of Bifhop go by 
 their eares, it turnes the whole pot of pottage. I will end this 
 with the Wife mans aduice,£Yr/. 3.2. He are jour fathers tudge- 
 menty 6 children, and do thereafter that ye may be fa fe: for the Lord 
 rvillhaue the fathers honoured of the children, and hath confirmed 
 the authontte of the mother oner the children. Let me addc with 
 Syracides t cap. 44. 1 . Let vs now commend the famous men, and 
 our fathers of whom we are begotten. The Lord hath gotten 
 great glorie by them , and that through his great power from 
 the beginning: they haue borne rule in their kingdomes , and 
 were renowned for their power, and were wife in counfell,and 
 declared Prophefies. They gouerncd the people by counfelJ, 
 and by the knowledge of learning meet for the people, in 
 whofe dodrine were wife fentenccs. All thefc were men hono- 
 red in their generations, an J were well reported of in their 
 times. There arc of them that haue left a name behind them, fo 
 that their praiie fhall be fpoken of: their U cd (hall remaine for 
 cuer, and their praifc (hill neucr be taken away: their bodies 
 arc buried in peace, but their name liueth for eucrmorc. The 
 people fpeakeof their willdome, and the congregation talk of 
 their praifc, though malice fwcll at bertcrs, pride difdaincat fu- 
 periors.humonltsra^r, fciiiiiacickes cut offthefeconduitpipcs 
 of liuingwa'cr, and that tmpura purita*, as AKfCJtfMMM cals it, 
 (tonne, and fonncs.aw ourSiuiourforetold^rifeagainft the fa- 
 thers and caufc their name to die: though their tongue blcarc 
 Pp 1 and 
 
300 Of the vfe of Fathers y 
 
 and their pen blot the name s of the fathers; which blefled Bli- 
 nks are now taken vp in heauen, & haue left vs their cloaks be- 
 hind them: yet let my tongue cleaue to theroofe of my mouth, 
 and my right hand aifo forget her poore cunning , when either 
 refufeth to proclaime from my heart? The fathers , the fathers, 
 the chariots oflfraeiand the horfmen therof. So much(indeed too 
 much) be faid to their firft vnrcafonable reafon, of abandoning 
 the Fathers fayings or names from our Sermons. 
 2. Ob. It hindereth one from often preaching/^. 
 i.ReJp, It hindreth no artifts (as Preachers ftiould be) who 
 were brought vp at the feet of Gamaliels in the Collcdges of the 
 Prophets, and therefore haue this handmaid at a call, with the 
 A pottle, to wait on her miftrefle. And they that want this knife 
 of fecular learning, how can they diuide the word aright to 
 Gods people? Such runne before they be fent , as the Prophet 
 x Lib.iMrat. complaineth, and x Erafmu-s, as I faid, obferued in his dayes, 
 JJE?«£2J Such wold be Doaors of the law , and yet vnderftand not what 
 afsihuntquMbet they fpeake 5 nor whereofthey affirme. A Mimller y muft be apt 
 wS&h&c. t0 divide the word aright, therefore a Logician: % apt to argue and 
 y z.Tim. j. conuince the gaim fay *ers, therefore a Rhetorician : a aft to teach , 
 a uTuii 5. therefore furniftied with all kind of learning; do all things by 
 order, therefore methodicalhand he that comes without thefe, 
 ft Lfri.de On. j s like the bad Orator in b Tully, who thinking he had moued 
 his auditors to pitie whereof he declaimed, asked Catultu after 
 his Oration, Num earegie mifericordiammouiflet } Whether he 
 had not maruelloufly moued pitie: Yes truly,great pitie,(quoth 
 he) for I thinke there were none fo ftonie harted and blockifli, 
 but they pitied thee in thy fpeech. Such may fooner moue pitie 
 then pietiein their people. God will one day fay to fuch dif- 
 penfersofhismeatetohis familie,aihe faid to Shebnah the 
 fteward of his houfe, Efa. 22. Quidtu £/<:.* What do(t thou 
 here? Or as Ierome with others out of the Hebrew tranflatc it, 
 jQuidta, qutjiquis, hk? What doft thou here, in templo Dei irt- 
 digve mimflrando? as Lyra* Indtgntu tali habitatione ., as Aquinas. 
 ssfut qua ft 'qui* hie ac ft ejfes ahcuitis valorU 3 as Hugo glotTcth, 
 c iXor.ui6. Sucha^/^^fhouldnotfitin ^/^chaire,whereofthc c A- 
 poftle asked, quis^ who is fufficient for thefe things ? though 
 
 now 
 
andfecular learning in Set mens. 3 ot 
 
 now they rcfoluc the qucftion cjuu into ejuifquu^ho is not fuf- 
 ficient tor thefc things? Where (nail I lay the fault of fuch quea- 
 fie & quad-ones? Is it Rebeccah their mother, who by commcn- 
 datorie letters puts them in the apparell ofChriit their elder 
 brother, that our auncienty^^ know them neither by voice 
 nor by hand, and fo fteale they a blcffing from dimmc fights, 
 that know not whom they blefle? Whcrcioeuer it be, a Minilrer 
 without knowledge of the Arts cannot be apt totcaclyts d Hj- d Libit r*t. 
 periw proueth at large:and iffuch haue them at a call,how bin- STT^* 
 der they his often preaching? 
 
 2. It hindered not the auncient Fathers, nor our late belt 
 Homiliits,whopreached,preached I fay oftener then many of 
 thefc do. I will (hew them anon, that if they vfed it more of- 
 ten then they do,thcy (hould preach more and talke JcfTe in the 
 pulpit then iome do.Iefus went about all cities and townes tea- 
 ching in their fynagogues, 2116 preaching the Gofpell, faith the 
 Euangelift, Mat. 9.35. On which words Aiufculiu thus taxeth 
 taikingMiniftcrs: Non dicit Joqnens , fed pradtcans : exiqit emm 
 Ho;ifmp licit ernarr ant em nut loqaentemjed prtdicantem. ^uem- 
 ddmodum non fat ts eft adprtdtcandt Fnangelu munns exec*uendum 
 fimp /tetter ad populum dicer c if u&ftrtptajunt , fed opxs cfl vt totu 'J^j*™^ 
 Vtribw tfia gratia deprxdiccmur. Licet emm vera dtc-.-.t qui ea d'l- H.utr.i \ 
 at y tjux in EnMgi lies frtptts let urn Mr \ non tan.cn max diet pot eft ^*"£"££, 
 Euanvely prxdic.it or ^mCi predicant is etiam referat conditionem & conc*nt,.tur., t . 
 indicium. He addes his cenfure of fuch talkers .• Prowde parum %'£*£?£.* 
 apti funt ad pradicandum hua;iqelium^ qui tantum hoc cur ant , vt l**dMm*m «yf, 
 tdhoramdicaKtadpopulrtmvtcumque; he giucs no Icflc cenfure It^Jrl^dHZi 
 e elfewhere of their profiting the people. if Mmfcmlm had heard »«•"» - 
 fomcofour talkers, he would haue reported ofibmc plftcc:Z*- \ 
 mmttr, mm . To what end Icarnc we in fcauen years ***!*&*•** 
 
 the arts?Towhttporpofc Libraries aiulilorcd(ludies?to what ummur^ 
 end tongues? nay to what end Itudying twenty yeai es in the V- /; '< r /"*"' •* 
 niuerfitie.if a Preacher mult lav ro more on a text, then an ar- nSmwrn* 
 tifan,atailcr, afhoomakcr,and a era ies man can, w ; th a tcfli-"'* l "J^ , ' , ' : ^* 
 monicand an example from an Index? Ifthlfl be to preach,then tpHmmJm 
 cucry filly lay-man that can rtadc, may fciiic the turn *3# 
 
 f cranio h*c? What needed fuch plinei and colt in the Vmucr- 6vr«* 4>*tn»» t 
 
 Pp 3 (ities? 
 
302 Of the vfe of Fathers, 
 
 fitics/ 5 Is it not excellent, when cuery idiot that heareth vs, may 
 fay with himfclfe: Sadem & tu ex hoc locopofsis dicere , as out of 
 Keckerman I noted? No, it hindereth no arcifts from preaching, 
 whohaue it at commaund,and helpes them todiuide Gods 
 word aright from often preaching. How oft wold they preach? 
 the belt and molt famous Preachers in this land hauc ingeni- 
 oufly conferred, that they cannot preach aboue twife aweeke, 
 they could ipeake indeed fixe times, but they arc charged to 
 trench the word, 2. Tim.q.. 2. 
 
 3. Oh. Ithathnopromife ofblefllng, ergo. 
 1 . Refp. Euery good gift comming downe from the Father 
 of lights hath apromifeofblerTingji.C^mi^.when it is yfihd 
 
 f !,£[&,}. ii. to hie glorie. Truth onercommeth all things, (faith f £fdras)trnth 
 is greater andftronger then all. All the earth calleth for truth, and 
 theheauenble(rethit,i.£/^r^/4.-c>. And indeed as riuers in 
 their channels, though they taft of the earth, and rclifh of rhe 
 mudde wherein they runne, yet coming into the fea , refume 
 their auncient faltneffc: fo truth in the heathens , though it taft 
 of their paganifme when they vfe it to worldly refped^s, yet re- 
 turning to the authors feruice from whence it firlt came,recei- 
 ueth its old vigor, and may ferue as fait to fcafon the nations 
 withall. 
 
 2 It had ableffing in Paul, whoconfuteth Philofophers and 
 Atheiftsthereby,^<5?.i7.i.Or.i5.Ithadablefling in the Fa- 
 thers, who confounded Heretickes and Apoftatcs therewith, 
 and fomay we Papifts, Turkes, Heretickes, Atheifts, Epicures, 
 Scifmatickes, Puritans,Anabapti(ts,and Brownifts outofna- 
 
 gStwAbap. turallreafon.g Ambrofe profefleth,heconuerted Aufline by the 
 
 ***i»jt* helpc hereof. It lead the heathen to the knowledge of the God- 
 head and diuine matters, Rem.1.1 9. It made them morally iuft, 
 wife and vertuous, and taught them to do the things of the law, 
 i?0w.2.i4.i5.andhowmuchmoremayitChriftians, when it 
 is directed by the word, and made powerfull by the fpirit of 
 fan edification? 
 
 I Argument j~his their frond Obieclion»frovt reafons. Their third isjhe atu 
 
 ami oU»c», thorttte of all Writers. 
 
 i. Ob. The auncient Fathers and recent Homilifts vfed it 
 
 not 
 
tndfceuUr learning m Semens. 303 
 
 not in their Sermons: therefore they thought it vnlawfull, or at 
 leaft not expedient. 
 
 Refp. They all allow it: and whereas mod the auncient were 
 buficd in deputation with Herctickes, yet euenthoie,who on- 
 ly preached to their people, vfed it often and much in Sermons 
 popular, and that when no controucrfie was in hand but the 
 doftrine of faith and good manners, as anone fhall be (hewed 
 at large . And furely the obiedor of this reafon , read neuer 
 (God knowcth and he too; the auncient and modernc tho- 
 roughfmc thinkes)but tooke it by heare-fay from the hucftcrs 
 hand. 
 
 i.Ob. Yea but Chryfoflome excufeth himfelfe to the people, 
 and mskcth an Apologie for vfing lecular learning in fermons: 
 ergo he thought it either vtterly vnlawfull , or much inconueni- 
 ent to be vfed. 
 
 T^ef. I might here anfwer with h Ierome,Sedtpfa loca nomina, h ^p^Mu*. 
 nee hoc mthi fujficiet ntfi eadem dtcla ad vcrbumprotulerts , the 7 ^*S r - 
 obiedor might hauc noted him, where, if he had it not from o- 
 thcrs report? 
 
 Indccde I find QiryCoftome {ortt.'i.julHerfui IhcUos) excufeth 
 himfelfc to the people by 'Pauls example , that in his fermon 
 fpeakingofChnlt, he cited Ethnicke Philofophers, as ^T'ytha- 
 gor . , Plate, Ty /»fns, Socrates and 'Diagora* . Which if he did 
 in refpe&oflewcs , he might iultly , who reie&ed heathens 
 learning and witnefle, as 1 (hewed before . If in refpeCtof his 
 people and aud'torshc might iuftlv,becaulc fpeaking of Chrift 
 he broughc Something from Philofophers,who neuer heard nor 
 dreamed of the M flus . HoA-focucr he there apologizcthhis 
 allciging of it then, hcoLenarter(as hereafter I will lhcwj ci- 
 ted it to h 1 people. Vid in the next [cwnon contra concMbwartos, 
 he a '.(..'.^'-t lit he fable of Tantalus in the Poets to his auditors 
 for no point ofcontt oueific at all , and very often vfeth it in his 
 popular ferm m without all apologie when no controuerhc 
 wis in riand.T iswasbutagctleoffome who had not read the 
 father throughout. 
 
 3 . Ok, Yci but Urome in his Epiftle to Fu/fochta , reproo- 
 ucth ncr for reading proplunc authors with the Scriptute, lay- 
 ing. 
 
304 Of the vfe of Fathers, 
 
 ing, What communion hath light with darkneflc ? what' con- 
 cord Chrilt with Beliall ? what Horace with the PfaJtcr ? Vtrgill 
 with the Euangeiifts? Tally with the Apoftles ? Is not a brother 
 fcandalized,if he fee thec ht at table in the idols tempIe?And al- 
 though to the pure all things be pure,and nothing to be refufed 
 ifit be receiued with thankfgiuing of them that know the truth; 
 yet ought we not to drinke together the cuppe of the Lord and 
 the cup ofdiuels. And to diflwade her from this, tels her a ftory 
 how he was in a virion cited before Gods tribunal,and beate for 
 fpendiqg fo much time in reading Tully,Plauttts, and fuch like: 
 & was told 3 C x iceroniantts es no ftrnjliauw } thou art a Ciceronian 
 Ierowe t and not a Chriftian. At which word hepromifedto 
 reade prophane authors no more , and kept his vow for the 
 i rtro»t.procsm. fpace of fitteene yeares,as we ] reade in his writings.*^*?. 
 i*G*L\*iv*Hl. J anfwer with k tsfretiw, Ierome prefcribcth to Euftocbia, 
 kPMoc'iso. Quafc dele at ejfe letlio MonUlis Noma , what a virginc confe- 
 crate to Chrift ftiould chiefly reade. Not Horace as the Pfalter, 
 nor Virgil as the Euangelifts,nor Tally as the Apoftles Epiftles. 
 Not thefe more or fo much as Suflochia did . He reprooueth 
 this in women (as he might in all ChriftiansJ fpecially confe- 
 crated virgins and Nuns giuentodeuotion: but in hisEpiftle 
 vnto l^omaniu , he allowcth men to reade and vfe them with 
 fnodcration,efpecially Minifters,whomuft be apt to teach, apt 
 to conuince , and able to deuide Gods word aright to his 
 people. 
 
 2 . For his ftoric that he told her , ifit was true, he was iuftly 
 to be blamed , becaufe ( as he confefleth to %ufflnw ) he read 
 them with fuch delight that hedifdained the Scriptures : and 
 therefore defineth no man fliould reade heathens more or to 
 mucrras prophane authors; which no Chriftian wi'l denie. 
 iScbottnSptf. 3. Whereas many ( faith l Erafhtus) belceuing this fable, 
 MMLupcb. <] are not mec jclle w i t h fecular learningjeaft with Jerome they be 
 beaten,they are deceiucd with a dreamc. For Ierome himfelfe in 
 his Apologie to %uffinus (who charged him with breach of 
 this promife and periurie for reading them after it)tels him that 
 it was but a meere illufion of Satan, and fantafticall drcame (as 
 there he confefleth he had many fuch) and not to belecucd. 
 
and Secular learning in Sermons. 30 J 
 
 Ipromifcd (faith be) when I was aileepc and not mine owne 
 man. ra I vowed neuer to reade them for further knowlcdgc,but m D 'f»"** 
 to remember what before I had read in thofe authors. fZlW^mZi. 
 
 And whereas he told Euflochmm, that he had not read Tutly, ru '■ 
 C/W//,norany propnane writer for 1 j. yeares, it was not be- 7(uf. 
 caufe of his dreamie promife & flecpie vow,but becaufc he had 
 fere ejes^muchf ekneffe y and infirmity of his yf hole bodtr. as "there ' T , rc *'*- m 
 he confefteth, and telleth Ruffn:^ t \\\\o accufed him forrea- * 
 ding them when he mended, that being acquainted with them 
 from a boy, he could not vtrcrly forfake them: adding, St Uteras 
 dtdicijfes, oleret tefl^ingemoh tut quo femci fucrat smbuta : thou 
 re3'ie(t truly, and therefore art fo learned, and blameft me for 
 reading him, vtfolw inter ecdcfiAflicos traclMores elo que ntU flu- 
 mine gloneris. 
 
 Wherefore feeing neither Scripture rightly vnderftood, 
 nor any rcafons truly examined, nor any precept or pra&ife of 
 auncient Fathers or late Writers, difallow fccular learning in 
 popular Serm6s,as at large I bauc fhcwed:it is not vnlawful to 
 be vied in the pulpit at any time, as fomc from this do pretend. 
 The confidcration whereof, made me bold to vfcthat whereof 
 I faw no prohibition, cither from Gods word, reaion , or mans 
 iudgement. And therefore as the ° Lacedemonian women* O^wthb-^ 
 with child, laid fairc pictures before them, whereon looking 
 often and earnestly, their reflcxc might make them concciuc as 
 fairc children : fo did I in concciuing this Brotherly T{econctle- 
 ment,hy the bcautifull workesofthc Fathers, the faire images 
 and pictures of their minds before mine eyes, that this child 
 might be like and rcfcmble them, at leaft in fomc little member 
 of the bodie. The law full vie whereof, both ecdefialticall and 
 prophane Authors in the pulpit, though it hath bene fufficicnt- 
 Jy proucd by a P famous Preacher and Doctor of our Church: f d. K.un.4* 
 yet, fith it is now called into qucftion againc,not onely in A-" ,; *'"'- 
 thens,but euen in the pulpit.gmc me lcauc; tor apologv ofminc 
 owncpracl:fe / to gleane after that labourer in Gods harueft, 
 andfhcwfirft by Scriptures, fecondly, by rcafen , thirdly, by 
 
 I I DC tent Father! and late Write: s, that hNMNttf U Mi 
 $npopuUrS<rmons, when no controucrlic is in hand. 
 
 Q^l For 
 
$06 Of the vfe ofFatbcrs^ 
 
 For thefirft. That learning which chc Scriptures forbid not 
 to be vfed in popular Sermons, may be lawfully vfed therein,i , 
 Cor. 6.1 2. All things indifferent are lawfull: but the Scriptures 
 forbid it not, as in examination ofthe places allcaged is (hew- 
 ed, ergo. 
 
 2 That learning which Godhimfelfe preached and reuea- 
 led to the people for the knowledge ofhimfelfe, is lawfull in 
 popular Sermons, if Gods pra6tife may be a patternc to Prea- 
 chers: but fecular learning God preached and reucaled to the 
 people for knowledge ofhimfelfe, Rom. I . I p. vide Mart jr. & 
 Gualt. in id. ergo. 
 
 3 That learning or knowledge which taught people to do 
 the things ofthe lawe, is lawfull in popular Sermons, I meanc 
 ft ill, when no controuerfie is in hand: but fecular learning and 
 knowledge taught people to do the things ofthe lawc, %om. 3. 
 1 4. ergo y &c. Compare their decrees with Gods law, and fee 
 how neare they came to it by their naturall knowledge, wher- 
 by they were a lawe vnto themfelues. 
 
