A Preparative to Contention, Book · Chapter 16
CHAP. XVI.
The example of ſome particular parts of title Proteſtants.
Num. 23.22.ALthough there was a time when (as Baalam ſaide of the Iſraelites) God founde none iniquitie in Iaacob, nor ſaw tranſgreſſion in Iſrael: yet did the Lord complaine againſt the Iſraelites,Deut. 32.5.6 not onelyonly by Moſes, but alſo by the Prophet Iſayah: Frowardly hauehave they done againſt him (ſaith Moſes) by their vices, not being his owne children, but a wicked and a froward generation. And therefore he thus expoſtulateth: Do ye ſo rewarde the Lord: O thou fooliſh Nation and vnwiſe? Iſa. 1.2.24.Is not he thy father that hath bought thee? hath he not made thee, and ordained thee? And thus ſayth the Lorde by Iſayah: I hauehave nouriſhed and brought vp children, and they hauehave done vnfaithfully againſt me. And therefore he ſaith againe. Ah, I muſt eaſe me of mine enemies, and auenge me of mine aduerſaries. Euen ſo in theſe latter times, we may eaſily deſcrie, but not ealy beare, among ſuch as ſeeme to be of Iſrael, and make faire proteſtations of Chriſtianitie, ſuch kind of perſōs as not only Moſes & Iſayah had to do withal:2. Pet. 2.13.14 2. Tim. 3. Mat. 25. but alſo ſuch as both Peter and Paul do ſpeake of, when they allude to the wordes of Chriſt in his Sermon of the laſt dayes, to the great greefe of the godly, and to the ſhadowing of the Goſpel of Chriſt among men. And ſurely, as Paul once ſayde, and not without ſorrow of mind, after the Poet Epimenides, touching the particular nature and condition of the Cretians: ſo I am ſorie to ſee, howe neere Engliſh men verifie that olde Prouerbe,Tit. 1.12. in their vnthriftie natures and euill conditions.
Krētes aeiplſeuſtai kaka theria gaſteres argai.
The Cretes are liars, bad natured beaſts, and ſlow bellies.Epimen.
2 And I preſume,There is little fayth and truſt among men. when other men hauehave with me examined the particulars, they will confeſſe the ſame: for howſoeuer it be, it is true that Synons periurie, Iudas trechery, & Ananias hypocriſie take ſuch large row me, that this counſaile,Epicarmius. Take heed thou truſt no man, is holden for the verie ſtrength of wiſedom, euen among brethren, families, friends, & acquaintances: yea, between father and ſonne,He that wil be truſted muſt not lie. mother and daughter. For what credit can a man repoſe there, where no truth is: Truſt ſtandeth on truth: where there is no truth, there can be no credit at all: there though men ſweare, they ſhall not bee beleeued. And this is that which lyars and breakers of promiſe gette, that men will not beleeue them, nor put truſt in theyr wordes and promiſes, though they happily report a trueth, and intend to performe the worde neuer ſo conſtantly: for as the craſed glaſſe or veſſell is euer ſuſpected, though it may perchaunce containe ſome kinde of licour for a time: ſo are they a kinde euer doubted of, touching any truth or aſſurance of theyr worde, who hauehave once fayled the ſame. The Poets hauehave remembred Caſſandra, the Daughter of Priamus, Caſſander verg.for an example of this thing, who (as they tell) for breaking off her promiſe made to Apollo, had this puniſhment laide vppon her, that ſpeake ſhe neuer ſo truely, no man ſhould credit her words. And the moſt part, conſidering how little men eſteeme of honeſty and plaine dealing,Valer. max. li. 7. doo willingly admit Demoſthenes cenſure, when being aſked what thing he thought to be of moſt efficacie in ſpeaking (among the Athenians) anſwered foreign Hypocriſie:VVhen men make ſhew of that which is not, nor minde not to performe. and being yet further asked againe, and again, what thing was of the greateſt force in ſpeaking, he ſtill anſwered Hypocriſie. Therefore men bee moſt fearefull to truſt further then they ſee (as the prouerbe is) though they deepely ſweare before theyr faces, and hauehave no leſſe colour howe to couer their miſchiefes vnderunder the beautifull verniſh of honeſtie, religion, and truth. This practiſe is in no ſlender regarde, beeing taken for a way moſt ſafe and ſure among men, which alſo the heretike Priſcillianus thought the word of God confirmed,Priſcillianus the heretike. and that in ſome caſes lying was not forbidden, nor diſſimulation to be eſchewed, but was a thing tollerable inough euen among Chriſtians. Alas, where is faith? where is truth? Shall Chriſt come (indeed) and finde neither faith, nor truth vponupon the earth: yea, yea, for himſelfe hath ſayde it, to the ſhame and condemnation of ſuch perſons.