 Touching veorjhipping of one God'm the firft commandement 
 ofthe former Table, this knowledge taught them lb much,as 
 their books witnes.Sce TtilljlibA.de Legtbusjib. i.de nat.Deer. 
 
 1 Libucont. and 1 ! Cjrill brings the doctrine of Pjthagoras to proue this 
 
 *** point. 
 
 In the fecond Commandement the Law forbiddeth images 
 of God. The Perfians didfo alfo , as Strabo reporteth ; and in 
 their war againft the Grecians burnt the images of their gods, 
 not in contempt of religion (as fome Greeke writers enuioufly 
 
 r Hvnii.iwH accufc them ) but becaufe ( faith r Guahher ) they defired to fct 
 
 7fc>/». 2. yp the worfliip ofthe high God , and purge it from idolatrie; 
 
 the like ftorieth Tacitus ofthe old Gcrmains;and Numa the fe- 
 cond king of Rome counted it impietie , faith Plutarch , to re- 
 prefent the liuing God by the forme of a man, or figure of anie 
 liuing creature. And though fome of them when they knew 
 God, glorified him not as God,but became vaine in their ima- 
 ginations, and turned the glorie ofthe incorruptible God into 
 the fimilitude of an image of a corruptible man, and ofbirds, of 
 foure footed beafts, and creeping things, %owa .2 3 . This was 
 
 not 
 
and Secular learning in Sermons. 307 
 
 not Gods faultjfaich Cjuahher, who plainly reuealed this know- 
 ledge and his will vnto them , but their owne foolifti heart, 
 which turne the truth of God to a lye. 
 
 For the third precept , forbidding to take Gods nameinvame, 
 manieof them by this their knowledge dcteited Exorcifmcs 
 wherein it was prophaned , and Theophraflusm P/utarke chec- 
 ked l^ertcles for this thing. Asforperiuric , wherein his name 
 was abufed , they puniflied it fcuercly , as examples in their (lo- 
 ries do witnefle. 
 
 For the fourth precept, oftkeeptn^his Sabbotb, they ordained 
 iawes for the like, though abufing their knowledge,thcy milu- 
 kd it with multitude of ceremonies and ridiculous rites. 
 
 Touching the fecond table in generall, their precept of cha- 
 ritic was , Do to others as ye would be done to, which our Sa- 
 uiour faith is the Law and the Prophets. 
 
 For the firft precept, or 'honouring our parent s, Homer bad the 
 fame, and gauc the fame motiuc , Th.xt thou mnft hue long vpon 
 earth. And Solon (as Tally reporteth) made no law againit par- 
 ricides ,becaufc he thought none would be ibvnnaturalland 
 vngodJy, as to kill his parents. 
 
 For the fecond , Thoufh.ilt not ^//, their reuealed law of na- 
 turall knowledge taught them this abundantly, prohibiting ho- 
 micide by their publike lawes , as their bookes witnefle. And 
 fuch was their feuericie againlt it , that from the building of the 
 Citie, the fpacc of 6 20. y cares none was killed by anie priuatc 
 hand within the wals, as Dionyfius Ha/icarnaffeus reporteth. 
 
 For the third, Thou fait not commit adult erie , their lawes 
 were fcuerc againit it , and puniflimcnts of it grieuous. The E- 
 gyptians lawes punifhed it w ith a thoufand ftripes in the man, 
 andcutoffthc nofcof the woman , to dctcrre others from the 
 like, Diod. StcnlJib.Z.de rrb.anttq.cap.Z. faLRhodJih.z i.crfp.4 ?. 
 Solons law permitted , that a man might kill the adulterer \\ hen 
 he found him in the ad. The Athenians mulit it with a mullet, 
 vide Qd % RJ)Oci.hl>. : -j.c.tp.^. PUto with death, lib. 9. de kgi 
 The Lemnu fo contemned the goddefTe f'enuu that none wold 
 facrifice vnto hcr.onely bccaulc they thought Hie had commit- 
 ted aduitcric with L/M.irs^^lcx.ab .llc-x.tib.i.cap.i^. 
 
 CL<1 * The 
 
joS Of the vfe of Fathers ^ 
 
 The Leprei led the men three dayes through the Citie , con- 
 temning them all their life after, and made the women ftand vp 
 in the market place to be a fpc£tacle of mamc eleuen daies,0/. 
 %hod.lib.i\ .cap.$.& zsflex.ab i^flex.lib.^.cap.\. 
 
 The Cretans mul£t it largely ,and excluding adulterers from 
 all office and dignitic, crowned it with ignominie. ts£lian.var. 
 hifl. Ub. u.&C<tl lib. 2 \ .cap.^ % 
 
 The Arabians punifhed it with death, <sflex.ab Alex.lib.^. 
 cap, i. and Parthians no finne more feuerely . The Pifidians 
 made them be both led together on an AiTe thorough the Citic 
 for certaine dayes, S 'tob.fir. 42/rhc Thracians punifhed it gric- 
 r^ lex J* b 4 *. uoufly. Among the old G crmaines adulterant excijis naribtts ma- 
 "*' ritus expelltt , fay ftories , and lafhed her thorough the townc. 
 The barbarous Gothes(as 'Procopiu* relateth)madc it capital!. 
 The Romaines made them do publike penance in a long robe, 
 Caljib. 21 . cap. 48. and made it lawrull to kill their wiues for 
 that fault, whereof Valerius (hewes many examples Jib.6. cap. 1 . 
 But of all moft famous is the law of Zalencw^ who when his 
 owne fonne was accufed of adultcrie before him, and adiudged 
 to lofe both his eyes for the fault , would not heare the whole 
 Cities intreatie for the one eye,but pulled out one of his owne, 
 and another ofhis fonnes to fatisfie the \zv!jVaLMax.ltb.6,cap. 
 4.& Volaterjtb.io.hnd thus by this reuealed knowledge were 
 the Gentiles a law to themfelues. 
 
 For the fourth precept, Thoujhalt not fteale: Solon by his law 
 punifhed theft doubk/Draco by his ordained, that he quifter- 
 corandicaufafiercM bxbultimabftftliffet, ant olera, who had but 
 ftolen a little ordure or dung mould die for it, Alex. lib. 6 % cap. 
 IO. ex Gel. lib. \i.c*p.i$. 
 
 The Scythians punifhed no fault forer. The Indians iudged 
 it the grcateft. The A trians (toned it. The Phrygians if one ftole 
 but aninftrumentofhusbandrie,madeit death, Stob. fer. 42. 
 Alex Jib. 3. cap. 5. and thelawes of the twelue Tables in Rome, 
 punimed nighc-theft with death, geljtb.i 1 .cap. 1 Z.Alex, lib. 6. 
 fap.io. 
 
 For the fift Commandement, Thou Jhalt not beare falfe vit- 
 jtfjfothe Egyptians punifhed lying with death/ZW. Sicul. lib. 
 
 2.cap 9 
 
AndfecuUr learning in Scrmens. 3 o^ 
 
 2.cap.i. the Peifians and Indians impofed pcrpetuallfilence 
 on him who had thrice \yed,A/ex.ii>. For periuric, the Indians 
 cut oft the toes and fingers, yea the outward members of the 
 periured, Alcx.hb.j.cap. 10. And for falfc accufation fee hew 
 king Ajfuertu hanged Hs.mj^Eftb.y.S.znd the Pifidians threw 
 them headlong from a rockc, Alex. Iib.6.eap, 1 o. 
 
 For the (ixt and lair, Thou flralt not ccuet, the bookes of Phi- 
 lofophers, Poets, and Hiftorians are full defrjcnandis affetlibw y 
 to fpeake nothing of their lawcs.Did this Ethnicke knowledge 
 and learning teach and perfwade them to do the things of the 
 law, and can it not helpc to informe our vnderfhndings , re- 
 fbrme our minds, and conformc our wils alio ? Yes doubtleiTe, 
 being made powerruil by the word of the fpirit, and fruitfull by 
 the fpirit of grace, may it helpc to breed holincflc in vs , that 
 made them fo wife, to prudent, fo iuft, fo fober, fo temperatc : fo 
 continent, that w ithout law by this naturall know ledge they 
 did the things of the law : feeing, as Peter A/artyr noteth, if we *C"™****-t* 
 looke on the manners, life and conuerfation of C*to, Socrates^ 
 Artfiulesy and fuch heathens, we (hall find, they go beyond the 
 lewes, and exceed many Chriftians.Wrought it fo much good 
 in them, who bad not the fpirit of grace, and can it workc no- 
 thing in vs,who haue the fpirit of ianclification? 
 
 4 That learning, the abufe whereof Saint Posit condem- 
 ned in popular Sermons, maybe lawfully vfed therein: but 
 C0/.2. 8. Paul condemned] the abufe of Philofophic , and the 
 deceit of iccular learning, Sr^o. 
 
 Our modcrnc interpreters expound this place of the abufe, 
 whemt vxp^ryi'iTnt ,as the Apolt'c fpeakes, doth beguile 
 with paraloplines and vainc dcccipt. through the traditions of 
 men, according to the rudiments or men, and not after Chrift: 
 As, that the world is etcrrull\\i% a paralogiime of Ansiotle\\.\\tt 
 l\\c joules ^owtontrc bodt. ^ was a paralo^nmc of Plato and Py- 
 th.ijrorxi; vntpledfitrtM \o*d y apara^olilmc of I 
 
 CHrw: So in Diuinitie, difference c '^r.j/c/,aparalot;ilmeofthe 
 lewes and Pap:!r>, and futh like. Oihcr.\iic\Nhen it doth not 
 beguile, and brings inch paralogt(mcs,thc Apoftlcallowcth it: 
 therefore P.iul (pake wanly, faith Anflmt % adding it of Philo- 
 
3 io Of the vfe of Fathers, 
 
 i'ophie, after the elements of the world, and not after Chrifl , and 
 vaine deceit , faith Theophylatl , leaft he fhould deterre vs from 
 hearing Phiiofophy.Seeing then he biddeth the Colofllans be- 
 ware in their Preachers ofPhilofophie.which iscrctf AAo^i^Koa, 
 beguiling with vaine deceit, and not after Chrift: healloweth 
 that which agrceth with the analogic of faith to be heard of the 
 
 u Ub j . kift.Ec- people at Colofle . This place vieth " Socrates for a reafon to 
 
 tufa.**. proue this point in hand. 
 
 5. Saint Paul T.TheJf.f. commaundeth vs to trie all things, 
 and keepe that which is good. And in this precept Socrates be- 
 fore cited, thinkes the Apoftle commaundeth Preachers to 
 fearch for learning in all bookesfor their people, that we be 
 exquifiti numtilarij quo omnia exploremus: and it is cuident(faith 
 hcj that the Doctors of the Church fr5 their youth to their laft 
 old age in Gent ilium difciplinisfe exercuijfe , idque partim diferti 
 fermonis & mentis exercendat canfa , partim vt eos ipfosfcriptoret 
 dollrin&>qtta tradenda err ore Upfifunt.penitus comiincerent, .They 
 tried all fecular writers^and for their vie tooke out of them that 
 
 %?*alll9c.i$o. which was good. So x tsfretins vnderitandeth ihis place of the 
 Apoftlcs precept, commaunding Preachers to reade 3nd trie 
 any fecular authors , and take out of them that which is good. 
 Z/ hapum more per omnefcriptorumgenm volitemus , acqmcquid 
 boni apudfingulos deprebenderimtts jn vftim noflrum transfer am^f. 
 One (faith he) will teach vsmethode; another, purer fpeech; a 
 third,examples of vertues.This author,hiftory: that piety for our 
 people. And there is no booke fas Phnie notethj fo bad, out of 
 which fomc good may not be learned . Our Sauiour in his fer- 
 mons bad the people trie bruite beafts, and learne of them that 
 which is good: and why may not we bid our people trie Poets, 
 Philofophers,Hiftorians, & learne of them that which is good? 
 Efai bad the people trie Oxc and AfTc , and learne of them 
 that which is good : and why not much more of wife and pru- 
 dent men?/«r»»*,thc Swallow,Turtle and Cranerand why not 
 we much more Plato, Arifiotle and Xenophon ? Salomon the Ant, 
 and why not j4riflides? IeremteDtagons,znd why not heathens? 
 Our Sauiour rauens,lillies,and fowles of the ayre; and why not 
 Poets, Philofophers and HUtorians ? He taught the people 
 
 from 
 
tndfecular learning in Sermons. 311 
 
 from vintners ,husbandmcn,buildcrs,pipcrs.fowcrs,marchants f 
 fifhcrs, dough- kneaders, weather-wife and wizards, butchers 
 and what not; and why not wc from any that w hie h is good? 
 He faid to his people , Learne of the Lillies of the field, learne 
 ofthe fowles ofthc heauen ; and why may not we fay,of Tally % 
 of 7Y**/0,and fuch like? Wherefore if they be bid trie all things 
 in any authors,and keepe that which is good;let them lookc to 
 it who trie none , nor take ought at all from ftrange authors. 
 7W faith, Trie all, and keepe that which is good . AsChrift 
 faid to Peter y Arife Peter, take and eate : but they anfwer , Not 
 fo Lord , for no vncleane thing hath eucr cntrcd into our 
 mouthes. 
 
 6. Seeing fecular learning is not forbid by the word, we 
 fiiould not withhold it from the people, who defue to heare 
 heathens and infidels witneiTe Gods truth: and this after Pauls 
 example, 1 .Corinth.*?, who became all to all to winne the more. 
 And this place y Clemens Alexandrine vrgcth for this point in y lik j.i/r#«. 
 hand. Saint Paulhccamc all things to al men,that by al meanes 
 he might fauc fome : that is, changed all fhapes in things indif- 
 ferent (faith Cdtun) as the matter required , and put on diucrs 
 perfons of men for the more profit of his hearcrs.To the Icwes 
 he became as a lew, not onely in manners, when for them 7 he V^J 1 ** 
 circumcifed Timothy, ^purified himfelfc, b fhorehis head kltAAsitat, 
 Cenchrca, and oblcrued fome legall rites , of which he difchar- 
 ged the Gentiles, Acts 1 5. but in his doctrine alio ,whcn depu- 
 ting with the Icwes he vied the teftimonie ofthe Prophets and 
 not of the A pottles ( as c TheophyUcl obferueth) that he might « e**™.* 
 winnethc [ewes. To the Gentiles that were without law, he Ta - l - 1% ' 
 became as a Gentile. as it he had bin without law, in preaching 
 toPhilofophcrs,not from Scripture but from Philoibphy and 
 Poets , when he tookc the inlcription and epigrammc of their 
 altar for his text, whereon he made his fermon, as TheophyUcl, 
 Jerome £hnfojlome, Ambroje, P.Af.trtyrznd (/ualrher expound 
 this place, that he might thus win them without law, that were 
 indeed without law. Solent entm omnes exprcp> it .«>•• 
 
 fumentis conumci\ivSx K ThcophyU 1 ^eiu, cum j Utft Ttt t ( 
 
 Jin^ulus hi fee ex rebus trahtt ddfui coqnitionem quibm wfucuerunt 
 
 mdgis 
 
312 Of the vfe of Fathers, 
 
 magU & eredunt \ As himfelfe taught 'Balaam by the mouth of 
 his Aflc,iV///«£.2 2. and byhisfoolifhbeaft whereon he rode 
 forbad the fooliftinefle of that Prophet . Saul by the witch he 
 confuted,whom he bclecued,! .Sam.i 8.The foothfayers by the 
 Oxen that caried theArkc^i.^fw.6. He called the wife men of 
 the E aft by a ftarre, C%/.2.becaufe they were giuen to Aftro- 
 nomie and(tarre-gazing,asC^/»/c//////obferueth:and why not 
 we then by Aftronomie, who are giuen to thatmoft ? He drew 
 fifhermen vnto him by a draught offim,£#^? 5 . and why flhold 
 notfifhersofmen baitc their hooke with ftories of fifties and 
 draughts, to catch fiflier-men alike? Vnto the Capernaits that 
 followed him for bread,he preached of heauenly bread 3 &gaue 
 them food from heauen,/^?* 6\Vnto the Samaritane that came 
 to draw water at Iaakobs well^he difcourfcd of other water,and 
 opening the fotmtaineofZWWj gaue her water of life, Iohn^ % 
 t U JUtb*. & hoc exemplo Dotlores Enxngelij monentur , fai th f C^ftifculas, 
 by this example are we admonifhed to become all to all 3 that 
 by allmeanes we may fauefome, and winnethemoe. Thus, as 
 foluirt fpsikc of hisApoftlei^*/, Omnes format mutauit & di- 
 ner fa hormnumycrfonoA induit* To Marie in the garden he ap- 
 peared like a gardener: and why fhould not we to planters and 
 grafters appeare from P/me,Dio/cortdes and herbalifts,with the 
 nature oftrees and plants,as the Scripture doth ? To thofe two 
 trauellers £#^24. he appeared like a trauellenand why (hould 
 not we fpeakc vnto trauellcrs of peregrinations , iourneyes by 
 fea and land out of ftories? To ftrong Iaahob he appeared like a 
 wraftler,(nr#.3 2^24.2^. andfo ftiould we to fouldiers with fto- 
 ries of battell and warres, as oft doth the Scripture . Thus ap- 
 peared he to his people in preaching with iimilitudes.parables, 
 allegories 3 ftories,and what not.Thus his Apoftle was made all 
 to all^to whine the moe,that is,faith Vifcatorfimnwmwgenijsfe 
 accZmodaftit'.znd (o fhould we in fermons frame our felues to all 
 mens knowledge and nature; to husbandmen with ftories of 
 husbandric,from Columelkiio Philofophers 3 with axioms of A- 
 frronomie/rom /^r//?0r/<?;toPhifitions,with aphorifmcs ofmc- 
 . dicine,from Galen and Hipocrates : to Lawyers with maxims 
 of law, from htftinian: and to Atheifts,with naturall reafon 
 
 and 
 
and Secular learning in Sermons. 3 r$ 
 
 and teflimonies from heathen , and kill Gohah with his ownc 
 fword. 
 
 Chrirt prooued the refurrection to the Sadduces, not by lob 
 1 9. which is the moft pregnant and plaine place, but onely out 
 ofthciiue bookesof UUofcs, o3 '*//.?. 2 2. which alone they al- 
 lowed. So did Pan/ the Philofophcrs at Athens by the inlcrip- 
 tion of their altar, z^ch 1 7. The Atheilts at Corinth , not by 
 Scripture v\ hich they refuted , but became as one without law 
 to them that were without law , Conctones fua> iliorum captui 
 tnoribui accommodautt y&t ormjjis fcriptur ■* tejhmonrjs \iiroumentts 
 eft vfettt & Toetarum cjuocjue authoritate puqnauit > faith * G**L fHcmtl+y.m 
 tber on this place I vrge . By whole praitile, as they are chec- lXar - 9 ' 
 ked, who bring nought but fcripture againlt Iudaifmc , Paga- 
 nifme,Atheifme,as £ Cj/>rw»ismarp'y taxed in Latlanttus, be- %/erwm.Ef^ 
 caufe againlt 'Demetrius he brought tcilimonies of Prophets "* 
 
 and Apoltlcs, which he coun:ed rabulous , and not of Philofo- 
 phers and Poets, whofe authoritie he could not refute : fo arc 
 they much to blame, who become not all to all,4//truc writers 
 to all hearcrs,that by all mcancs they may fauc fomc,and w inne 
 the moc , Somedcfirc infuch a doctrine GoJs tethmoniea- 
 lone, become as a lew to the lewes : fomejicathens tcftimony 
 to witneiTe rhat truth, become as a Gentile without law to 
 them that are without law, become a!/ t Philofophcrs, Pocts,Hi- 
 {lorians,in truth, that by ail meanes we may fauc fome. Sunt e- 
 mm etiam anim* propria, habentes nutriment* ('iaith h Qemens A- hLtb,i.Ssrtm* 
 lexandrinus) & aluquidem wentur per aqr.it tonem Q?- fesenti- 
 am, alia verb per Grtcamp.ifcuntnr 'PhilujopbiAm^musMuemadU 
 1 modumnucum, non ejl quuiuu efculentum. Euery ioulc nath its 
 ownc proper food and feeding, fome arc fed and nourished by 
 the fcripturcs alone, others (tonmke will hauc it fawced with 
 fccular learning, clfc they will not taft our rcceit, nor relifh the 
 things of the fpirit . Nequevoo verebumur nofirt &c. faith he, 
 vt iff quxfunt pulcherrwM ex Phtlofcphta^Cr vs rjua prACedur,t dtf- 
 apltnts, he brings this place of the A pottle tor his reafon, tion e- 
 ntmfolum propter Hebraos & eoi cjttt r unt fub lege, par eflfUri Iu- 
 dsum ; fed ettum nmp.'e? Cn*co< Grxcum vt ornnes lucrifaci.im 
 Let vs therefore (laith he) as the Apolile did , peaching Chrilt 
 
 Rr adino- 
 
3 1 4 Of the vfe of Fathers ^ 
 
 admonim euery man, and teach eucry man in atlwifcdome , that 
 
 we may prefent eucry man perfect in Chrift Iefus. 
 
 7. Preachers are commaunded to ftudie , to mew them- 
 felucs approoucd workc-men that need not be amamed, deri- 
 ding the word of truth aright ,2.Ttm.2.i 5. But the word of truth 
 we cannot cut and dcuide aright to our people without the 
 knife of feculai learning: Therforc is it lawfull,yca ncceflary in 
 our fermons. The proportion being cleare,! proue the affump- 
 tion, 1 .by the iudgement of auncient and late writers: 2.by the 
 pra£tife of them both : ^.bymanyinftancesof fcripture. For 
 ih&.i&'DoEt. the firft, Saint ^^wmcwerhplainelyjthat hiftoryis needful, 
 tbr.ft.ctp.* (frplurimunos admuat ad/knclos hbros intelligendos^nd ftieweth 
 for want of this, many hauc erred in expounding the fcriptures. 
 l^vroemjnDAiu S. k Ierome auoucheth that for the opening ofD^w/^AProphefic, 
 *Mu*upl?xGr€. man y ftories of fecular writers are neceflary,as ofSullorius Qal- 
 corumhtftmA UmachuSy'DiodoruSjHieronjrmus, Tolybius, PojJIdonius, Claudius y 
 ntctffATM tfl. <rheon,&nd Andronicus furnamed Alipiusjofephus & thofc he ci- 
 teth,chiefly our Liuy^Pompetus Tragus and Iuftine y \s\\o explane 
 all theitorie of the la(t vifion , and defcribe the warres of Syria 
 and Egypt, that is,of Seleucus and Antiochus y and the Ptolomies y 
 after ^Alexander euen to Auguflus de/ar . And if at any time 
 I be compelled (faith he) to vie fecular learning, it is not my 
 will fo much as great neceflitie that inforceth me , that I may 
 proue thofe things which the Prophets foretold fo many ages 
 before,/^ Grxcorum cjuam Latinorum & aliarum Gentium lite- 
 rii contineriy are contained in the writings ofGreeke and Latin 
 authors. 
 1 Ora.iM confer. Yea l Zanchius himfelfe confefleth,that Preachers mull come 
 inEcd.pur.put. to handle the word necejfirys infiruclt adminicults, furnifhed 
 Jidminicuia** with thefe ncceflary helpes, if they will profite their hearers, 
 roaruumdtcedt, an( j fo an y thing worthy prarfe. Thefe helpes are the arts, and 
 
 0c prtcipuarum , \ • r n rr*i ft \r i • r • it i i i i r- 
 
 ?b:h(ophut par. the cniereit parts or Philoiophie,eipecially the knowledge of 
 
 &Kce7&Pby. mora ^ anc * nat urall Philofophie. lAbfque his enim non modoplu- 
 
 ficti cogmti: rim,u fcripturarum fententias non intelligent, fed & mult as grarif- 
 
 fimas dtffyutationes deprouidentia ^Dei^depeccatOyde Itbero arbttrio y 
 
 de lege Dei,de virtutibus Qrc. non affecjuentur; fine il lis veto , tte 
 
 tfridem qu& ajfecuti fuerint , commode tradere stfys poterunt. 
 
 Marke 
 
* and Secular learning in Sermons. jiy 
 
 Markc him, neither can they vndcriiand and open the fenp- 
 turc without the helpe of fccular learning, nor deliucr the 
 meaning they haue to the people fitly without it. For we know 
 (faith he, citing this very place I vrge) that the ApoHle requi- 
 reth in a Preacher skill to cut and deuide the word aright. 
 And laftly, there condemneth he them who sic aw/if cucm, 
 quod hominttm venus raro Ecclefi* profutt , teachers from their 
 ownc braine , which fort of men feldome haue profited the 
 Church. 
 
 As he refolded in that Preface, fo in his m bookeallcaging mzM^. 
 that place before vrged, i.Tbejfal.$.Tne Allthmrs , andkeeve V j£t** 
 that which is good: to proue that we muftrcadc interpreters for 
 getting the fenfe, he addeth, that to attaine the true meaning of 
 fcripturc, we muftfift it and trie it confultis lexicn & Ubru dc 
 Tropu fcriptfirarHm fiqutd occurrat in verbis : confuhts vert 
 htfiorijs & aliarum artium Ubru fyutd talium rerumfcitu necef- 
 fartarnm occurrat . And "after auouchcth, that we mud take nidgmbg. 
 care that we vndcriland the fignification of words , the force ^"? f 2*'' # 
 and proprieties offpeechcs,and any other things , the know- g> mm*v«4 
 ledge wherofmuft be fetchtfrom Gramarians.or Lo£icians,or iStSHj^i. 
 Hi(torians,orMathcmaticians,or other 2ns, tlU ex ijshbris co%- ibcmMt IIUt xei 
 no/cantunlci the knowledge ofthofc things be fetch; from fuch ' l i' M,,Um *^ c » 
 bookes and authors. 
 
 A Preacher mud open his text as well by prophane as facred 
 writers,faith°^'/M//^r J applyingthofc things in either tothefe oTrs/at.mmi- 
 times for our inftrudtion and comfort , Et haceft tlU verbs De* •" ^"^>". 
 fecatio qaam Pah/us [ho Ttmotheo, & m tllo mimfiris omnibus com- 
 mencLt : and this (faith he) is that cutting ofGods word aright, 
 which 'PWcommcndcth to his Timoihj ,and in him to all Mi- 
 niftcrsof the word. 
 
 Who can vnderftand the phrafes of Scripture without 
 Crammer, faith P Heminguts? Who the parts of longer fpeech, tUxt, 
 who the order of difputations ; who the force and conne- „ 
 xton of their arguments without LogickcPDocth not PahI re- „ 
 quire in a Preacher, that he be apt to teach and deuide Gods „ 
 word arightPwhich that he cannot do without Logick,Rhcto- „ 
 rickc, nor without fcculat learning expound it , who fceth nor? „ 
 
 Re 2 Many 
 
3 1 6 Of the vfe of Fat hers i 
 
 »» Many things (faith he) are laid in the Prophets } thcPfalmesancl 
 v Apoltolical writings, i ^ff < tfine rerunaturaimm dotlrina intclligi 
 y nequeunt , which cannot be vndcrltood, much lefle opened 
 » to the people without the do&rine and learning of naturall 
 » things. 
 
 Whatfocucr things are written of the fitc of places , and of 
 
 the natures of beafts, trees, (tones, herbes, or other like bodies 
 
 in prophane authors,that the knowledge ofthem helpeth to o- 
 
 pen the darke places of the Scripture , we haue taught before 
 
 ^UJ>.i.dt t>r,n, faith Saint 1 Auflinci and cap.\6. he fliewes , tb.t for expoun- 
 
 C q'lt!un^L'ia. d' in g tne Scripture aright, the knowledge of hearts, of herbes, 
 
 corumfnu naiu- of{tones,and fuch like is necclTary,and muft be found out. And 
 
 h££um?afidu\ where-are thefe natures better to be found,then in Plime, tsfri- 
 
 btrharZMitrii, j} tlc 3 T>'iofcorides, Gcfner, Poets, Philofophers andHiftorians? 
 
 Ttfui^or^cor. Ccrtumeft (faith r Aretius) it is certaine, that difficult places 
 
 Muonev*i>re *>J an( j narc | knots ofthe fcripture vfitataphrafi & fententU ab 8th' 
 
 turxrufoiutmU mcts petita expedtn , are opened by a like phraie and ientence in 
 
 xTrM&r 150 P ro P nanc authors . And though many places in Scripture be 
 
 deieci.Ethmc. ' piaineand eafie,yet who feethnot,thatbecaufe offeemingan- 
 
 ^mptahZ tu " g' cs > whereof there be not a f few in the Scripture, of ambi- 
 
 tom i.yAmgufl. guitie in fpeech and words , of imperfect claufes , of prepofte^ 
 
 ^ Alihxm4r ' rous fpeeches and anticipadons,of idiotifmes in both tongues, 
 
 of manifold allufions to things of all forts, of tropicall and fi- 
 
 guratiue fpeeches^wherof I fpake before; and laitly ofthe diflB- 
 
 xTrati.xMrat. culty,andobfcurity of Scripture.whcrof Illjricus hath giuen no 
 
 tegmf.fcrtiH. lcfTe then one and fifcie reafons,though matters mofl neceflary 
 
 tofaluarionbein fome place or other plaine, yercan it not be 
 
 vndertfood without this hclpe. Readc that writer, how he 
 
 albL&trdtt. "fneweth , in euery bookc of holy writ fome thing is allu- 
 
 e. denectfit. (jed io,which without it we cannot expound anddeuide aright 
 
 to our people. 
 
 But of all other Hypertm lib. t. de ration, ftvd. Theclog, cap .A. 
 jSuod *rtinm fcientUjh Theologo neceffaruz, is learned and large 
 ,,. in this point. Where he auouchcth, that the knowledge ofthe 
 99 arts doth no leffe mightily conduce to vnderftand,then to open 
 „ and expound :o ethers the high myfteries ofthe Scripture. Nei- 
 , x ther will we heare them qui Dbganmnnt^ho barkc and baule a- 
 
 gainft 
 
tndficular Udniir.g in F cwtfiy;s> 3 1 7 
 
 gainft vs, thatthebkillof vndcrriandint,' and expounding the , a 
 Scriptures, is fo to be expected ofthe holy Ghoft .that we need „ 
 not vfe thefe good helpes. Though all know ledge of diuine ,, 
 things come from God, yet is it exacted or vs tolearnethe arts.. ,> 
 the tongues, and other iecular learning with many watchings, ,, 
 and vfe them when the matter rcquireth, in expounding the ,, 
 Scripture : Quid verbis optu efl ? eumcit expertcr;tia^c. What ., 
 need words? experience prouerh, that the caufes, beginnings, „ 
 progrefle, ends, circumftanc es, and what iocuer is of moment, „ 
 are in obfeure places more perlpicuoufly cxplaned of them ,, 
 who vfe the arts,thcn of thofe that want the or vie the not at al. ;> 
 And afterward he fhevvcth at large,that G rammer for propne- 
 tic ofwords and phrafes: Logicke for defintions, diuifions,de- 
 monitrations, argumentations, auoiding fophifmes,and d;(tin- 
 guiming ambiguities: Rhetoricke, to teach, delight,periwade, 
 and mouc the affection: Arithmetickc for calculation of times, 
 yeares, and fupputations : Geometric, for fitcs and Situations 
 of places, counmes,and regions: Phyfiologic,for fcanning cau- 
 fes and their efrecls, for fearching natures aHd qualities of man, 
 his foulc, her faculticsrof plants, (tones, hearts, birds, hearbes, 
 trees, Palmes,Cedars,Oi uettee, Fig tree.and Vine ; mentioncd 
 often in Scripture: difeafes,aslepi ohe, dropflc, flt.xe of bloud, 
 and fcuer:.- Artronomie,fortheccldriali'morions,forthe Sun, 
 Moonc ; Starrc5, for Meteors, rame, wind, rainbow, thunders, 
 hade, tempeii , earthquakes, and the fiilt and latter raine in 
 Canaan: Ethicke, for manners and good lifc:tor definitions of 
 vcrtucs or vices, for helpes and hindcranccs of both ; Hittorie, 
 for knowledge of mm/their manners, kmgdomes, and regen- 
 cic ofthc Monarchies: Poctrie, vndcr whole darke fables much 
 excellent morality tor life and good maners,likc a kernel with- 
 in the fhcll is contained. Without rhefe arts (faith he) a Prea- 
 cher cannot vndcriiand the Scriptures aright: Netjae < 7 > ropljetA<* 
 rnm VdTUmut O" couctottespVwc pc rapier, neither open them for 
 himfclfc, nor duiidc them to other aright. And therefore 7~/v#- 
 doret onihiS plice s dw%de *rt?J>/ y compares a Pieacher to a 
 plowman, who-v(eth not one, but many inrt ruments, xs helpes 
 for tilling the ground. Indeed/*/* vomere terr**pro{cwditnr 
 Rr 3 
 
3 1 S Of the vfe of Fathers, 
 
 vt hoc fieri poffit, c&ter* etitm aratrimembra/Httttieceffaritt, faith 
 
 »Ja%lfcM.». X ^ H ft** e ' The cultcr and (hare is the principall toole that clea- 
 
 ueth the ground, the word ofGod alone is lliarpe co diuide bc- 
 
 tweene the marrow and bone, and plow vp the fallow ground 
 
 of our hearts? yet as c&tera arAtri membra, funt necefriria, as the 
 
 other tooles are neceiTarie in the plow, fo 9sfratus y \\c fee Saint 
 
 Paul was faine to vfe as anhelpc for his tillage. If this fimily 
 
 j b. leweUfer like not, a Y lamed Bifhop and lewel ofour Church vfeth ano- 
 
 Icftroyingic- thcr, We fay eloquence and other liberall arts are to be likened 
 
 richo. to tnat p arc f the Carpenters wimble, which turneth about, 
 
 goeth round, and by little and little draweth in the iron or 
 
 " (teele-bit.The woodden handle encreth not into the wood, but 
 
 " wreatheth in the piercer.fo do thefe arts^if they be rightly vied, 
 
 " further the vndcrftanding of the word of God.This vfe Latlan- 
 
 * La.iUiiit" ttm denied to feeke, when * he faid, I would I had the gift of 
 capt ' i j* c loq uc nceorlearning,.eiiher becaufe men might giue better 
 u\hquTnuiT» t crcdite to the truth, when it is beautifully adorned, or that they 
 veiquismagis m jaht beouercomc with their owne weapons. And furely they 
 
 treiam homines ,o , - . • i- t J * A 
 
 trw* vtrtuii, who do not thus mamtaine learning in preaching, but would 
 V r lV uv{'-*mur kanifh the vfe ofliberall arts from the pulpit, reltore (as much 
 
 * ibid. ' ' as in them lyeth) ignorant Iericho againe a faith Bifhop Iewell. 
 k UuL ^nd j mav w jth b him boldly auerrc/rhis ignorant Iericho hath 
 
 " many friends in our dayes, who by all meancs draw men from 
 
 " knowledge, and fcekingfor learning in bookes which carrie 
 
 91 fruitfull inftru&ion : but good letters and Itudie to encreafc 
 
 n knowledge, are not to be neglected. Such as pre fume of gods 
 
 * *' fpirit oner boldly, th*t without their indetiour to vfe the whole fome 
 
 *' meanes which he hath left vntohis Church,they/balUfiddo bjfpe- 
 
 *' ciall infpirattott vnderftand his will, do tempt God. Thus we fee 
 
 that Preachers in the ludgement of auncicnt Fathers, and late 
 
 writers,cannot open the Scriptures nor diuide the word aright 
 
 without fecular learning. 
 
 2 This appeareth by the pra&ife of all ecclefiafticall ex- 
 pounders, who cannot giue vfe of the true fenfe of Scripture, 
 nor diuide it aright without this knife of fecular learning. How 
 oft are our raoderne interpreters (to fpeakc nothing of the aun- 
 cient) gtutlther, Teter <JMmjr, Mufculns, yea Calum, and 
 
 moft 
 
andfecular learning in Sermons. 3 ip 
 
 moftofall 7#w;#and Bez.a$m\z to confult with Poets, Philo- 
 fophers, and Hiltorians for the vfe and acception of words, for 
 proprietieofphrafe, forvnderftandmg offtorics and hard pla- 
 ces in the Scriptures? Are we better able then they to explane 
 them without it? and may we not cite it as they do, without o- 
 ftcntation of learning ? Indeed fome haue pra&ifed and faid 
 they bring no propbane author, but when they find him cited 
 inC*///*Wor#«>i,becaufe(I thinke) it is then hallowed, as 
 I'aul fan&ified Men«nder and the Poets:but v\hat is this clfe, 
 faith Aretiti6 y then to be led by Commenters onely, and lee 
 w uh other mens eyes/ 1 f Ca/uw or 'Beza bring the fenfc ofa 
 word from a Poet, and we take it from him,why is it not as law- 
 full to cite it as BetAloz rather to drinke the fountaine then the 
 brooke? 
 