Thraſones proud boaſters3 Next, it is noted, that Thraſo beareth no meane ſway: he walketh after the fleſh: he ſtandeth not a little on his own valor: he ſpeaketh ſwelling words of vanitie, being proud, heady, high minded, couetous, a louer of himſelf. Howbeit, he can ſometimes reſemble Iacob in voyce, though with the rough handes of Eſau. Eſau.Alas, who euer thought to ſee ſo many of theſe in this age; and againe, ſo few of them that in Chriſtian charitie are contented to couer the multitude of ſinnes?Peter. Peter himſelfe (though a Paſtor of the Church) ſpeaketh words of vanitie, he is ready to ſtrike with the temporall ſword, and therewithall to note his fellow Iohn, touching his maner of walking, with a curious and diſdainful eie, when as he himſelfe ſhould rather remember howe hee aſſaied to hinder his lord and maiſter from his godly purpoſe, when hee ſhould hauehave furthered him therein: howe himſelfe ſlumbred then, when hee had moſte neede to watch with his Maiſter: howe himſelfe denied his Maiſter three times, when hee ought to hauehave confeſſed him, and hauehave repented thereof. What is this Peter? Is this Simon Barionah? Nay, this is rather Sathan, as Chriſt called him, when he bad him go behind him.Sathan an hinderer. Thus (indeed) is one mā moſt ready to make another man a publike example with open mouth: and one brother diſplaieth his full deſire of reuenge on another brother, reſembling not onelyonly Thraſo, but alſo that heathen Achilles, who (as the Poet ſaid) expreſſed his furie againſt his foes,Achillis. Homer. being as ſweete to himſelfe as hony melting vnderunder his tongue. I ſay not they reſemble that valiant captain in his famous nature and proweſſe, but in furie and reuenge, as if in ſtead of being angry without ſinne, they might deſire a reuenge for ſinne, and thirſt after the blood of them,Pſal. 4. whom they hate and diſdaine in their pride: as if they might without offence to God, and breach of charitie, hate one another, face, threate, and beate one another, yea, and kill one another of them. To this they bee willing to pike occaſions agaynſt their brethren,The fable of the wolfe and the lambe. as the Woolfe in the fable did agaynſt the ſielie Lambe, when he dranke beneath him in the Riuer: whoſe Logicke they can choppe better then anie good diuinitie: Hee drinketh when I drinke: Ergo, hee troubleth the the water whereof I drinke. And yet they retaine the title of Chriſtians.
4 If they had anie reſpect to the commaundement of Chriſt, the good leſſons and examples of holie men, and the woorthineſſe of the Goſpel, they woulde bee more wiſe, and expreſſe better fruits to declare their Religion.Pro. 20.22. Touching the reuenge of iniuries giuen & taken, Salomon coūſelleth: Say not, I wil recompence euill for euill (that is not good) but waite vppon the Lorde, and hee ſhall ſaue thee. Chriſt teacheth:Mat. 5.39. Reſist not euill: For this worde, An eie for an eie, a tooth for a tooth, was ſpoken for the Iudges, and not that it might bee lawfull for eueryevery man to apply it to the reuenge of his priuate quarrell. He ſaith againe: LoueLove your enemies. For that ſaying, Hate your enemies, was added to the wordes of the lawe, by the falſe expoſitors of the ſame. And Paul exhorteth thus:Rom. 12.18.19 Auenge not your ſelues: but giuegive place to the backebiter, for it is written, vengeance is mine: I will repay, ſayth the Lord. For as nothing better beautifieth a Chriſtian, then humilitie, louelove, merciemercy, courteſie; ſo is there not anie thing that more diſgraceth him, then pride, hautineſſe, boaſting, diſdain, wrath, vengeance. Therefore when the wiſe woman Abigail the wife of Nabal, had pacified Dauid, and turned away his diſpleaſure conceiued agaynſt her huſband, Dauid was right glad in his heart, prayſed the Lorde, and called her and her counſaile bleſſed, in that ſhee had ſtopped him from his purpoſe of ſhedding of blood in his wrath,1. Sam. 25.32.33. which might (as hee thought) hauehave tended to the diſgrace of his profeſsion, and to the diſpleaſure of God.