 3 As c Hypertas auoucheth, that diuerfe matters of all kind e ** \A» r*. 
 are handled in Scripture, which without fccular Writers wcv^.n.ci/i. 
 cannot vnderftand, nor open their meaning to our people.* fo 
 fheweth he diuerfe inftances and examples thereof, as Efa.if. 
 lor/ 2. to explane their cuftome how the Iewes tefrified griefc 
 ofmind by fhauing their heads and beards, by putting on lack- 
 cloth and renting their garments, operapretinm eft, it is needfull 
 to fhew from prophane Writers the like cu(tome of Ethnicke 
 nationSjWhotookcitofthcmasmoftauncient, as the Grarcx- 
 ans, Milefians, Carthaginians, Pcrfians, Egyptians,AiTyrians, 
 Romaines,and many other, as Alex Jib. 3. qemal. dter. cap. 7. 
 rfhewcth at larger, how Arcbelatu\Aag ofMaccdonin token of 
 lbrrow.fhaucd his head at the death ofEuryptdes, and Achilles j Himtr.iUmL 
 at the funerall of Putrid**. Wc tell them (f)eur.i 1.1 o.) that E- **•* 
 gypthathno rainc for excrcmitie of heate,and though Scrip- 
 ture there telsvs it is watered with labour. (yid.Sfa. 23. ?.) yet 
 how can wc allure them the mcanes of the whole lands fcrtili- 
 tie, but by (licwing out ol c ''Pittite, f'Tompomw Mela, % Sohmu t *Jjf' c ' t 5 * *?'. 
 h F.7e,lppuf, r>yc. thatiti* bv thcoucrflow of Nilus, which wc »«r«pi8. 
 readc not in Scripture? Will they nocmarucll, and fay like A r »- £££ l \ fMp9 * 
 codemiu.Wow can thefe things bc?vnleiTcwc thus expound and * EE d» tx- 
 cxplane it> So - AUt. 0.25. they will manull what minftrcls did ****&+ * 
 at a funeral. They will not, if wc flic w them how antiquitic by 
 
 muficke 
 
320 Of the vfe of Fathers f 
 
 i invet. muft. muficke (as * 'Boetius fliewcch^) moucd their friends to lament: 
 
 {TtZ'u.6. yet moderately, and therforc ordained k tibiam, a pipe at the 
 
 TM, death of youth, fas it was now at the death oilairus daughter) 
 
 / rtrgilM. 1 1 . atl< ^ l tubam a trumpet at the death of old folke. How can we o- 
 
 Terf.sayr.i pen fully this place without the helpe of thefe Poets ? Shall we 
 
 fay,Itwasanauncicntcuftome? Suppofe an hearer fayofvs 
 
 truly, what tsfrtfotlt otMofes falfly for Genefis.bhc homo mult* 
 
 dtcit > fed nihil probat, Sir, I beleeuc you not, vnlciTe you ("hew 
 
 me more then your owne bare word. So Luk^ 7. they will mar- 
 
 ucll how 'JMary could with teares wafli Chrifts feet fitting at 
 
 {upper, and wipe them with her haire. Went he bare-foot? no, 
 
 i*?Un.iun.Ub. from m antiquitie Imuft fhew how in eating they leaned on a 
 
 IfJi'if/J.iyjr. bed, and put orYtheir mooes left they fliould defile it. So Luk. 
 
 vndehiarttaL j j.ofthe bloud of thofe Galileans, Atl.^.otTheuda* and /#- 
 
 (tieM.&c&Ti- Am of Galile, this cannot be fully explaned,without n them who 
 
 nttiMtaut.^c- naue written of them atlarge. foh.S. 1 5. w ben the lewes asked 
 
 fo!c™ H JJt?Jbttt t our Sauiour, Who art thou? and he aniwered: T w cLf%nv *5 ***» 
 
 ^nuaJtm *$* : w ^ at ^ irrc ^° ^ nter P retCrs keepe on this place ? how 
 
 «re.c«iM^* doubtfull, hard,and vncertaine is it at firft looke? wheteas ifwc 
 
 rar t'r^Ln. 9 (hew the vfe and phrafcoftheGreeke tongue, whichvfeth *V 
 
 v lo/spo mo. lo. 1 \ r n \_ c a n i r \ \ 
 
 *mtq. Euftb.Ub. y$ v from vrfaTvs, primitus,hxu, or before, as ° Arifiotle vleth the 
 EJJJ* * word, it is eafie. The lewes of old fearched, and to this day 
 • Li*. T.poiit. fpend their wits, to make Gods promife true of their etcrnall 
 caf. ii.*dj*n, p flfe(fi n g tne } 1Q jy lanci^ though they be caft out, and arc dri- 
 ucn to many fhifts: but fee how briefly Auftinc explanes it from 
 a like phraie in Horace: 
 
 Seruiet aternum, qui paruo nefciet vti. 
 To be fhort, many ftoriesofthe kings of Babylon, the Medes, 
 Perfians, and Macedonians,occurre in Scripture, which with- 
 out prophane ftorics we cannot explane. The people are bid 
 learne of the Turtle, Crane,and Swallow, Ier 8. often mention 
 oftrees,as the palmctree,like which the righteous is promifed 
 toflourifh,and fpread abroadelike aCedarinLibanus. Of the 
 Ohuetree 3 whereunto we Gentiles are compared %cm. 1 1. Of 
 the Vine,whereto all Chriftians John 1 5 . Often al/b are infinite 
 elegant fimilitudes drawne from naturall things, In his omnibus 
 loess (faith Hyperius) opus efi eos authores conjulos > qui de quadru- 
 
 pc dibits, 
 
dttd Secular learning tn Sermons. 32 1 
 
 fedibtu, ferment ib tu , ambiu y arbor ibiu-t her bU ■, altjOjue rel>:u fim- 
 flicibus ex profejfo dtjputarKnt. And feeing Salomons Philosophy 
 wherein he wrote of all plants, from the Cedar to the HyfTbpe 
 on the wall, is perifhed, what better helpes ofcxplanation then 
 TYjW/naturall hiltorie, then Anftotles ftoric of beaite, then Co- 
 lumella for rurall matters, then Leuinus Ltmr.uu de herbis bibli- 
 cis y for declaring the nature of herbes in the Bible, then Car- 
 dan and zAlIizhs diurtfc ftories, or Gefner, for the qualitic, na- 
 tures, featurc : &c. of all beads, fiftics,and ferpents in thole his 
 large volumes? I may find a beginning, but no end in examples 
 ofthefe things. But who feeth not bythefefew, that without 
 this knife we cannot cut and diuidc the word aright? We readc 
 1 . King. 5. that king Salomon hauing plentie enough of timber 
 and trees in mount Lebanon, yet wanting fo sktlfull Carpen- 
 ters in Iurie,as were the Sidonians, he hired Wrights of Hiram 
 an heathen, to cut downe and hew timber for building of the 
 temple. Markc Peter Martyr on this place, that he faith the Si- 
 donians and men of Tirus were cunning in hewing timber, 
 which he doth not attribute to the Hebiues , Nos commor.efacit «tfSHetr*k 
 pijs homintbm licere,artibn4 Ethnicornm vttfi eis opus habuerir.t t uon t, * u *' 
 habuit ejutdem Salomon in ditione fua matenem, quandoquidsm; 
 Lebanos mom Hebrdtornrnfuit \ftdperitos artifices non haluit.Prc- 
 terea conuenit 1 1 myflenuno prat ere amiu^ver urn fpetltmus non fo- 
 la Hebraorum opera , fed etiam Et hmcorum templum 'Dei sdtfi- 
 cariJThovgh Chnft our Salomon haue timber enough in mount 
 Lebanon, matter in Scripture llflficicnt for building vs vp in 
 faith.yetnecdeshc thcSidonians, and skiltull Carpenters of 
 Tyre to cut downe this timber, to hew timber out ot the thicke 
 trees, and bring it to an excellent worke: that is, to diuidc and 
 cut it aright for building of his temple. And whereas iome that 
 are thought Stewards of Gods houic, thinke to cut it without a 
 knife, and diuide to euery one their portion without this^*»- 
 dirg aright : [omt lures i'ud vndtque lac er ant at que dtfeerpunt, 
 faiiliP Cbryfcfhme on this very place I vr^e, many of them ;*,T.' *' m%% 
 tcarcitand pullitinpecccs;or as (alum here fpcakcthofcach 
 fort of them: AlumutiLmi,a\u dtfcrrpnnt , «?/•/ contornttent , altj 
 dtfrumpHntyalijtncortice hxrentes nonperuemut adtpfumanimam. 
 
 S f Some 
 
322 Of the vfe of 'Fathers, 
 
 Some mangle it, others teare it, fome wrcft it, others come ne- 
 uer to the kcrnell and fenfe for want of breaking the mcll , the 
 reft pull it afunder, and for want of this knife teare it with their 
 4 ub.i.dtrat. teeth. I end this rcafon with 3 Erafmus, Hi* dtfciplmis, &c. By 
 tonctm thefe arts and fecular learning foberly deliueredand fitly ap- 
 
 plied, isgotacertainedexteritieofwit, both to iudge of the 
 '' right fenfe, and alfo fitly todeliucrit. And the more plenteous 
 " grace of the fpirit comming vponthat skill got by mansindu- 
 *' (trie , non diffolmtfedabfolttitynonadimitfedadiuuat : but rather 
 * hauing got excellent gifts ofnatute, doth by them more excel- 
 " lently declare his erficacie and power, as the cunning craftsman 
 99 more curioufly fhewes his beft art and skil on an excellent fub- 
 33 icdt: It a noftram induftriam adeo non afpernatur fpiritm tile cate- 
 33 ft is, vt exigat etiam^nec indignatur fm dona noftro vicifftm fludio 
 " adiHMri> tantumabfit impianoftrifiducia. I fpeakc to the learned, 
 ** iudge ye what he faith. Thefe be the places of Scripture ex- 
 pounded both by auncient and moderne; which ftillf I iudgedj 
 allowed as lawfully ifnot commanded as ncccfiarie , humanitie 
 inallSetmons. 
 
 Next thisfrftproofe of Scripture, fbali fecwdly be reafbns. 
 Firftreafon. J n at doctrine which is taken out of the facred Scriptures , is 
 lawfull in all Sermons. Butmoft doclrineof heathen Writers, 
 that is true,is taken out of the facred Sctiptures/Therefore moft 
 dodrine of heathen Writers that is true, is lawfull in all Ser- 
 mos.The propofition is cleare,for do they not cite the Apocry- 
 pha^ when he hath a fentence taken out of canonical Scripture? 
 Approuevvcnotand alleage in all written bookes, that truth 
 which the Authors tooke out ofit?Thinke not thefe men their 
 owne fayings wonhie to be vfed in all popular Sermons, when 
 in fenfe it is taken out, or agreeth in fubllance with that pattern 
 r *Af*!*i i.#w oftruth?Forthe aflumption//«/?/«^ A/^r^whoIiued fo neare 
 chnfi. the Apo(tles,affirmeth,aI things that bothPhiIofophers& Poets 
 
 hauedeliuercdoftheimmortahtieofthefoule, or of torments 
 after death,orofthe knowledge &conteplatio of diuine things, 
 or fuch like decrees, argument a a Propbetu mutuati & intelltgere 
 potucrttnt & commemorarMni, They borrowed them all of the 
 Prophets, & had them but at fecond hand from the Scriptures. 
 
 Jtaq*e 
 
and Secular learning in Sermons. 323 
 
 Itaane in omnibus & apud omnes verttatts femina videntur ejfe: ^2^^** 
 and therefore he fhcv\ es at large in that fecond Apologic, that chnfiun*<ym 
 there is great harmonie and agreement betweeneChri(Tiando-p^( 7</M °" 
 6trinc and Philofophers and Poets, whence he claimed it thus 
 f before: That vvhatfoeuer excellent things were laid of all Phi- f ~*pH "« 
 lofophers, Poets, and Hiftoriographers, rwftra funt , fhrtflta- 
 norum, they are ours who are Chriitians. c Tertuihan faith no t ^Ur.td- 
 le(Te: Which of the Poets, v\ hich of the Philofophers is hc,who u ' r i Gtn - 
 hath not drunkc ofthefountaineofthe Prophets? Thence the j£faZ!tu?*m 
 Philofophers watered and quenched the thirft of their wit, vt ?"""* '""""• 
 qua, de noftruhabent ea nos corn-rent tins. And nauing [hewed fa.-t pot turn: 1 
 how many things they haue like the Scriptures, asketh , fade \*^ tf 1 '"*^ 
 hac (pro vol) PhilofephisAHt Toetis tamconfimilia? non mfi dc no- i tn -; fii r 'i*- 
 ftrvfanamentis, vt dt prior ibus.Thofe things (faith u Ambrofe)"™^'^ 
 which the Scriptures fpeakc in plaine and iimple words , doth br*bx*f.io. 
 ex^r//?(?//r and the Peripatctickcsfingofand extoll mipnoejuo- 
 dam cothurno , with excellence of fpeech, and wiledomc of 
 words. x Againe,let Poets and the Philofophers acknowledge, x Lb u 
 that whatfoeucr excellent things they haue fpoken , they hauc ^« £ /"/'-7- 
 them from ours, that is, the Scriptures. Andyagaine, I hauc v- y ub.itbm. 
 fed the words o\ Efdras y (faith he,) Vt coonofcant Cj entiles eaqut wm.uf.im, 
 inl } hilofophit Ubns mir.mtur t ran flat a de noflris , that the hea- 
 thens may know, that thofe things they admire in the bookei 
 of Philofophers, are taken from the Scriptures. De lit ens rcfiris 
 (faith 1 Aus}ine)habnerunt omnia cjuacuncjue bona & vera di.xe- jdfj?" *** £*' 
 runt: All their fayings that are good and true, they had them *UM.\i.d» 
 from the Scriptures. This J ()ri//, h {hyfoflcme , < Theodoret/^;'^ 
 
 XKtjtnt % with many mo 1 ffirmc agd conhrme; and there- tmtn 
 fore Clem: mm inhisbookes of Stromcs handling b iH*™ u * ,m 
 
 this point, c cals them iheetics.forltealing chit truth out of Sen- < L+\t.Grm. 
 ptures which they withheld in vnrightcoiilhefle, and was none J ';'_. 
 ofthcirownc. yea fpends the whole fixt bookc almoft in dete- ' *•»*• \- 
 cling tin 1 thccucric of Potts, Philofophers. ind Kthnukc Hi- 
 ftorians.Thcv witnefleour truth in many things: VLuo hath 
 much of the definition ofthc world, for many thinke he had 
 read Afofcs, whence be istearmcd Mtfei tAitic$u t xh* Actickc 
 orGrarciai; J/^/./^wtfrofthcpaincsofhclljand honoir. 
 
 S ( 2 our 
 
324 Of the vfe of Fathers ) 
 
 our parents. Tully of Gods prouidcnce, and rewards ofvertue. 
 m/iVt/:i D * Whence i h™™ doubted not to tell thee, That thou mail* 
 find Tome of the veflcls of Gods houfc in the bookes of Philo- 
 fophers. And furely if euery man that found his neighbours oxe 
 going a(tray,wascommaunded by the law to bringhimhome 
 to his maifter that owed him: much more (me chinkes) are we 
 bound to bring home thefe vefiels into the houfe ofGod , and 
 carric home all their truth, as (tray goods from the temple of 
 the Lord. In many points they witnefle our truth. And though 
 Chrift and his Apoftles rerufed teftimonie of the diuels,becaufc 
 it was needlelTc, fith their miracles did fufficicntly witnes their 
 I inTit. 1, n. doctrine, as % Tbeopty/Acl obCcrues: yet thefe tailing in vs , we 
 hauc need to call both Apoftles and Philofophers , Prophets 
 and Poets, as Mofes did both heauen and earth to witneffe his 
 truth. And though the teftimonie of God be greater , yet may 
 we rcceiue the witneffe of men: as Demetrius had good report 
 not onely of the truth it feifc, but of all men. Wherefore when 
 wc dare appeale to enemies, and fay with our Sauiour , Yea let 
 eucn thefe fpeake, this is glorie for it, as it was for him. 
 a. *Mfo». 2 T ruc h is (till truth wherefoeuer we find it, and may be ci- 
 
 ted of whom foeuer it be fpoken, faith ssfretius. S. TVor/giues 
 areafon,77/,i.i$. why he alleagedthe Poet, hoc tefiimor.ium 
 verumeftith'is tcftimonie is true.Sith all truth is from God,faith 
 h Q>mm*t. in h C a ^ n > ^ an y thing be truly faid of the wicked heathens, it 
 2«i.i. 11. ought not to be refufed, becaufe it came from God: and feeing 
 
 *> all things belong to him, why is it not lawfull to apply and vfe 
 » any faying to his glorie, which may fitly bebeftowedtothat 
 ». C^Tii v(e>And i againe,feeing,all truth is fromGod, there is no doubt 
 „ quinDominus inospofuerittetiamimfijs cjH&cmcjHe veram & fa» 
 ?> lutaremdoUHnnm continent: But the Lord put into the mouth 
 „ euen of the wicked, whatfoeuer things contain true and whol- 
 ly Tm.frr.is. f omc doctrine. ^Peter Afartyr witneffeth this truth, we may 
 borrow it of the hcathens/eeing by whofoeuer truth is fpoken, 
 it is ofthe holy Ghoft: and when we take it out of their books, 
 non nliena rapimus^fednoflra ab imuftis po(fe(foribus nobis vendi- 
 l Lib. t. sit hb. can * Hi » There is but one truth among all ( faith ] Anftine ) and 
 arb.tap.u, this one truthofwhomfoeuer it be fpoken,mulibe receiued, as 
 
 he 
 
dndfecular learning in Strm$ns t 325 
 
 heHic\vcth//^J3.^«/i'jf.f^.3!.But that Father fiLi.dtDocIr. a 
 ponft.cap.x 8.is excellent in this point,as in al.If prophanc wri- a 
 ters hauc faid any thing well, it is not to be refilled for their fu- »» 
 perdition , if we can take any thing from them profitable tor » 
 vndcrltanding the fcrptures . For then ought we not to learnc » 
 letters, becaufeCjT/<rrr«r7(as they lay) was their inucntor: or >> 
 becaufe they dedicated temples to Iullicc and Vertuejand be- a 
 caufc thole things which are to be borne in our hearts, they ra- n 
 ther would adore and worfhip in (tones , therefore we fhould » 
 fiie iufticc and vcrtue./wf <? vero quifcjuis bontu verufy QonjliAniu n 
 eJlyDommi [hi effe »ttelligs.t i vbtcKmc]HC inuentru vcrttAtem. And >> 
 furcly then in Saint e^vy?w/iudgcmcnt,they are not good and 
 true Christians that refufe God> truth when they find it in hea- 
 thens. jQjacqutdverHmeft, Chrtftt vox eft ( faith ™71ucer) e*m™ JoTfUui 
 vndtcHncjHt forwent AucLimiu : and indeedc euery Chriftian 
 whenfoeuerhehcareth truthoutof Philoibphers,PoetsorHi- 
 (torians, will know his voice, yea follow it, 3nd fay with his 
 fpoufc, ZJoxdi/efltmeteft , It is the voice of my belouedthat 
 knocketh, £**/.$. 2. If wicked Saul, if trecherous IhcUs and 
 fonnc of perdition, yea if a foolim AiTe fpeake truth vnto 
 .&*/**;», he muft recciucic: and if aRauen bring Z:7/.*/jmeatc, 
 he mult not refufe it,becaufc it came fro the Lord. And indeed, 
 whether we fearch in the Prophets or Poets, in the Apoltlesor 
 Philofophcrs, in Cfttofes or AnfiotU, there is but one truth, di- 
 uerfly apparelled . If/Vr^rconfcfle, and thediutls proftfle of 
 Chrift,Thou art the Son of God, it is not a truth in the one, and 
 a lie in the other: but though the perfons be contrary, the mo- 
 tiucsdiucrs, and ends different in either, the fubttance of the 
 confeffion in both is the fame. Onely (as that learned man ex- 
 cellently notcth out of 11 CJe/ t 't:n t ihc difference between them is n Uh \f •&. 
 this,Thatasm Laccdxmon fontimeswhenin a wcighticcon- J"'^?^,; 
 fultaiion, an eloquent but an euill man had fetdowne a good »*«,:* /»^* 
 dccree,\vhich they could nor amend, they caufed it to be pro- li » rmmt * tm, P' 
 nounccd by one of honclt name and conucrfation,and then rc- 
 ceiucd the good (cotcnceai autcntkkc lb truth Iju ken by e^f- 
 'JWeTUrtder^oi C. i not more true in the mouth 
 
 ofSaint/'W, but onely hath gotten (a<? outofOnigr* I noted) 
 
 Sf 3 * 
 
 itn* 
 
325 Of the vfi ofFdtbers, 
 
 **ttoJh»jK+ a more fan&ified author. "Neither refufed the A poftle the fa y- 
 ing or d/^w^^^jthougli he was a molt lying Poet in the reft, 
 but alleaged it when he law it to be true. After whofe example, 
 and with the like rcafon,may euery Preacher cite truth from ly- 
 ing Poets,and euery hearer receiue it as fandified from the fpi- 
 rit the author of all truth , when they know hoc tcflimon'wm ve- 
 rrsm eft,th\s teftimonie and faying is true. It is true of all who- 
 foeuer fpeake his truths The voice efChrift and part of his /aw, as 
 t~Martin Bttcer cals it , He that hearethyott % hearethme* and he 
 that desjtifethyou, defpifeth me . Nee refer t, quod adnos at t wet, 
 
 o VrdLioc. 1 50. qui* eam nobis indicet ,faith° Aretiiu difputing this point in hand. 
 