5 But let vsus proceede: Oh good Lord! how few finde wee of the one ſort,More be giuen to luſt, then to actiuitie and godlineſſe. that are readie to take vp with King Alexander, the Harpe of Achillis to play on? And howe fewe finde wee of the other ſort, that make right good melodie on Dauids Harpe? But on the Harpe of Paris the Troian, how manie of either ſort finde wee to twang moſt odiouſlie? they endeuour not with Hercules, for the louelove of Ladie Arete to reiect the hagge Kakia, foreign: vertue. foreign, vice and pleaſure.but with Sardanapalus, in the loath of Arete, to embrace Kakia. Few be giuen to actiuitie, leſſe to godlineſſe:Gens inimica Deo. too manie (as enemies to God, and foes to all vertues) are bent to luſt, to louelove dalliaunces, and luxurie.
And this kinde of Muſicke is without meaſure delighted in with them, both in youth and age,Aug. de doct. Chriſt. to the honour of Bacchus, and Venus, moſt farre off from that honeſt ſhamefaſtneſſe, and abſtinence, which to women is beautie, and to men an ornament; and which beeing wanting in either, they care not what wickedneſſe they commit. Quantas Leones domuit vna infirmitas delicata: id eſt, Idem de ſingul. cler.luxuria? VVhat mightie Lions (ſayth Auguſtine) hath one delicate infirmitie, namely, luxurie tamed? VVhichWhich though vile ſhee be and wretched, yet ſhe maketh her prayes of great and valiant men.Ʋal. Max. lib. 9. This flattering euill, is eaſier to bee accuſed, then to bee eſchewed: this is that which betrayed Hanniball into the hand of the Romanes: what vice more vile? VVhat thing more hurtfull?In ventre pingis, non in eſſe ſapientiam. By this helliſh hagge are vertues quayled, victories doo languiſh, glorie is deuoured of infamie, and the powers both of bodie and minde are ſo weakened, that a man ſhall hardlie diſcerne whether it bee more pernicious to bee captiued either of that, or of his mortall foes.Bed. de temp. Sol. This is that (ſayeth Bede) which effeminateth the minde, weakeneth the bodie, defileth the ſoule, and corrupteth the perſon. Therefore Hierom exclaimed thereof: O ignis infernalis luxuria: O luxurie that fire of hell, the matter whereof is gluttonie, whoſe flame is pride, whoſe ſparckles are euill wordes, whoſe ſmoke is infamie, whoſe aſhes are vncleanneſſe, whoſe end is hell?
6 Surelie, theſe thinges are not ſo much to bee maruailed at, becauſe they bee ſo common: howbeeit, they may bee lamented, becauſe they cannot bee amended, nor throughly corrected among men, with whome this diuell dwelleth to theyr deſtructian: but yet woulde they bee ſomething better, were it not that they alſo, who ought to bee lightes,The good examples of the teachers are auailable to them that ſhould learne and good examples of life vntounto others, bee polluted in the ſame Puddles. Can thoſe young Schollers learne well to write, which hauehave no good Copies and examples giuen them of their Schoolemaiſter? No trulie: ſo neither can the people behaue themſelues like chriſtians, when their teachers hauehave no light in them, or at the leaſt,The names of certaine ſherpheards ſhine not before men in holie doctrine and Chriſtian behauiour! Alas, it is too manifeſtly perceiued, that Tyterus, Battus, and many like paſtorall perſons hauehave quite forgotten Salomons affixe to the concluſion of his laſt ſolace:Eccles. 12.9.10. Pan was ſaid to be the God of the ſhepheards. Virg. Egl. 1.2 Ouid. li. 2. & 3. Metā. and being fatte and full, they bee willing to commit the regarde of their faint flockes to that ruſticke Pan, as forgeth the Poet:
Both ſheepe and ſhepeard now let Pan
Regard, and cure them as he can.