 *• »s x » For as a godly matrone vnder meane and bafe apparel! is wor- 
 
 thy of honour and reuerence : fo truth (faith hcj fpoken by the 
 wordes of an heathen Poet, Philofopheror Hiftorian, is to be 
 embraced, not becaufe they fpoke it, but becaufe it is truth, be- 
 caufe this teftimonie is true. Sol approoue,what Homer faid of 
 honouring our parents,not becaufe he faid it,but becaufe God 
 firft fo appointed. So likes it me , that Plato faid,they9»/<? is im- 
 mortall,wo\ for Tlato ,but becaufe it agreeth with Gods ordina- 
 tion. Nee deterior aftimari debet Veritas propter Ethnicos fcrtpto- 
 res, who like Parotsfpake truth, which they knew not what ic 
 meant , hkc Ba/aams A(Te,vttcred veritie which they vnder- 
 llood not , and like Caipha* knew not what they proclai- 
 med. 
 
 j.Reafon. 3« They thinke it profitable and good to feafbn thofe 
 
 yongvclTelSjtheirchildren^with this licour,both for knowledge 
 and manners, whereof they cannot chufe but taft all their life 
 
 ^tf'Zlni lon §> as the p Poet fpeaketh', and chrome told %uffnus . And 
 
 ftrutbuodorem if it bred this profite in them, why not much more in old folke? 
 
 ^slhurMdSt K lt nourifhed not their vndcrftandings and minds, why rather 
 
 ajfts oicretttfla jet we not them to fuckethe two breafts of the Teftamcnts a- 
 
 irgenioh tuiqw) » ~ 
 
 femetfterariM>*OtiQr 
 
 buta^ipoicgM- 4, Why fpend we feauen yeares in attaining fecularlear- 
 
 *Reafon nin g > anc ^ cnat in the Vniuerfities, with much coft of Founders 
 
 and benefactors, with great paines of our ownc , why fo many 
 
 famous Libraries, why Preachers ftudies ftored with prophane 
 
 authors,if there be no yfc of it for a Preachcr?J^ mihidtuitU^ 
 
 fi 
 
and fecular learning tn Sermons. 327 
 
 finortcotjceditdrvtt? What needed this loft? this m'ght haue bin 
 fold for much, and giucn to the poore . Why in Chnilian Vni- 
 uerfuics is not rather read and expounded Aiefe s Genefis, then 
 Arijlotlei Phificks? Salomons Prouerbes,thcn Artftotles Ethicks? 
 CMofes, then Plato? Dautd, then Tkliy f Salcmcn : thcn &tr.eca< 
 as r one fpake more according to zeale then knowledge . And r ^'"J}"*^- 
 what is this elfe, but with Lhcujhs to count learning and good 
 letters the plague ofcommon-wcakhs; and wifh that all pro- 
 phane authors (like thofc bookes of curious arts) might be bur- 
 ned in the market place? Indeed fomc would count it (as he did 
 when he law the bookes or vfurcrs burnt) the brighter! and pu- 
 reft fire that euer they fa w. 
 
 j. The enemies of Gods truth in diuelhfh policie haue for- $.Rcafo>. 
 bidden Chriftians the vfc of fecular learning, becaufe they faw 
 it much helped Chrifts caufe and rcligion,which they perfecu- 
 tcd : for when /w/M«the Apoitate faw learned Apollmarnu , elo- 
 quent Bafitl, Gre^one, and many other then learned men, con- 
 fute them out of their owne writers, he inhibited that C hrifti- 
 ans children fhould be trained fp any more in fecular learning, 
 or rcade Poets, Philofophers,or other prophanc authois , as 
 GreoorjiUcGrczt/Socrates and Socmen relate. And Sczx>mcn {ubx bift.Ee- 
 giucs this reafon ofhisdiabohcall fubtikic , Hinc folum vctmit. c : '' \ J P- 1 *- 
 
 sv n A 1 J r , ■ ■ n 5«pi-. 
 
 tte l bri/ttani CenttUkm di'ctpltms injtrucrcntW) cjHontammagnam 
 
 tdperfnadend'Am f.ukl'atem po[f<r parart cenfebat . For this caufe 
 oncly be forbad that Chritt ian> (hould be infiruc/ted in the arts 
 and learning of th e heathens , becaufe he perceiued that much 
 •skill to pcrfwadc the truth might be gotten from their bookes; 
 and therefore he prohibited it by law,that he might corrupt re- 
 ligion with Barbahfme,iaith Arrtiwi L\coiudic*redthcmtu y vcl 
 hoc nomine vtendos e(]<r y eo$p/o quodhoftij Chnjiunt nominu tdpro- 
 hibmt ,faith that author. And furcly they that forbid Chnitians 
 the vfc of it in the pulpit , do nolcflc in will,then ht&mdld in 
 deed rand although thevbe not hofles Chriftum nominis , yet 
 arc they ho\}cs ('hnjlstmxret t whole fimpl city of knowledge 
 the diucll hath cunningly abuied with bhiuie and intempe- 
 rate zeale. Thus much for my kcond proofc , which is 
 reafon. 
 
 The 
 
328 Of the vfe of Fathers, 
 
 }.?roofc,the T nc third gencrall proofc (lull be the authoritie and iudge- 
 
 *unc?ent C and mcnt of all auncient and Ecclefiafticall late-writers for thc vfe 
 
 Eccidufticaii ff CC ular learning in the pulpit; vvhofc authorities, though I 
 
 haue difperfed in expounding thole places and reafons I allca. 
 
 ged yet will I now muftcr thein all together,as one armie roial, 
 
 and a great cloud of witneiTcs for this truth. 
 
 i.JufcniA.*tyr Firft, lupine Martyr (to take them in order from the Apoftles 
 
 » times) his judgement we heard before,^/. 2. whatfoeuer exccl- 
 
 *> let things or ofdiuinematters,Philofophcrs or Poets haue laid, 
 
 v they had them from the Prophets. And finding great harmonie 
 
 betweene both,and the feeds of truth in them al,he auoucheth: 
 
 ApoLi. what things were excellently faid of all Philofophers, 
 
 Poetsand Hifioriographers,tf<?/rtt*/«** flmJIiatiorhw t they are 
 
 ours that arc Chrittians. 
 
 %.Qem<Akx**- 2 • Q emefts Alexandrhms lib. I . Stromat. fa ith , The foules of 
 
 „ men haue each their owne proper and peculiar nourifhments, 
 
 ,, and fomc arc fed by diuine knowledge, others by Ethnick Phi- 
 
 „ lofophic, whereof cuery thing is not fas of nuts,) to be eaten. 
 
 » Neither need our Diuincs feare to vfe thofe things that are moft 
 
 !• excellent in Philofophie and other arts: for it is not meet onely 
 
 n to be a lew to the Iewes,and them that are vnder the law , but 
 
 „ euen a Gentile alfo to the Gentiles, that we may winne all. ad- 
 
 9y moniming and teaching cuery man in all knowledge, thai we 
 
 » may prefent cuery man perfect in Chrilt. And this iecular lcar- 
 
 i) ning ( faith he) efl veluti condimentum cibo permixtum y not Co 
 
 ,> much delighting, as procuring a good appetite in the mindc,to 
 
 y rclifh better the things of the Tpirit . Philofophie truly was nc- 
 
 37 ceflary before Chrifts comming for the Gentiles vnto righ- 
 
 j> teoufnefle and iufticc , but now it is profitable for thc wormip 
 
 » of God,and piety in them who collect faith by demonftration. 
 
 99 For God is the caufe and author of all good things , of fbme 
 
 v things indecde principally , as of the olde and new Teftament; 
 
 j' and of other things by confequence,as of Philofophie. And 
 
 » perchance it was principally giucn to the Gentiles before thc 
 
 »9 vocation , as the law was to the Iewcs , that it might be their 
 
 s> fchoolemafter to bring them to Chrift; Praparat ergo 'Philcfi- 
 
 91 phui,ei vUrn muniens qm k ChriftoperfiatHr. Laitly he produccth 
 
 that 
 
and Secular le&rntng in Sermons. 329 
 
 thatfimily a nd ty pe ,tyr;M 6. As <Wrtj(^r«£*wjwifc)when (Tie ,, 
 was barren her i'etic.ozuc Abraham Hagar the Egyprian hand- ,, 
 maide to bcare him Tome children : fo Gods Church allow eth „ 
 fecular learning to bearc Tonnes vnto God, when rhc Scripture ,, 
 is not io pregnant. ,, 
 
 3 . Ortgen lib A -centra CV///M*,pl ainly and peremptorily auer- > °' i* 
 reth, Gimtihmm cbtlrma^briftifidem confirms , the learning of 
 
 the heathens confirmcth the faith ofChrilt,and therefore to be 
 vied infermons. And homtl.iq. m Genef.16. he comparcththc 
 Scripture to Ifaac, and it K.o*s4btmelech , who commingfrorn 
 Gei ar with his friends vnto /faac,hc faid vnto them, Wherforc 
 come yec to me, feeing ye hate me, and haue put mc aw ay from 
 you ? And they anf,\ ered, Wefaw certainly that the Lord was 
 with thee , and we thought thus, Let there be now an oath be- 
 twixt vs,euen bctwecne vs and thee, and let vs moke a couenant 
 with thee . This tSlbwielech fas I lee ) hath notalwayes peace 
 with Ifiiac , but fomctimes he dilTcnteth , iometimes lie asketh 
 peace : fo fecular learning with Gods law , mqm m dtjfenfone 
 pote/i effe , necjue femper in pace , forPhilofophic neither in all 
 things U contrary to Gods law, nor in all things conibnanc 
 thereunto . But when it makes a couenant of peace and agree- 
 ment with fcripture, it mull be entertained and bid to its table, 
 as Ifaacdxd Abtmelech: thus Ortgen. 
 
 4. Tertulltan lib. I . de patient, he faith, r D$fciplw* feculi van* 4 7 ■ 
 adlaudem C* aloriam r Dei promouent , out nunepitd pottm imuria 
 cumdiuma res in feculanbus rebut volntatur ? Secular learning, 
 which iome hold fo fabulous andvainc, promoted* ihe praifc 
 and glone of God ; or is it rather an iniury to it when diuinc 
 matters are handled therein ? 
 
 c. Cyprtunlib^.epi/i. 2. whenthe Apo(l!c(faith he)biddcih 5-0^** 
 takeheede leaft anydecctuc you with Philofophie and vaine 
 deceit,/ iu>:cU 'imt qtltnon deT>et element taventunt , fed de Pbt- 
 lofophut dm tow pre fumpt tone defcendant, 
 
 6. 'Dam.i/ceti lib.^de Ortbod. fid. cap. 14. his Judgement is, fjumafm 
 J I >\b us jn foru xnt decerpere qutppum vixle v.ilttertmw, nw af- 
 pernabtlees I yltwc can take any profitable thing rromprophanc 
 wr;ter>,:t is not to be abhorred, Lctvs become approoucd 
 
 Tt GoW- 
 
330 Of the vfe ofFathcrs^ 
 
 Gold-fmiths, keeping the lawfull and pure gold t but refuting 
 and refufing the adukerinc. Swnannufermones optimosfleos an- 
 temridienlos i & fabtdu al'ienas canibw proijciamas , Let vs take 
 their beftfayings, but their ridiculous gods and Hrange fables 
 let vs ca(t to the dogs. 
 j.EfitbMbt. 7. Spiphanias in ancorat. fheweth, that the very fables of the 
 Poet? proue the rcfurredtion, and hauing declared it in many, 
 addeth withali,<5> multa de his diet po [font adconfirntandam [idem 
 noftram>atque ipfosredarguendos. And is not that which confir- 
 med! our faith needfull in popular fermons ? 
 S.Theodom. 8. Thecdoret lib. 1 . defid. is excellent in this point , At leaft 
 
 „ (Taith he, fpeakingto the heathens) beleeue your owne Philo- 
 „ (bphers,ye friends,who by a certaine previous tradition prepa- 
 >3 red and taught you toentcrtaineourrelrgion.Forthey feeme to 
 ,, be like thofc birds , which they call finging birds, that imitate 
 53 mans voice, and vnderftand not the meaning of thofe words 
 3, they vttcr : and in like manner when they fpeake of diuine and 
 ,j heauenly matters , they were ignorant of the truth of thofe 
 „ things they deliuered.This dew of heauenly knowledge fell on 
 „ the Prophets and A poftles, likeraine vpon good ground that 
 „ brought forth much fruite; but on them, like raine vpon defart 
 ,, and fauage places ,that with briars and thornes oft brings forth 
 „ things that may be eaten. And (as I thinke) they deferue fomc 
 ,, pardon , feeing they were not guided by the light of the Pro- 
 „ phets and Apoftles , but had onely the direction of nature. 
 „ Therefore they , who are endued with Judgement and dif- 
 ,, cretion , know to take from them what may ferue their 
 v turne, and let the rert alone; as they that gather Rofes, let 
 „ the prickles alone. And as Bees not onely light vpon fweete, 
 „ but alfo bitter flowers, when they fuckc out onely fwectnefle, 
 ,, and abhorrebitternevTc, fo making amoftfweetehonyofcon- 
 „ trary qualities,fweet and fower, bitter and pleafant : fo we fol- 
 „ lowing their example, E vejlris Mis atnarulent is prAtis, compofe 
 „ pleafant and profitable honie for our fclues. And as Apothecsu- 
 ,, ries confc & wholefome medicines of venimous beafts 3 as Scr- 
 „pentsandVipers,refufingfomethings and taking othcrfome, 
 : , driue away many difeafes by their venue : Ita &nos veftrorum 
 
 ?KtA- 
 
*nd Secular learning in Sermons. 33 1 
 
 Poet arum % Hiftoricorum, Philofophorum^ monument a verfantes y 9* 
 aha ex us vt noxia & pefttferadeclmamm t aha vero fparftm ncftr* >a 
 infer entes doclrin<t } auxiliirem ac flu tar em curationem ajfcrimtu. " 
 What can be {aid for pregnane for this point ? 
 
 9. Socrates hO.^.btsl .Ecclef.cap.i 4. anfweringthe obie&ions 9 ,s4cr*u, 9 
 of them that refufe it,pronounceth,'Zto7/m* Gentthum neejuea 
 Chrtflo, neque ab eius Apojlolis y vel approbatur vt mf Jurat a dim- 
 mt;if,velvt pertcu/o/aprorfisreijcttur. And this I thinkc (faith 
 he) was done not without the prouidenccof God, formany 
 Philofophers among the Gentiles refitted the falfe opinions of 
 Epicures and Athcilrs , and by their bookes haue brought no 
 fmall profit to the fauorcrs oftrue godlincflfe and pietie,thouj:h 
 they knew not of the MefTias. Again,both Chrift & his Apoftle 
 commaund vs vt extpafti mtmM/irif, we trie all things, keeping 
 that which is goodjand take heed that none deceiue vs by vainc 
 Philofophie which is not after Chrifr, which we cannot do 
 hoftium armapcjfdeamus , vnlcffe we take (com them the wea- 
 pons ofourenemics , asdid Saint Paul and fuch other of the 
 Church that fuccecded. He addcth this lliort Epiphoncma as a 
 rcafon of all , Nam boneftttm, cjuocuncjue faerit loco , eft z erst a: a 
 proprtum, truth is (till truth.and like it felfc wherelocuer we find 
 it 3 in Prophets or Pocts,Apo(tles or Philofophers. 
 
 10. Laclanttus in his third booke of diuinc Inftitutions, ^j^r^iat* 
 though a profcflTed encmic to Philofophers, confeflcth of Phi- 
 lofophie, that it agrceth with Scripture in many things, w here 
 
 we may embrace it, though ott it is corrup ted w ith lies, w here 
 wcleaucit. 
 
 1 1. Xa<s.w*jene monod. in 77. « , 7/ cxceedeih all thefe in this uJRimm* 
 point : I thinkc (faith he it is granted ofoll that arc wifc,that al „ 
 learning and knowledge hr(l is in the kind and nature of good „ 
 /£#«£/,not onely that Chnllian learning, which hunteth not fo „ 
 
 much after wifedome of words, as the fenfe and meaning of,, 
 things: but alio that which is among the infidels , or which,, 
 fomc Chriftians hate,as feparatc fiom God. iudging amiife. m 
 For if they dcfpitc it for this caufc , becaufc Ionic haue taken,, 
 harme thereby ,and tallen into errors : by the fame reafon thev 3 , 
 (l)ouid hate the hcaucu and the earth, and all things contained „ 
 
 Tt 2 therein, 
 
334 Of the vfe of Fathers > 
 
 » therein , feeing many haue made them their gods, and abufed 
 j> thefetoidohtrie. In like mannerthc fire and other elements, 
 » yea meate it felfe mall be efchued of all men as euill things, 
 »» becaufe fomeabufingthem,haue gotten their death and deftru- 
 » dtion thereby. But, as we may reape good euen of euill things, 
 » when of Vipers flcfli we make Ti iade, a fingular and foueraine 
 »» medicincfor all difeafes : Sic ex Grtcis dotlrmis, &c. fo out of 
 » fccular writers may we take whatfoeuermaketh fortheknow- 
 » ledge of naturall things,and framing of our manners. Non emm 
 » ex eorum dogmatis ad T)ei cultum par urn proficimw , for by their 
 >» leffons and layings are we not a little furthered toworfhipand 
 " ferue God. No knowledge therefore or learning is to be refu- 
 » fed,fith al fcience whatfocuer is in the nature and kind ofgood 
 » things, JQttin potws ipfamfj?ernentes y &rufticos, & plane ignauos 
 v exislimare debemus : but we mult rather count them rude and 
 5' flothfull that defpife it , Qui omnespariterignaros effe vellent t vt 
 » ipfarum igncrantia in commumlatensfninime deprehendi, aut ab a- 
 » iijs taxari valeat, who would gladly haue all men as ignorant as 
 >> themfelues,that their ownc ignorance lying hid in the common 
 » heape might not be eipied or perceiued^& taxed of other men. 
 Thus fpeakes eloquent Cjregory Nazianzene, and this very fame 
 whole faying he hath (almoft ad verbum) in his funeral oration 
 on Saint B a fill, 
 \iBtCth l2m That "S^//"// the Great in a large treatife to his nephewes 
 
 of this very argument and qutftion, Qnomodo ex Cjentilwm do- 
 Urinis profictant , (to whom Caluin for probation of this point 
 u Comment.™ i. *twife refcrreth vs) counfelleth them wifely , that they indeede 
 for.is.ii.&m f a (t en not their opinions (as it were the ankers of their fhips) 
 on prophane authors, butpicke out of them thofe things that 
 are profitable,leauing the reft. To euerlafting life he doubteth 
 not,but the facred volumes by hidden my(teries{fufrlcientlyin- 
 (hu£rthem;yet for their age they could hardly attaine the deep 
 meanings thereofrfor helpe whereof^he aduifeth them to looke 
 in other bookes that difTent not altogether from the fcriptures, 
 asinfhadowesandglaffes to helpe the eyes and fight of their 
 mind m better vnderrranding the other; following their exam- 
 ple, whornft cxercifing in fcnce-fchooles,learne how to ftand 
 
 and 
 
AYidfccular leaning in Sermons. 555 
 
 and ftrike before they come to the lifts . And feeirg (faith he J 
 ye vndcrgo the greateft combate , and need all helpes and pre- 
 parations thcreuuto,/Wx; c- Oratorwu*^ mmi tim hcmtr.ihf* 
 vtettdum, vndefuturafit altqua vtt/itas cjn<t ad Mima ^edification? 
 y*«4/,Yemuft vfe Poets, Orators, and all authors,'from whom 
 any profit may be got,w hich maketh for edification of the foul. 
 For as Fullers lay lorne ground-colour before they die purple, 
 and bring on the Ja(t and beft tincture: lb mutt we firiibc 
 grounded in thefc prophane Writers before we can open the 
 Scriptures. Wherefore if there be any agreement bctwccnc the 
 Scriptures and h eathen Authors, vobts i.lorum valde c&nferet no* 
 tttta, the knowledge of them will much helpe you in vnderftan- 
 ding the other. He addeth, For as vnto trees laden with fruitc, 
 folia nikiLominUs ramts comuntla cjuendam fcrunt ornatum , the 
 leaues neuertheleiTc adde ibme ornament and grace: fo that ex- 
 cellent truth and fruit of the fpirit, non ab re extenorejaptentta 
 circundatur , ficnt foltjs ejttibt<fd*T» frullum afpeflum non wtempe- 
 fliuumpr&bentibHs, ic is not vnfitly apparelled with this out- 
 ward wifedome of the world, as with leaues, making the fruitc 
 (hew more pleafant and delightfome. And thus(fauh he) is it 
 (hewen,that prophane learning is not altogether vnprofitable 
 to the foulc of man. After, he wifheth them not totals their 
 choice at randon and cftceme all alike, but as ingathering and 
 plucking Rofes, we auoidc the prickles: fo in their fayings ta- 
 king the good, we mult lcaue th3t which is naught. Or follow 
 the Bees, who neither fall on euery flower, nor take all of that 
 whereon they light, but that only which they neede: fo we nei- 
 ther vfc all authors (for obfecne, railing and wiumi Poets he 
 leaues to the ftage) nor all things which any fay, but thofe only 
 that (hew vs the fayings and doings of good men, and to follow 
 them in both, he aduifcth. Thus tarre.V. />'.,///. Wherefore if in 
 his judgement fccular learning muff accompnnie Theologie.to 
 beautific it, as leaues on the trees do tnrnifh the fruitc , this mi- 
 ItrcfTe, be mcaneth,(hould nor come abroad without her wai- 
 ting maide behind her. Elfe, why (Lould ( 'jfciwfnrTJC of it In 
 Sermons, twile refcrre vs to this treatife of S. /.'. 
 