In the meane time,Theoer. Idyl. 3. they bee in flamed with the paſsion of an idle mind: (I meane, with that which ſpringeth vp of leaſure and idleneſſe, and is allayed through exerciſes and want of idleneſſe, as both the Poets and Chryſostome write) for the amourous conceyte of Narciſſus beſottes them:Nar. enamored with his owne beautie. Hyena a beaſt that deceiueth the ſhepherds. Names of certaine wanton women. Hyenas voyce allures them, and they harpe luſtilie for Amarillis, and Galathaea, and Phyllis, which had lately enamoured them: which alſo in fine, doo prooue as Dalila to Samſon, to deceiue them: as Hyena to the paſtour to deuoure them: as Syrenes to the Nauigatours to drowne them. Of this ſayeth Augustine: Aug. deſing clericorum.Quanti & quales Epiſcopi, & Clerici, &c. Oh howe manie, and what notable Biſhoppes and great Clearkes, (after manie tryed battailes of confeſsions and victories, after manie great woorkes and maruailous tokens, are knwon to hauehave made ſhipwracke of all theſe thinges, when they hauehave beene willing to ſayle in this fraile bottome. This Vice diſtained Nicholas, and vtterly defamed Demas.Nicholas. Demas.
7 Neuertheleſſe, this deuiſe better delighteth them, then that they ſhoulde watch in the colde nights, and labour in the feruent hote dayes, and that ſo much the ſooner,Herod. becauſe that Herode the Tetrarch, ſo well affecteth Iohn the Tell-truth (whatſoeuer face hee ſhewe before the people) that hee had leauer his head were taken from his ſhoulders, and preſented before him in a platter, at the requeſt of a wanton Girle, then that hee ſhoulde liue any longer to be a reproouer of him for his daliaunces with Philips wife: although hee bring his authoritie with him from God. And for that Pope Boniface the ſeuenth,Boniface the ſeuenth. Fulgoſus. commaunded the eyes of Cardinall Iohn to bee pulled out, becauſe hee preſumed to tell him of his open abhominations, as his dutie was to doo: And for that Pope Innocent did ſo well digeſt it,Innocent. to bee reproued for his negligent prouiſion againſt ſchiſmes, that he cauſed them which vndertook to tell him of the ſame, to bee caſt downe headlong from the loftie windowes.Iere. 8.12. VVhat will they anſwer. Cant. 3.1. and 7.14. Fie for ſhame! what abhominable things bee theſe that they do: and yet they bee nothing aſhamed: yea, they knowe of no ſhame! Alas what will they do in the day of their viſitation, and in the morning when that Chriſt ſhall ſee if the Vine bee ſprung foorth: if the Grapes be growne: and if the Pomgranates bee ſhut out? For he will ſurely call an account of them, and the reckoning muſt be made in that day, before his tribunall ſeate. But learne this: as the holie ſpouſeſſe coulde not finde him whom her ſoule loued, by the night times in her bed: ſo neither will Chriſt bee found out of them, either by carnall reaſon, or worldlie luſtes, which obſcure in them the light of true knowledge: and if they finde him not with Iohn the Baptist; howe can they ſhewe him to Andrew? If Andrew finde him not, howe can hee declare him to Simon? And if Philip followe not the Lorde at his commaundement, how is hee able to finde and perſwade Nathanael? But if anie of them be otherwiſe minded,They that enter into this charge, muſt not ſeeke for any worldly peace. and ſeeke with Demas, Nicholas, and ſuch backeſliders, peace, eaſe, and contentation in the luſtes of their eyes, the luſtes of their fleſh, and in the pride of life (when they ſhoulde rather doo their duties, come what louelove ſoever) they may looke for peace: Ier. 8.15.but they ſhall fare neuer the better: they may waite for a time of health: but they ſhall finde nothing but trouble. For they bee ſet in the battaile to ſtriue agaynſt powers,Epheſ. 