 13 hrome i as he was ihcrende-vouz of ail Authors,fo like 13 in*m. 
 Tt 3 that 
 
3 34 Of the vfe of Fathers, 
 
 that Centurion and Captaine, had he them at command for 
 
 *JhUg™*' hls P ur P°f c;Xwno bei »g as ked of the great Orator %omamv % 
 
 om. Tiom, why he vied (ecular learning in Diuinitie, anivvcreth thus and 
 
 , 5 apologizeth himfelf Thou wouldft neucr haue asked this(faith 
 
 y> he) %om*mu t if thou hadlt read the holy Scriptures and their 
 
 « interpreters: for who can be ignorant that in CMofes and the 
 
 93 Prophets fome things are taken out of the bookesof the Gen- 
 
 » tiles? 7 > 4«/fhimfelfe vied it thrice, for he had learned otDattid 
 
 a to wreft the fword out of his enemies hand, and cut ofFthe head 
 
 ii otGettab with his owne blade. He had read in Demeronomie, 
 
 *> cap. 21. that the captiue-womans head muft be fhauen, her 
 
 1' 3> lockes lopped, her nailes pared, and then be taken home for 
 
 3> his wife. What marucll is it therefore, if I alfodefire fccular 
 
 33 knowledge for its comelineffe of fpeech, for its beautiful parts, 
 
 33 and cutting away whatfoeuer ofher is dead, as idolatrie , plea- 
 
 33 (lire, error and lult, make ofacaptiue handmaide an Ifraelitim. 
 
 3> woman, ^ mixtos puriffimo corpori vernaculos ex eagenero Do* 
 
 ?» mino Sabaoth? Ofea tooke him a wife offor!iications,(7cw<rr the 
 
 33 daughter ofDib/aim, and me bare him a fonne w horn (lie cal- 
 
 P3 led lzreel, that is, thefeedofGod. And in the end of that Epiftle 
 
 (as if he had bene exercifed with the objection ofour times, 
 
 whether it be lawfull when no controuerfle is in hand ) he tel- 
 
 33 leth him, he would not haue himmiftake his meaning: Contra 
 
 33 Cjentcs hoc ejfe licit am, in alijs dtjpHtatiombw dijpmulandum^ that 
 
 3> it is onely lawful in difputations againfl: the Gentiles or aduer- 
 
 33 faries,and in other difcourfesto be lefr: for almoft all the books 
 
 3> of the auncient, ( except thofc who wich .Epicurm and his fol- 
 
 ?> lowers ncuer learned them) SrHdMonijdoclrint^pleniJfirmfunt, 
 
 arc fluffed full of fecular learning. Whereforehe defireth him to 
 
 admonifn Qalphumiiu^ Ne vefecntium dentibm edentulus inm- 
 
 zir deAt,& ocnlos caprarum talpa contemnat.:Thathc enuie not them 
 
 tfiz>^ii/:<^ thatcaneate } becaufehehimfelfe wants teeth, nor contemne 
 
 Efift. *d Pam- ^ C y es f g oate s, and them that can fee well, becaufc he him- 
 
 ^jiLgtin Tit. felfe is a Want. And this allufton of the captiuc woman, he 7oft 
 
 *&£ tb ^cTp'. c * tetn f°f this purpo fc ft as do alfo fome^modcrncs. If thou fecft 
 
 T.-ditaatior. ' (faith hcin hisEpiftlc vnto Pammach.) among the enemies a 
 
 ^ comely captiue woman, that is, (ecular lcarning,and art taken 
 
 with 
 
dndfecular learning in Sermons. 335 
 
 with herbcautic,fr>aue herhead,ci)t away lUtcchras crimum^nd » 
 the ornaments of words with her dead nailcs , wafh lier in the >, 
 fopc of the Prophets, put off her garments \\ herein Hie was „ 
 taken, and retting with her, fay , Her lefc hand isvndcr mine ; » 
 hcad^ and her right hand doth embrace inc.- El muitos ttbifatus » 
 captittacUbit^acde Aioabittde ejficietur I/rae/tti/yind this captiuc .-, 
 (hall bearc thee many children, and of a Moabitifli become an ,» 
 Ifraclicifh woman . But chat Father Lib. 13. m E<sc. 44.2:. on » 
 thofe words: The Prieft fb*/t tamest widow for his wife> thtt is, the 
 widow of a Prieft y he fpeaketh by way ofaliegoricall allufion ex- 
 cellently to this purpofe: The Prieft is allowed to take not only „ 
 a virgin of the houfe of Ifrael, faith he, who is brought vp in the » 
 houfcofGod,inthclawandthe Prophets, that is, the wife- » 
 dome of the Scripture, of which wire we read Pro. 4,6. but the »> 
 Prieft mult take a widow, who hath bene the wife of another » 
 Prieft, namely, knowledge and learning, quamt/ifu 'Deicultor » 
 inuenerity which another ii range worfhipper of God found out j> 
 andhrft maried. iVr^/<r emmnoH* tuntnm content 1 debemtu ejfe a 
 doclrma, fed &veterem excolere^ drnoftro utngere comitttm >fi » 
 tAmen fttcro cultuf "net it erudttit.Thus farre Saint Ierome for the *> 
 vfc of fecular learning in the pulpit. 
 
 14 S. asfufhne lib. 2. de docl. fljrift.cap.x 8,is as peremptory 14 ^ft»,, 
 in this point. If prophanc Writers, faith he, hauc laid any thing ,, 
 well, it is not to be refufed for their funcrft ition: for then (hold „ 
 werefufc to learnc letters,becaufc they fay Mercury fu(\ found „ 
 them; and flic iutticc andvercue, becaufc the heathens built „ 
 temples to them, and worfhipped them in ftoncs which they „ 
 (hold hauc caryed in their harts. lmovero cjmfqHis bonus verufj : ,, 
 Chrti}utnus eft , Domini tjfif i>ite."t'/.tt vl-ifun.jue v.uoicrit vert- „ 
 tatem:N2y rather let cucry one who is a good and true Chri- ,, 
 ftian know, thai it belongs to his Lord,and is Gods, whercfoe- „ 
 ucr he findcth truth. Andchap.40.ot that booke,hc is as lear- „ 
 ned as large in th\i poim.'Phttofopbi amem, tyrc.lt the Philofo- „ 
 phers.focalled.cfpccir.llythePljtoiiickcshaucby chance fpo- „ 
 ken any thing that 1*, true and conionant co our faith, nonfolum ,, 
 formicUn(LnonfHnt t fed*b en i • 'it po(fr'Joribns in r,v- ,, 
 
 ftrHrnvfamw. ./nW/.Notoncly wc fhould not be aiuki to v 
 
 vfc 
 
33$ Ofthe v ft of Father $ y 
 
 97 vie them, but vvc muft bercaue them thereof, as vniuft owners, 
 i> and apply it to our owne vfe. For as the Egyptians had not only 
 >j idols and heauie burthens, which the people of Uracil fled and 
 5> detected, but veiTcls alio and ornaments of gold, and filuer,and 
 yy rayment, which that people going out of Egypt priuily chalen- 
 yy gedto themfelues for a better vfe, not by their owne authority, 
 n but by Gods commaundement, the Egyptians ignorantly len- 
 77 ding that which they knew notto vfe aright. So all the learning 
 77 of the Gentiles hath not only faincd and fuperftitious figments 
 j> and heauie burdens ofneedletTe labour,which each ofvs,going 
 77 out ofthefocictie of heathens by Chrifts direction, mutt ab- 
 77 horre and deteft, but alfo containeth hberall fciences more fcr- 
 » uiceable to the truth, and lb me mod profitable precepts of 
 « manners, and fome things alfo true of the worilup of the ttuc 
 n God are found in them; which, as it were their gold and filuer, 
 *> not which thefclues found out, but digged from certain mines 
 *> of Gods prouidence, vniuerfally infufed into the minds of all 
 77 men, and which they wickedly abufed to idolatrie , a Chriftian 
 7* being fcparated in mind from their wretched Cociziic, debet ab 
 JJ eis Auferrc advfttm ififtumpr<tdic<t»di Euangelij^s. ought to take 
 7} it from them for the right vfe of preaching the Gofpell. And he 
 x* afterward numbreth the Chriftian Ifraelites that went out of 
 79 Egypt laden with thefe fpo iles. For what elfc (faith he)didma- 
 7p ny good faithrull men of our religion? Do we not fee with how 
 n much gold, and filuer and [rayment, Cyprian , thatmoftfweet 
 >» Do6lor,and moft blelTed Martyr went laden out of Egy pt?with 
 97 how much Lattantins?vi\t\\ how much Vitlorinuf, Oytatfts and 
 77 Hilarie? To fay nothing of them now aliue, with how.much 
 a innumerable Greeke Writers ? To all which the idolatrous 
 j> Gentiles wold neuer hauc lent their profitable knowledge and 
 *> learning, efpecially in thofetimes, when throwing off Ch rifts 
 7i yoke they perfecuted Chriltians, if they had fufpedted it would 
 79 haue bene conuerted to the vfe of Gods true worfhip,w hereby 
 v the vame wor&ip of their idols was extinguiftedebut they gauc 
 j> their gold and filuer to Gods people going out of Egypt , not 
 » knowing how thofe things they gauc, might be rcftorcd to the 
 99 fei&ice of Chrift.For condufion he fully reiblues, Mud in JExo- 
 
 d» 
 
And Secular Uirnrng in Sermons. 33 7 
 
 do fit&Hm, fine dubio fifHrAtnm efl vt hoc pr^fgnaret ,that that ,, 
 wifepolicie of Ifraell in robbing thcEgyptians,did vndoub- ,, 
 tcdly prefigure this our fpoilingofthc Gentiles. Thus farrc, f 
 tsfufttne. And this is the kidgement of the auncient Fathers, 
 thofereuerend BifhopsofGods Church, conftant Martyrs of 
 Chrift Icfus, profound Doctors of the Gofpe!!, bright Itarres 
 of all learning, and burning lampes of the iantfuarie/or the vfe 
 offecular learning in the pulpit. But (alas) why fpend I my 
 ftrength in vaineandfor nought? Their anfwer is (till this , Nos 
 tton cnramiu quid dtcur.t p.ttres . Puriranes, or rather Pruntanes, 
 hauc thole prHrtentesAures, itching cares, 2. Tim. 4. 5. and after 
 their owne lulls haue got them an hcape of teachers to whofc 
 verditonely they ttand or fall, vtillisrelioiofit, ab interpret At to- 
 mb ha fuor urn preceptor urn v el minimum de fie tier e, as Zar.cbtw I 
 laid noted in this Church. They thinke, the Fathers hauc eaten 
 Ibute gT&pes t £ta4 parentum is peior unit, and therefore cenfure 
 them in the words but not with the fpiritof a 5/;/;«: Great men a lot ja* 
 are not alwaies wife, neither do aged ak\ay vnderlland Judge- 
 ment: therefore I fay, Heare me, I will fhew you mine opinion. 
 Each nouice can now teach his feniors and Senators wifdome, 
 and pronounce ho\\\ h Druids lips but nothisfpint,I haue more bpai.up.^. 
 vnderftandmg then all my teachers, I vnderftand more then the 
 auncient: for my part I thought it beft to relye on the Fathers 
 iudgement, when Gods word and the analogie of faith is noc 
 rcpugnant,and thought ftil with my felfe, F.lihn hismodelt fub- 
 milTion befitted grccne heads, fob. 72.6. 1 faid, I am young in 
 ycares and ye are auncient: therefore I doubted, and was afraid 
 to fhew you mine opinion: for I laid, The dayes fhall fpcake, 
 and the multitude of ycares fhall teach wifedome. But fuh in 
 (lead of the Fathers they haue children whom they make Prin- 
 ces in all lands, as I hauc faid, men ofye'dcrday fhall (peake and 
 (hew their opinion. 
 
 15 A frit tme Barer, enarrtt. in Af.:t. 1 1 .vlt. he alio witnef- Bow. 
 feththis truth: For Prophefic in all ages among the heathen n 
 /'faith he) both by drcame?, by wonders, and by a ccrtainc in- H 
 ftinft and heauenly infpiration, it is good to rcade 7V. 
 bookes of Dimtuticn, And he there addcsthcrcafoiv.forno- » 
 
 Vy tiling 
 
33 8 Of the vfe of Fathers, 
 
 ,, thing is to be neglected which plainely appeareth to be the gift 
 
 „ ofGod. And he that doubteth fo many excellent bookes of 
 
 „ prophane Writers, wherin fuch knowledge of heauenly things 
 
 „ and workes of God are not the excellent gifts ofGod, without 
 
 ,, doubt he hath little regard of Gods prouidenee,without whofe 
 
 ,, lingular bleflmg it could not come to paiTe, that thefe bookes 
 
 „ preferucdin fo many ages, and through fo many chaunces, 
 
 „ (hould come to our hands. Againe, Enarrat.irKJteat.q.iS. oa 
 
 tho(Q\Nords,TkejwerefiJ&ers, he checketh themfharpely who 
 
 ' vnder this pretence condemne learning and fhew ofGods gifts 
 
 ,, in Diuinitie. Let none (faith Bucer) vnder pretext of this text 
 
 „ contemnethem , vt funt cjuidam, ejuiaadeo eruditionem , tlutq. 
 
 n Dei dona fperxunt. vt ipfi interim fua. infetti* ac ruditateplusfidant 
 
 „ atijue fuperbiant , cjuam alijffia eruditione aut tngenij dexteritate: 
 
 „ as there are fome, who fo malepartly defpife learning and other 
 
 „ gifts of God, that meane while they trurf and take more pride 
 
 yy in their ignorance and rudeneffe, then other in their learning 
 
 „ and dexteritie of wit. Thou (halt find alfo fome at this day,who 
 
 ,, ftiffely pretend this example of the Lord for a cloake of their 
 
 „ flothfulneiTc and idlenefle: and when they are reproued , for 
 
 „ their idlenefle in handling the word, that they apply not the 
 
 „ Scriptures, neglecl to learn tongues, that better they may han- 
 
 9i die the word; they haue alwaies in their mouth: God called not 
 
 ?, many wife after the flefh. Whom we muftanfwer: Neither cal- 
 
 9 , led he many euill beafts and flow bellies , quifanttam eruditio- 
 
 33 nem adeo contemnunt, & opermtione Jpiritu* tanta ofcitantiafidmit: 
 
 3> Who fo much contcmne fanctificd learning, and in their great 
 
 3 y tdleneifetrufttoomuchon theipirits extemporall fuggeltion. 
 
 a The fumme of all is this, the gifts of God, learning, skill in the 
 
 j, tongues, and painfulneiTe in handling the Scripture, are to be 
 
 fi!:!boZ!&f. U ' fought after and highly cfteemed. Againe, many * drones at 
 
 this day thrutf themfelues into the mini(terie,fltter for any thing 
 
 }j elfe, who, not onely that they may cloake their flouthfulneffe, 
 
 t spirits titub but euen c impioufly boaft of the fpirit, dare ftoutly condemne 
 
 ^tlLnifUglejii a °d with amoft impure mouth, raileon the Itudie of the tongs 
 
 audtm damw anc ] diligent decking of the Scripture, openly in the pulpit. 
 
 •ufr^mJkr: Againe, Enarm* in <JMat % ly 5 2, Euery Sinbc (iaitn he; 
 
 taught 
 
and Secular learning in Sermons. ;* o 
 
 taught to the kingdom of God, mu(t bring old and new things „ 
 not onely from the old and new Tertamcnr, but affktim quAt- „ 
 bn y any truth from any Writer: as themailter ofthefamilic,, 
 brings to his guefts d ail kind of mcates and dainties, that they ^J^f"* 
 may want nothing: whole liberalise he mu(t follow, plenteouf- <u.> 
 ly teaching all things, whereby the mind is fed and delighted. ,, 
 Againe, Sxfbmtt. tnT/a/. r. 6. Though God (faith he) for*, 
 out foules hath giuen vs the Scriptures, yet for reprefllng of,» 
 flellily affections, for framing ofour life toGodsglone and „ 
 good of others , mnlta aliapr&cUrc fcrtptAimpArtvt •, he hath gi- , , 
 ucn vsmany other excellent wricings. For all truth fas Auflm: „ 
 truly writeth) is from the holy Gholt : wherefore, whatfocuer,, 
 truth and goodneffe is anywhere commaunded, leg:s Dei no- „ 
 mine inre cexfcbitnr, it may lawfully be called the law of God: for >, 
 what things foeuer any way pertainc to true godlinefTe and,, 
 found righteoulnciTc, vmuerfx cjnider» y 4t nonJirguUjfacri! liter -U „ 
 explicit a furtt ,they arc in gencrall laid downe, but not partial- „ 
 larlyexplancdin the Scriptures. For the Geatiles therefore the,, 
 Lord both before and after he made them partakers of the,, 
 Scriptures, gauc many things of excellent and admirable wife- „ 
 dome to be written <5f Poets , Philofophers , Hiftorians, and ,, 
 Law-makers,whcreby he expounded that eternall and bound- .-, 
 lefle force of his law, and called mankind to a good and godly,, 
 life: £luarc & tnvratiDeoftoit & fibi iffis faint >ni* momtA mm- ,, 
 Verity O-c. Wherefore they are both vnrhankfull to God , and M 
 dcpriuethcmfelues of w'holcfome admonitions, that difdainc „ 
 torcadcandgathcroiitmo'r things, aswcll of heathens as the >, 
 holy Scriptures, while they may .For it was not without the fpc- ,, 
 ciall and notable bleffingofGod, that lb many notable thing 
 which haucfo excellent meanesofmaking a qnod life, fliouldj, 
 both be written of Poets, Hiftorians, and Philofophers, a 
 alfobe prrferued for vs. If any thing in the woikes of mecha- „ 
 nicall arts fmell of a more exce'l-nt wit,Gods mercifull bounty, „ 
 who gaue that wir, we iuitly idmirt; anil thole things which of,, 
 vcrtuesofrcligio.i.ofallgood and right lilliog mofr Philofo- ,, 
 nhers and Poets by an vninmahlc dcxtentic and eleeancie lnm **t $Lit x- 
 hauc written, mall we not admire, kiflc, and as Gods lingular tUgmtk. 
 