6. and mightie aduerſaries in the worlde. VVell then: will yee enter thee fielde, and not looke for ſtrokes? VVill yee followe Chriſt, and neither hunger nor thirſt? VVill yee ſtriue to come into heauen, and liue as yee lift?Iere. 45. In trueth your expectation is vaine: yee doo ſorelie deceiue your ſelues, and your Lord and Maiſter will not allow it ſo. To follow him he muſt take vp the croſſe on your ſhoulders: to come to heauen, ye muſt prepare your ſelues in the feare of God, and a cleane life.Simon Magus. But it is lamentable to conſider what power Simon Magus hath to enchaunt men with his ſorceries: howe prompt that lying ſpirit is to enter the mindes and mouthes of Achabs Prophets, if God once permit him: how readie Aſmodaeus is to ſearch the bedde of Raguels Daughter,2. Chro. 18.21 Tob. 6. if hee bee not reſtrayned by Raphael the Angell? And howe haſtie Satan is to trie the patience of holie Iob, if that once by Gods permiſsion,Iob. 1.10▪ hee can pike out but the verie leaſt occaſion agaynſt him: from this troubleſome ſpirite, and all other his hideous deceites, the Lorde God deliuer vsus, eſpeciallie all them, by whoſe holy doctrine and godly life, the Church is and ought to be lightned and inſtructed.
Pythias a contencious perſon in Athens8 Now to hinder all the good which is expected, that buſie and contentious Pythias, (which ſhould rather hauehave ſtood to the deliberation of that wife Phocian, within the Citie of Athens, then to hauehave torne out his owne tongue with long lippe-labour in euerie lire) being prouoked maketh no ſmall ſtirre, not onelyonly in the Church, but alſo in the Common-weale, to the great diſquiet of the wiſe Magiſtrate, to the griefe of the vigilant Paſtour, and to the high diſpleaſure of the Almightie God. And may we call him a Proteſtant: a Chriſtian? No, no: for thoſe qualities beſeeme neither Proteſtants, nor Chriſtians: neither would thoſe title Chriſtians (if they were not more then heatheniſh) aduenture ſuch actions and deuiſes, as the very heathen vtterly abhorred as abhoninable. But Pythias in his contention & ſtir nothing bluſheth to condemne one liberal ſcience, whiles he would ſeem to cōmend one other of the ſame ſort, notwithſtanding, that thereby he incurre more diſcredite in the one, then gain credit by the other: and withal, he maketh no ſcruple of this,Mephiboſeth Ziba. 2. Sam. 16.4. Naboth. Achab. 1. King. 21. Math. 4.9. that Mephiboſeth be quite beggred, ſo as by the ſame Ziba hee be made a gentleman: that Naboth be murthered, ſo as Achab be pleaſured. Oh good Lord! what elſe is this, but the verie worſhip of the diuell? Let the ſhew therof be neuer ſo glorious? The very heathen (according to the rule of naturall reaſon) hauehave vehemently diſliked this, to take from one man to giuegive to another man: as to rob one, and enrich another with the ſpoile. Phocian alſo ratifieth this:Phocian. among the Athenians in his time, that was a farre better thing for a man to ſatiſfie and pay his debts, then to giuegive and beſtowe on other men, that which hee hath gotten by rapine and deceit. Doth not this redound to the diſgrace of ſuch Chriſtians, as let not to contriue ſuch tragaedies? yes doubtleſſe.