 Vv a bid- 
 
54° Of the vfe tf Fathers ^ 
 
 9) blefllngs highly to be reuerenccd,embraced and accepted with 
 » both armes ? Non faciemw quicunque T>eum rite venernmur, 
 j> £hrifti vox eft qukqmdverum eft, quicquid refit a liquid prtcipit, 
 ?) earn vndecunquc fonuerit exaudiamm at que fequamuri We vv ill 
 j> not do this wrong to the gifts of God,fo many of vsas wcrfhip 
 y andfeaieGod aright, it is Chrifts voice, whatfocuer is truth, 
 *> whatfoeuercommaundeth any ri^ht thing, by whomlbeuerhe 
 j> fpake it,lct vs heare and follow it.Therefors vnder the name of 
 7J Gods law, both in place before all, will we firft count the holy 
 » Scriptures, which containe the law, that is,abfolirte doctrine 
 » of God euery way perfect, which we grant to none other Wri- 
 j? ters: and in this alio, without choice, will we adore and reue- 
 r rence all things. The next place in our account (hall die wri- 
 tings and monuments ofthemhaue, who of purpofe giue pre- 
 *? cepts ofChrifts religion and innocencie of life, although no- 
 j> thing of theirs, without iudgement and diligent collation with 
 jj GodscommaundementSjWe will embrace. In the laft place 
 w wil we not difdaine to reade and vfe all kind of prophane Wri- 
 11 ters,when time and place (hall require. For if IHime faid truly, 
 3> that there is no bookie fo bad^ out of which fime fruite may not be aa- 
 3) tbered s and they bring nofruite , vnlefie they be the words of 
 ?> God: Certe Dei verba contempferit , qui vel Ethnicorum firipta 
 9> intotumrepudiet: Certainly he comemneth the words of God, 
 w who wholly refufeth the writings of the heathen. Thus Bncer^ 
 And let them Iooke to it,whcther they defpife not p art of Gods 
 lawe, and contemne his words, who difdaine to vfe his truth in 
 heathens, when they preach to his people, 
 
 I cannot yet leaue r Bucer i he is fo excellent in this point : for 
 
 Enarrat. in /oh. 4. 38. on that: Other men haue laboured , and ye 
 
 are entred into their labours , he vnderftandeth by tbefe former 
 
 labourers, not onely the Prophets among the Iewes , but alfo 
 
 ?»t*t *u*t di the Philosophers among the Gentiles, who taught them good 
 
 utoi^Jcu*. hfe: For they wrote many bookes of religion, of duties , of the 
 
 pedKtnduho. bounds ofgood things and euill,&c.which they had got of the 
 
 framZlpende- Iewes, and fo prepared rhe Gentiles for the Gofpell,as the law 
 
 rMnt^uiEtb- was tne j ewes fchoolemaifter vnto Chrift. But let it not offend 
 
 «^* 4 '* M ar ,y raan ^ £f a j t h he)thaclthir)ke the labour of Philofophers 
 
 farthered 
 
dndfteuUr lenming in Sermons. 34 1 
 
 furthered the Gofpell, for ail truth is of God , and certaii ly ., 
 much truth is read in the writings of Philofophcrs and Poet*: , 3 
 and how little foeuer it be which they debused of the truth, „ 
 sd Deum certe animos honnnum attraxeruxty eoj ? & Euangclio t/- ,, 
 losprspararunt : they drew without doubt mens mindes vnto „ 
 God,and therefore prepared them for the Gofpeil.For he is the \ 9 
 God not oncly oftbe Icwcsjbnt of the Gentiles a!fo,in w hole n 
 hearts he wrote the workeof hislaw , whence came thole ex- ., 
 cellent doctrines ofvertucs, whereof we readcio many in their „ 
 \\n(\\\°s.Stfquidoj>it6verbis:b\it\\\\2.t need many words? They ,, 
 who acknowledge not euen in Tally wondcrflill knowledge or - • *\*t*t*> 
 God and found p. etie, without doubt he knoweth not • 
 God is,and pietie . If it now therefore appcare. that by the la- " 
 bour of Philofophers,fome knowledge ofGod and trucrigh- " 
 teoufnefle was brought into the world, w ho will denic eo n*L> . 
 Uborem Sttangclioferuijffe* that their labour was not fcruiceablc 
 and helped the Gofpell ? Thus much'Bmfr, 
 
 16. LMelannhondeleff.nat. is of the fame mind, where ha- *MtimBm, 
 uing largely fhe wed the law of nature to confent with the v\ rit- 
 ten law ofGod,he faith.We Should highly citecmc of the true » 
 exposition thereof ofdcmonltrations, and confonant fentences, >> 
 whether in Philofopheisorlaw-giuers,dctcflingthc contrary. » 
 And that audior dc/accoKcion. brandeth thofc v\ ho refulc the m. 
 It is wicked and*impious lo to contcmne the (ludies of humane *J£/ m 
 learning, as molt do : w c fhould rather giue God thankes for 
 thatblcflingjbccaufc the rcadingof Gentile writers helpeth vs 
 to teach Gods word with greater *dcxteritie and plainneflc. *F*6a*t& 
 And tor ornament of fpeccj] . vevand.i »ol>i< fur.t en c " in;4i - 
 
 turn ex Or*torib:ts y turn ex Voeticis L.uinn , \\c mult diligently " 
 iceke after thofc things as well in Orators and Latinc Poets, ^ tmmfm lgttm 
 with whom all manner of right fpeaking is buried. Let no Di- 
 uine therefore be afhamed, Sometime to cany Lohisfa *iO** 
 
 thcr lomc oration of'7W/p, or thePoctrieof Zffirgi/; Tor he that 
 willfpeake diligently, Shall (traiglu pCKdUC that there is fane n 
 more vie of fuch learning, then the common foitof Diuincs of ^ /.„. . , 
 our atjevndcrfland. And though (/;/. l.Theoiov^ 
 
 forbid vs to confound Philolophic w ith ChiiiU doctrine \ 
 
 Vv 3 
 
34* Of the vfe of Fathers, 
 
 ego tame* optd- ly,ycc there wifheth he Diuines not to neglect PhiIofophie,be- 
 T n?Jz"e°?ha™ caufe fome haue difpraifed other arts when chey knew them 
 fcpnum,qmA. not wno jf t h ev k new them . would efteeme them more 
 
 noHuulltvitupe. , . ,. / 
 
 wbmcrttti highly. 
 
 tumKonncr.nii x 7# ^Mufcttlm {comment. in I . Or. I ?. 3 3 .) on P Wjt citing 
 V*f"Jr!»t? ofthe Poet CMenander faith nolcflc. Hence we are to learnc 
 ij.MafcuiM. (faith he)qtfamconueniat miniftro Chrifti, how fit and conueni- 
 P ent it is for theminiftcrofChritfyhatfrom whencefoeuer it be, 
 9 he be furnifhed not with facred onely , but alio prophane wri- 
 »■ tings , that he may apply himfelfc to them , whom either he 
 w (hould mend,or edifie to true godlineiTe. And though he diflikc 
 them that cite either Poets, Hitforians or Philofophers oft for 
 no other caufe but oftentation of learning; yet rcfolueth he % pof- 
 „ funt in rthgionis caufa Gentiltumfcripta citari, onely in contro- 
 „ uerfies? as now is the qucltions.No, in the caufe of religion for 
 ,, confirming principles of our faith, for manners, either to com- 
 „ maun 1 good, or reprooue that which is bad. 
 tf.Jtyr&ia. 1 %.Uiyricm in Tit. i .1 2.on the Apoftles allegation of that Poet 
 j, faith as muchrHence it appeareth that it is lawfull fometime by 
 „ occafio to vfe in Chriftia doctrine fayi ngs of the Gentils.but fo, 
 ,, that they be not miftrefTes^but waiting-maides to the truth, nor 
 „ be counted for oracles. And who euer defired the latter , or re- 
 quired more then the former ? But C/au.a/t.part.tratl.i . de rat. 
 cognofc.fcript.ht\s more plaine & pregnant for the decifio otthis 
 91 point in queftion. In popuUritratlationc &c.ln popular fermons 
 >> (faith he) a Preacher muft bring many examples from fcripture, 
 a and excellent fentences;punifliments moreouer and rewards he 
 » propofeth , fometimes he heapeth fimilies from dayly actions, 
 ?y afterward he produceth fundry comprobations,and alfo firma- 
 yymentafuafiria^ny helpes toperfwade; now and then from the 
 , , 2X\.%^NonnuncjuaqHdidam argute diEia a Phiiofiphis aut afys magn't 
 „ nomini* homtnibui veltiti emblemata intermifcet: fomtime mixeth 
 ,, he certaine wittie fayings of Philofophers and other learned 
 $jt*"* tiatte % men of great note as cmblemes. Neither omitteth he thofe 
 wttmftectofam. things which garnifh his fermon,and make it rich and beautifuL 
 fuereddunt. Lattly,he painfully heapeth vp all thofe things which he thin- 
 w keth will moue their aftedlion . To be fhort , he omitteth no- 
 thing 
 
andfecular learnt ft g in Sermons. 545 
 
 thing thac hath any force toperfwade. And [examples of liuh » 
 preaching we feefirft in the Prophets, (Thrifts and the Apo- 11 
 files popular fermonsrfecondly in the Homilies,thatis,famiiiar » 
 fermous o^Origen.Eafil^ A T azj*wzsne,C hnfoflome : and lafhly in m 
 men of our times, zs Luther and many like, in whofefermons -> 
 many things are fitted to the lcarned,moit things to the ignorat, -7 
 & omnia vmuerfu ,fa it h Iliyrtctu. > 1 
 
 IQ.Teter'JftUrtyr m i.^r^/.if.: ^.witncfflth thi> truth, *9*Maryr. 
 Non veretar Apoflolx* CTr. the Apoftle is not afraid to borrow 
 truth of the heathens,for ofwhomfoeucr it be fpokcn,it is from 7££t2*!E? 
 the holy Ghoft. And when we take it out oft he rbookes , we •§mm(ma* 
 rob not others of their ownc, but claimc our ownc of thefe \ 
 iuft pofleflbrs.Hencc arc we taught that the bookc> of heathen " 
 men are not wholy to be refufed,but truth which is read in them " 
 diligently to be heard , fo that time for the fcriptures be not M 
 (pent in thefe writers. 
 
 20. SfafmiiSfZS he was a mirrourofmuch Iearnmg,and con- *^<&4mm> 
 uerfant in the Fatbeis; fo in his Scholia and notes on them often 
 fhewes he his iudgement,and indeed a iudgement againft anti- 
 paters and enemies of learning. In his fchole on Jeromes Epillle 
 to Eh floe htum, hedtfplayeth their ielfe-plealing conceit, Sili 
 pUcet quod nihil ' attt«ermt bonorum anthorumiAOS pue; rC"c they 
 pleafc themfclucs tint they neucrrcad any prophauc author. 
 When I was a boy ( faith he) I hilled in a certaine booke the 
 fooiiftifupcritition of thefe men, who vnder pretence of religio JV 
 
 condemnc and declaime againlt good letters, becaulc they msbtrm, 
 hauc not learned them. But in his ;ccor,ii booke ofa Preacher, ^ 
 hewifherhthem ( it they will rurnc their fpcaking into preach- 
 ing) to vie Demiftbenes and Tul.y tor the force of lpccch , An- 
 fiotle for iudgement and knowledge, c PLto for fnnilics, Littie 
 forcloquence, ZV;/Wfordcfcripuons , T.utm for wit, Senecs 
 iorfruminsof vice , and chiefly Plmsrckf Morals , ci.nu libr$ 
 Atfntfunt cjiaadverhimedifcAntur whole bookes arc worthy 10 
 be had without booke , whercout £../</and Cbryfofi owe kcw€ 
 to haue taken fo many things. And to what end fliould a 
 Prcacherrcadcthem.it he may :ior\ k ihcm as a Prcachei? 
 
 2 1 MfmmjiMhom I ^nc<\ do o&Jfth iJe rdr.jfaJ.TLeol.cip.^. u M ypwi m * 
 
 ♦ prouing 
 
344 Of the vfe of Fathers, 
 
 prouingthis theame of that chapter, jQuod artiumfcientia fit 
 Theologo necejfjria, addct\\,tbat humane Thilofophie is the gift of 
 Cod , and that we need it to helpe the imbccilitie of our vnderflan- 
 dmg , and that by its help: we way expound, one to another the con- 
 ccitsofoFtrmi^dy therefore is Philofophie and fecular learning like 
 zLibMCkerub. an handmaid to Theologie y no otberwife then as Agar was allowed 
 %t.iridi!^rli to godly Abraham i but the right and foticraignetie of a miftriffe 
 wegiue to Theologie : which for Sarah (as a Thilofopher compares 
 it) we ought to acknowledge , Onely I fay, let not Agar defpife her 
 miflris, becaufefbe brings foorth when Sarah is barren in bearing* 
 And lib, i .cap. i$.be proueth all the arts with t heirfecular know- 
 ledge to be the band-maides ofDiutnitie to attend their Ladie 
 Theologie , And therefore (me thinkes) no difgrace to the Kings 
 daughter , when the virgins that be herfellowes beare her compa- 
 nie, and be brought into the Kings pallace , feeing wifedome fendeth 
 out thefe her maides to caUinguefts to the heauenly banket, Prou.q . 
 as Thomas applies it , And he concludetb, that Diuines mufl toffe 
 Philofophers .chiefly Plato, Ariffotle y TuUy, a quo nimirttm qu*. bene 
 per hosfunt prodita adnoftrum vfumnoftr^ religionis ornamen- 
 turn % quoadeius fieri cjueat conuertere ajfuefcant.Siquidem laus erit 
 mn modica (vt fcite Augufi.) Jpoliare *s£gyptios vefltbus, auro, 
 argento y atque adornatnm tabernaculi 'Domini ea conferre y quibus 
 illi adluxum &faftum nee non adfanafalforHm deorum fucanda 
 indigne abufifunt. Thus farrc Hyperius* 
 %t,Httmngm. 2 2. Hemingius comment, in Tit, I , i 2# on' Pauls citing of the 
 » Poet, faith as much, if not more: Here firft it is to be noted 
 >> (fath he) that their peruerfe opinion is tobereprooued, who 
 »thinke it wicked neffc to bring fentences from prophane wri- 
 » ters in expounding the fcripture . He faith not, in controucrfie 
 « onely,but in opening and explaningthe text.Secondly,faithhe, 
 " we arc admonifhed of the right vfe of Ethnickc writers, to wit, 
 Jutto'iia*. * tnat tnc y k fue an< * vvaite on the fcripture as an handmaidc on 
 „ herQieene.ForastheEgyptiansfpoilesferuedto adornc the 
 tabernacle of God;fo arts& true fay ings of Philofophers ought 
 to feme the Church of God . And for proofc hereof he refer- 
 retli vs to his comment on Col.i.S. where he pronounceth,/w- 
 ferafaciuut qui hoc loco abutuntur^&clhcy do amifle who abufc 
 
 • this 
 
and Secular learning m Sermons. 345 
 
 this place to condemne all Philofophic, which in truth is the „ 
 excellent gift of God.Therc is indeed but one foulc-fauing do- „ 
 ftrine brought from hcauen, which containeth all the trcafures „ 
 of wifedome and wholcfomc knowledge. But as in times paft „ 
 the people oflfraell for building of the tabernacle vied the ri- „ 
 ches of Egypt: fo let vs know, that all true Philofophie is to be 3 , 
 tfed, though not as building, yctas feruiccable to the Church, „ 
 as after in euery part and all arts he fhewes it at large. „ 
 
 23 Gualiber homily Jm i. Cor. I. Let none thinke (faith 2 * G^'**- 
 ht) that we condemne the ftudieofgood arts and fecular lear- -> 
 ning, or would hauc all them calf out ofthcecclefiatticall mi- » 
 m(\ct\c y quos ernditio Cr c/ocjuctitutvu commendant , whom fecu- ■» 
 Jar learning and force of eloquence commcndeth.For we know " 
 this is moll required in the Miniiters of the word, that they be * 
 endued with the skill of teaching, which to be much helped by '> 
 the(tudieofarts ; nonebutamadman will denie.Andwcknow ■« 
 he who at firft feint Apoftles, rude and ignorant of tbcarts,to '* 
 preach the Gofpcll, afterward called moe out of the fchooles " 
 of Rhetoricians and Philofophers , who beftowed excellent 9 * 
 paincs in propagating Chrifb kingdome , and defending the * 
 faith, as were Cjpru/iJuftweAfartyr.LaFfatittxf) ^Ahfline , It- 9 * 
 rome, and many other. And this we fiy , that God of himfcltc » 
 nccdcthnotourlcaming, doctrine and eloquence: but if he" 
 ruthgiuenthefetoanyman.lct him lovfc them,that fnft place » 
 be giuen to theGofpell, and that all arts with their fecular >» 
 knowledge fetue it. >' 
 
 34 zsfrctiiu'Treblem. /or. ico. hailing defined , that the M ****** 
 vfeof all prophaue Writers is lawfull in Diuinitie, in next 
 place he puts this very quctfioninhand, Frttdtto mnndanA num 
 in Aiimftro Em&fthjfiftrt dcbr.xt , and proucs it at large. 
 
 What mall I lay more? EllCH *ruat. m Tit. I . 12. -5 ?$<*+> 
 
 (though he prckribc a mcanc for citing it in Sermons) from 
 'Vault t example yet confeflcth: Kondrdrcrrr D'oShtfM FrrlrjU 
 AMtillicitum effe, That it is not vnfcemelv orvnlawtul for a Prea- 
 cher fomctimcto cite outofprophanc Authors , ientences 
 adpropofitumf.niunt) if they be for his porpofe: he faith not , in 
 controtierfic alone, but if they make tot his purpolc andmat- 
 
 Xx tcr 
 
346 of the vfe of Fathers^ 
 
 terinhand. 
 *6 zeppcrus. 2 6 Zepperm lib. 2 . cap, 6. de concion. in his queftion, J£ho- 
 mo do & quatenu* Ethnic a product queant^ though he fom ew hat 
 difallow it 3 fe tamen Chrtftianis & fopttlo Z)*7,f^:Ifnotwith(tan- 
 ding (faith he) the Preacher is fliarpely and grieuoufly to ex- 
 probrate grofle ignorance, brutifh (tupiditie, ingratitude , im- 
 pietie and malice to his people, he may alleage iometimes ex- 
 amples out of heathens , who haue written fuch things of 
 God, ofhis knowledge, prefence , workes, gouernment, the 
 foules immortalitie, rewards of venue, and tell them (lories of 
 bruite bealts, and heathen folke,to make Chrimans afhamed, 
 as Ierome faid to Paula^Erubefce Ethnic* comparationefnperaris, 
 melior eft ancilla diaboli quam mea. So a Preacher (faith he ) vp- 
 braiding couetous men,may fliame them being Chriftians with 
 the example of Crates the Thebane: exprobrate acception of 
 perfons and iniuftice to Magistrates, by the example of Zaleu- 
 ctts, that by their example, (as the Apoftle did the Iewes by the 
 Gentiles %om.i 1.) we may trie if by any meanes we may pro- 
 uoke them to follow thefe,and faue fome of them . This is the 
 iudgementofallthefeauncient and late Writers, for the vfe of 
 lecular learning in Sermons. 
 4 Proofe , the And as they allow this miftreffe (till maides to attend her, fo 
 Vet f-iv al i ^ aue tne y not ^ ct ^ cr come ahroade in their bookes without 
 Writers. thefe handmaides to waite on her. Almoft all the bookes of all 
 * E J"J i > a < i 'K »>> theauncient, faith* Ierome, not ofcontrouerfie alone, but o- 
 thcrs alfo are (ruffed with fecular learning of Philofophers, Po- 
 ets and Hiflorians, vt nefcUs quid in Mis primttm admirari debea,s, 
 ertiditionemfeculi , an fcientiam Script ur arum. Cyprian , Luttan- 
 tiusy Vtftorimts, Oytatm, Htlarias and infinite many moe, are la- 
 4 m.i.i*4>8. den (faith 3 Auftine)\\kh this gold andfiluer, and other fpoiles 
 ckr:ih.<.ap.to. ofthe Egyptians. Mofes was learned in all knowledge of the E- 
 gyptians, Iofeph and Dantellin the knowledge ofthe Caldeans 
 and Babylonians, Salomon in all naturali Pbilofophie,whereof 
 he made fo many bookes. The Greeke Diuines,as luftine Mar- 
 tyr ■, Chryfojiomey £piphanii4$,AthanafiU4fDamafcene, Clemens A- 
 //jcWjgjif^,(asI(hewed before) (turTed their Diuinitie cxer- 
 cifesfullofit: and the Latine teachers, Ierome, AuJIme^aclan- 
 
 tttv, 
 
. m uUr Icarnifi? in Sermons . 
 
 andSe*^.**. ^ >- -nr . . . 347 
 
 f/Wj fiprian, HtUrity tsfmbrofe , ibmctimcs in exhortation, 
 fomecimes inconfolation, though mod often in difputation: 
 Nee debet apttdr.os valere ignauorum homtnum obtretlatto , faith 
 Aretiiu, that becaufe of their priuatc opinion andfpirit ofn"n- 
 gularitie we fhould ncgle£(like <t^£/^/ cock e> lb many pearles 
 lying hid in the heapes of Philofophie , and prefcrre a barly 
 come of our owne brainc before that gemme of wifedome and 
 truth. Chrjfoftcmi /whole apologia and praciife hath bene vr~ 
 ged for this) how oft citcthhc lecular learning in his popular 
 Sermons, when no controuerfic was in hand? Togoouerhis 
 workes, Homd.de tuttimt. Dom. he allcagech hiftoric cwifc, Ho- 
 mil. 66. ad pop. tyfntioch. hiftorie once, Homtl. 9. in A4at. hifto- 
 rie once, Homil. ^.in JM.it. on thefc words: He that contwneth 
 to the end, &c.\\q produceth heathen examples, of Plato fPjtha- 
 ^r^-jStoickc Phiiolbphers, Cyri\ckes,Dton,<ssfnJIippw } Dtoge- 
 ner,ind of Gentile Captains, teThcmi(locles i PeridesfiL Xerxes, 
 for illuftration. Homil. q. in Mat. hiftoric once, Homil. j 2. m 
 Af.it. hiftorie once, Homil. i.in A fat. hiftorie twife: Serm.com. 
 concub. he bcingeth the fable of Tantalus to the people: Homil. 
 df.de land.Tault, 7 } l.ito, Pythagoras 9 Armenia* , Socrates, and 
 f uch Philofophcrs for exemplification. And Homil. 3 i.w 1 .fir. 
 I ?. hegiues all Preachers this warrant.- h xfuismulta Docloraf- 
 fcrt^congrttant modo Scripture: A Preacher may bring many 
 things of his owne, fo that they agree with the Scripture. What 
 Hull I fay more of his praclifc hereof, then Ertjmm (who had 
 read him better then we hauc or canj witnciicthofhis Ser- 
 mons, l> hy'ing-.Omnet hmmmuu dift tfUmu Ctgiifermte Chrtftian* b tom/m, m wr. 
 pt?tati,/icadmifce»Sy quiifivmum generoGtm aqua medica dxluas. c 
 
 mejl acjttdt vel color \ velfapor , fed t.tmen fentis vmum e(fe 
 finmmTfn*U it may fomtimc iccmcleflc pleafant to drmkeyxme 1 u\ Hmh, 15.40. 
 
 '.>idtbcnan.une water, and is wine tempered with water, 
 is pleafiocatld dchghtcth the tad- fo the letting out ofthc mat- 
 ter thus by fecular learning, makes it rclifli better inourearcs. 
 Neither is th '.isthc' 1 Apoftlccallcthihc)likc-' :.f*. 4. 
 
 Vintenersoi Victuallers to adulterate thn wine, and mingle it 
 
 water, as the Lord! >fthelcwwj 
 
 coidingto leromes tranflation.^.'rr omti tmm cent 1 
 
 Xx 2 
 
Ofthevfe of Fathers^ 
 
 forhetaxeth uicm as ChrUt did the Pharifecs,^M 5. for min- 
 gling mens precepts with Gods pure law in matters of faith and 
 religion, and I will adde with Ierome on that place , Ommfque 
 jD0#0r,cr£. and cuery teacher or writer either , that fceketh 
 more to pleafe then profite his hearers or readers , vinum aqtat 
 mtfeet, he mingieth yea tumeth wine into water. 
 e ub. 3 dtjtf. e Ambrofe alio being once checked fas it fcemes) for vfing 
 ca t' *• Poets in Diuinitie, apologizeth himfelfe by the example of S. 
 
 Pattle, who learned it ofthc Prophets that haue oft relation to 
 poeticall itories, as he fheweth,and therefore vfeth Poets in his 
 popular Sermons. 
 
 Luther Tom. i.in his popular Sermons on the commaun- 
 dements brings often Fathers, fihoolemen, Lawyers , Poets, 
 Hiftorie, Philofophic,yeao£/^/ fables to his people when no 
 controuerfie was in hand. See but one Sermon for all,on the fat 
 precept he citeth Fathers, as <Lsiafiine , Ierome, Bernard, long 
 fentences with their names, yea whole verfesout otHoraceJa- 
 uenal, and Omd, naming them thicke, when no queftion was 
 controuerfed, and oft produceth long Greeke fentences to his 
 people which he doth not expound. 
 
 Iohn Has alio that blelTed Martyr in his Sermons , ( though 
 indeed they were ad Clerum) vfeth Fathers often with their 
 names, and Serm. in Iaco. 2. he citeth diuerfe Poets with their 
 names, and produceth many verfes together, when no contro- 
 uerfiewasin hand. 
 
 Guahherm his large and many Homilies, which were his 
 popular Sermons, bringeth verfes out of Poets,examples out of 
 (lories, axiomes from Philofophers,and fentences from Fathers 
 not a few, when no controuerfie with Papifts is in hand. 
 
 ?? ft/linger as prccife in the manner of teaching as might be,v- 
 feth in his Homilies^o the people, both Greeke and Latine 
 Fathers, old and new Hiitorians, Geographers, Poets Greeke 
 and Latine, Philofophers of all forts, oft and in aboundance, 
 when no controuerfie is in hand. 
 
 Lauaterm his Sermons to the people of Tigurie doth the 
 like. Sec but HomiL 6. in Iof.onz for all , where he brings Fa- 
 thers, Hiitorians, and Poet* to illustrate and open a point. 
 
 What 
 
tndfeeuUr learning in Sermons . 340 
 
 What fhall I fay more? The belt and mod famous Preachers of 
 our Church haue done and yet do the likc,euen brought exam- 
 ples of temperance, humilitie, iultice, patience, cotuemarion, 
 challity,and all veitucs,from hcathe mei^to prouokc Chriftians 
 to follow them for (Lame. 
 
 And if neither places of Scripture, expounded by ancient and 
 moderne writers, nor rcalbns can preuaile with men of reafon, 
 nor the authentic of all EcclcfiafticaIlwritcrs,nor their pra elite 
 perfwadc Puritancs priuat ipirit to do as they did;yet might (me 
 thinkes) the pra6hfe of God himfelfe periwade them, w ho cited 
 the heathens conrtaucic to prouoke the Jewes to perieucre, 7er. 
 2.10.G0 ye to the lies of Chittim and behold; fend vnro Kedar 
 and take diligent heedc, and fee whether there be fuch things: 
 hath any nation changed their gods as my people ? So did the 
 Prophets : Efio prouoked the vnthankfull Icwes to gratitude 
 by the example of the Oxc and the Aflc. Uremic the iecure 
 lewestooportunitie by the examples of the Swallow, Turtle 
 and Crane. Salomon the flouthfull to labour, by the example of 
 the Emmet.Our Sauiour did the hke,when he commended the 
 Centurions faith, Afath.%. totaxe the perfidious and vnbelee- 
 uing Icwes: by the Niniuitcs example he vrged the negligent 
 Icwes to repentance. By the Lepers rctumc inuited he them to 
 thankfttine{Te:bythatiourncy of the Qucencofthe Southrthat 
 reading of the Eunuch: that almes of £Vw7*w: and that hoi'pi- 
 talititieof the widdowofSarepta, laboured he to prouoke the 
 Icwes for [hame to follow them. And though fomc may obie<5l 
 tliefe were eked from the old I'eframcnt , yet alleagcd he not 
 in the new all the heathcns,\\l.en he pricked forward hu hea- 
 rers with this (pwttpNomm & Etkmci (h MMr.f.Hil 
 Apofllc did the hkc,A'6w.2.27.This is the practifc of God him- 
 fclfcandhisProphers,ofChrift and his Apo(l!cs,ofthc aunci- 
 ent and recent homihffs in their popular lcrmons, and (as he 
 Cud)4*tlh P.N oncobic- 
 clion ngainlt all , which was put Igaiofl me w lien I ttgtd this 
 praclifc of all writers, and it was verbatim this, 
 vfetk not hnm.im tic mfcrmons . Wondcrf d.eare Ghrilh.m 
 now markc if theft be not the men w bom Zm fc* 
 
 Xx a befbrej 
 
3 jo Of the vfe of Fathers, 
 
 before) marked in this Church, Suntplerique etUm inter noflros y 
 qmbiu religio eft ab interpret Atiombtu (Hommpr&ceptoruvclmini- 
 mum defletlere . itafitvt & ipfi 'jponte fe priuent verafcriptur* in- 
 telligent ia, & dumfuos precept ores in omnibus & per omnia volant 
 tuerifurbas excitant in Ecclejia\ %£s efiperfpicua vel me tacente. 
 And indeed \fCaluin had vvorne cap with furpliiTe,and vfed hu- 
 manitieinfermons,I thinke neither that controuerfie about ce- 
 remonies , nor this about the manner of preaching c gainft the 
 auncient Fathers and late writers had bene maintained. Caluin 
 was learned indeed, and a light of the Church : but when thus 
 theyptnncthemfeluestohisfleeue, and dofaenfice vntohim 
 asthemenofLyftra would haue done to Saint Paul , faying, 
 Gods are come dorvne to vs tn the Itkenejfe of men y they abufe him 
 with his learning , and if he were now aliue , could teare his 
 clothes hereat,and eric out with the Apoftle, Men and brethren 
 why do ye thefe things? we are men,Jubiecl to hkepajfions that ye be. 
 But though (falum as a Do6tor,wcckIy reading 6c writing very 
 much, as we fee by his Tomes, could not as a Paitor preach fo 
 cxa£t!y,but of little meditation to his people.yet his judgement 
 is, that fecular learning may lawfully be vfed in Sermons ; for 
 comment. in I .£or.i 5 .3 ? . he is peremptorie in this point,faying, 
 Tatilm vtitur teflimonio Pocta, Menandri^ quemadmodum vndic^ 
 mutuari nobis licet , quicquid a *Deo eft profeBum . jQuum ant em 
 omnii Veritas a ^Deofit , non dubinm qmn c Dominm in os pofuerit 
 etiamimpijs quote unqne veram & faint ar em dotlrinam continent, 
 fed huiw argumenti tratlationem peti malo ex oratione Bajilij ad 
 iuuenes. Saint Paul(im\\ Caluin) vfeth the teltimony ofthe Poet 
 Cfrfenandsr^s in like manner it is lawfull for vs to borrow from 
 any whatfoeuer came from God . And feeing all truth is from 
 God,there is no doubt but the Lord put into the mouth euen of 
 the wicked , whatfoeuer things containe true and wholefome 
 do&rine. But the handling of this matter I would rather to be 
 taken out otTSafils oration to his nephewcs.Who could haue 
 faid more matter in fewer words for the vfe of fecular learning 
 m fermons? And leaft any fhould think he thoughtfo but once, 
 and afterward changed his opinion, hefecondeth it againc, 
 comment an Tiu\ . 1 2. where ipeaking of Pauls citing Spimenides 
 
 the 
 
andfecukr learning in Sermons. 351 
 
 the Poct,hc ftrongly condudeth, Colltgimtu ex hoc /oc^Super- 
 ftitiofos e fit qui ex prof ants fcnptoribM nihil mittuari audcnt. 
 Nam (juum omms Veritas a *DeoJit , ficjuidfcite & vere ah imp:;s 
 ditltwt efl, non debet repudiartrfHiaa'Deo eftprofeclu. Demde cjuU 
 omnia Deifent, cur fa* non ejjet la ems aloriam app/icare cjuucjind 
 in eum vfum apte conferripotefiffedde h*c re legal nr Bafilij orutto 
 ad ixucnes . We gather from this place (faith Qiktm) that they 
 arc fuperltitious who dare borow nothing ofprophane writers. 
 For feeing all truth is of God, if any thing be well and truly 
 fpoken of the wicked,it ought not to be refuted becaufe it came 
 from God. Againe,feeing al things belong to God,why (hould 
 it not be lawfull to vfc and apply to his glorie w hatfoeuer may 
 fitly be beiiowed to that vie? but for this point rcade Bafils ora- 
 tion to his nephewes . QUmns iudgement (we plainely fee) is, 
 that Preachers may cite any truth from all heathen authors 
 though neuerib wicked. His rcafon is,becaufe it came to them 
 from God, who put into their mouth things containing true 
 and wholelome doctrine. If true,then to be vied in controuer- 
 fierif wholefome in exhortation. And for 1 eproofc of our Puri- 
 tanes,he calicth ihcrnfuper flu tons mcn,thatftand too much on 
 points, who dare not vfe it, nay that it ought not to be refilled, 
 fith it came from God, and bclongeth vnto him, but mult be v- 
 fed to his glorie . Wherefore (to conclude all) feeing the fcrip- 
 turc forbids not fccular learning in poprlar feimons, as in exa- 
 mination of their obieCted places I haue fliewed; feeing God 
 himfclfc preached it to the people tor the knowledge ofhim- 
 fclfc,y?(w*.i.i 9. feeing the knowledge thereof taught the peo- 
 ple to do the things of the llW, A'j;;;.2.i^. Seeing the Apoftlc 
 forbidsoncly the viine deceit of it to the people. (o!,z^. See- 
 ing Saint /><**/ chargnh vs to trie all things in any author, and 
 kcepc that wiuchis^ood,i.T/;f/^5 .Seeing Preachers in things 
 not forbidden mull be all to all, to lewosifl the la a* as Icwes,to 
 Gentiles without law as ( icntiles,that they may w innc the mo, 
 &by almeanesfjticfomc.i.^V.y. Seeing they mull dcuidc the 
 wordarigh: to their people, . this knife 
 
 they cannot do, but pull it afundcr andtcarcit with their teeth; 
 Seeing t'nc heathens doctrine ttUC^f taken out of the 
 
3JT2 Of the vfe of Fathers, 
 
 fcripttiresrfith truth rcmainethftil truth whcrefoeuerwe find it. 
 Seeing we thinke it fit to feafon our children and new vcflels for 
 their knowledge and good manners.Seeing for the vfe of it, we 
 ftudy it many yeares , furnifh ourftudies with profane authors, 
 flay in the Vniucrfities,and frequent libraries. Seeing laftly the 
 auncient Fathers and precifeft late-writers haue thought and 
 iudged it lawfull,and much vfed it themfelues when they pvea^ 
 ched to their people: at leaft,feeing Caluin thinks fo, this might 
 perfwade the,ifthey were not of a priuat fpirit,that fecular lear- 
 ning (yea much of it) is not only not vnlawful,but alfo neceflary 
 in popular fermons, Rob the Egyptians of this gold, filucr and 
 raiment, borrow thefe iewcls of the heathens, but make not a 
 calfe thereofto worfhip and adore,and leaue the word of God. 
 fSeidicamtH- If there be any fach as f Erafmus complaineth of, who delight 
 v!^Zt a e J! more to hearc the names of Poets the Apo(tles,ofPhilofophers 
 €om?eri,cjjei>cr- then Prophets infermons,I tell them with Hugo, coment. in Tit. 
 ^uMfou'*:- i •* 2/fecular learningmuft ancilUriTheologU y nonprincipari : er- 
 rtssjtmeruditit,, ra „f cjuifequuntur Philofopbospon Theo logos-, & magis mnituntur 
 ^lumvideatur vanitati qukm vtilitati. No, his word onely is the glafle,by loo- 
 *btcM»<}wari- kj n g whereinto we are transformed into his image , as by the 
 nuvocebuUvh fpirit ofthe Lord,2.Cor.$. And therefore in fpoiling thefe hea- 
 If^nuih^hr-r tnens ' tne ^ orc ^ aduifeth vs as Iofua did the people in facking of 
 futij mmmOm Iericho, Iofl6.\$ t The citie Iericho ,that iSjhcathenifme/W/^rf;* 
 %hnfhad?liti execr able thing, both it and. all idolatries that are therein vnto the 
 Barthoioma* -*o Lord-.onely Rabab the barlot,onely heathen learning & truth fbal 
 ^"faTmv'u ?™ e fi e ^ * 11 that * re wth her tn the houfefirfbe hid the meffen- 
 Urom. prtjix* gers that wefint, Netrvith [landing be ye ware of taking the execra- ■ 
 ble thing Jeaft ye make y our felues execrablefBut allfduer and gold, 
 andvejfels of bra (fe, and iron t her of fbal be con fe crate vnto the Lord, 
 andjball come into the Lords treafury. And for the vfe of it quoad 
 gradumjizt not the fauce be more then the meatemor too much 
 water mixt withyour wine,that is cauyonxriverbum. No,no, as 
 tTXiUm.pot. % Luther {pake oftoomuch citingofmiiades and true legends 
 tn\.fr*(tp. in fermons : fo neither would I that arts and heathen fayings 
 fie depredtcentur vt inde veniat vfus omittendi Fuangelium . Sunt 
 cnim mn principalis pars fermonis habendds. ^fedtantummodo inter- 
 Jpergendd Euangeho, vbi adprofofitHtnfaciajjt , & non de integro 
 
 fermone 
 
andficular learning in Sermons. $53 
 
 fermont traUandx. \\ Melpomene be painted fobigge,that there 
 is left no roome for the other Mufes ; or if Grangers take vp aJi 
 the Inne , that there is not place inough for Chrift and his A- 
 poftles, I diflike both the painter and the hoft. 
 
 No, let Chrifthaue the highelt place and beft roomcin thy 
 fermon: and me thinkes he faith of it,as he once laid of an Inne, 
 Make ready an vpper chamber for me,for there it is where I wil 
 fup with mine Apoftles.The confederation wherof as it moued 
 mcinthisdifcourfe to apologize the vfe of fecular learning in 
 Sermons ; fo moued it me in this ofBrotherly Reconcilement , 
 to call on the hand-maide to waite (as I faid) on her miitris. 
 
 TIKI S. 
 
 Twits efiaped, thus amended* 
 
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