9 Howbeit, that neither the heathen Philoſophers may condemne them in open cenſure, nor the populer opinions point at their faces with worthie infamie, there is a pretie preoccupation deuiſe to preuent all.Ziba accuſeth Mephiboſeth to hauehave his poſſeſſion. Ziba muſt now perſwade Dauid the King (who fauoureth Mephiboſeth (by one deuiſe or other) that Mephiboſeth is Dauids enemie: neither muſt Ziba ſticke to blow both hoate and colde in this caſe, as did the olde Heremite in the Fable,The fable of the Heremite. who blew on his fingers beeing a colde, to warme them, and preſently with the ſame breach blew on his broath being hoate, to coole it. How we ſhould vſe and eſteeme of the fellowſhip of ſuch kinde of perſons, the fable telleth vsus. But ſo it is, that Mephiboſeth is vniuſtly accuſed before Dauid, by him who would ſeeme to commend him to his face. So alſo was poore Naboth accuſed and condemned, and the lande of the one is diueded, and the vineyard of the other poſſeſſed, and all is ſafe and ſure inough, ſo long as the eyes of men be deluded. In the meane time this is not conſidered,Vengeance ſleepeth not. that vengeance ſleepeth not: for as Steſichoras ſayde ſo long ſithence (whoſe ſentence for grauitie the famous Philoſopher Ariſtotle remembred) The very Graſhoppers do ſing in the fields of ſuch kinde of dealings: that is,Ariſt. in Rhetor. the poore afflicted and oppreſſed doo powre forth theyr complaints in theyr fields vntounto God, crying for iuſt vengeance on theyr oppreſſors, whom the Lorde God delayeth not to recompence according to their deſerts & the deſire of his oppreſſed children,Read. chap. 25.7. when they bee forced not onelyonly to acknowledge the vprightnes of the iudgements of God vponupon them; but alſo to confeſſe how rightly and orderly that ſentence is verified on thē,Mar. 7.12. Luke 6.3. & there poſterities, which (beſides the words of Chriſt in the like caſe) experience hath hatched in allages.
Melant. in Argum. 4. in Ecclen. Solon.The man who miſchiefs doth inuent,
To make another man to ſmarte:
Shall others finde, him to preuent,
Therewith to pierce him at the heart.
Tit. 1.15.10 Howſoeuer the Cretians hauehave beene iuſtly cenſured, theſe actions and deuiſes are ſo hainous and loathſome in the eyes and iudgement of other heathen, that they hauehave iudged them as contrary to nature, to reaſon, to vertue, and all honeſtie, which they) according to their knowledge) both vſed and reuerenced in farre better ſort then many Chriſtians in name, whom therefore (after the example of Chriſt, the Prophets & Apoſtles, which hauehave produced the birds, the beaſts, and the Gentiles to teach others) we may worthily note & apply without any offence to the wiſe.The heathen hauehave obſerued oathes and promiſes. Of the very Paganes, ſome hauehave bin noted firme and conſtant to the death, of their words and promiſes, eſpecially then, when they did ſweare by thoſe Gods which they worſhipped, holding that (which Plautus hath counſelled) for a ſure axiome or ground. Moriri ſeſe miſere mauolet, quā non perfectumreddat, Terent in phormione Plaut in Aſmar.quod promiſerat. Let a man wiſh rather to die wretchedly, then to promiſe a thing and not to performe it. And that another aduiſeth, Prius mori, quam fidem fallere. Chooſe rather to die, then to falcifie thy faith. And therof thus cenſureth Ouid.
The way ſeems ſure, & oft in vre, with friēdly face mē to beguile:
VVhichWhich yet, how ſure, or oft in vre, is naught, & eke a practiſe vile.
Among theſe, ſuch perſons as obſerued not oathes and promiſes hauehave bin takē diſcredited, vnworthy of all truſt, and moſt infamous for euer: yea,Plagues enſue the breach of leagues and promiſes. and they hauehave thought that great plagues enſued the breach of promiſes, oathes, & lawful leagues. Therfore when Pyrrhus the king of Epirotes, contrary to his promiſe & vow made to the Argiues in Achaia, had entred their Citie, & in that conflict was ſlaine and his band diſcomfitted by Antigonus the King of Macedon (whoſe aide the Argiues had deſired & obtained for their reſcue and defence) it was thought, that deſtruction was inflicted on him and his ſouldiers by the gods, for his infidelitie, and that well worthie for as the Poet writeth.
VVhy would'ſt thou not performe in fine,Ouid.
The iuſt effect of promiſe thine.
The Sythians, the Medeans, the Arabians, & ye Aegiptiās, hauehave in ye old time eſteemed ſo much of fidelity & truſt in oathes, words, & promiſes,Silius Italicus. li. 3. val. pun. ſec. that they deemed death but a mean puniſhmēt for perfidious and faithleſſe perſons: & the Romanes iudged that ſcarcely any plague or puniſhmēt whatſoeuer was ſeuere inough, & hard, for ſuch malefactors, whom after yt they had offended, they would very ſeldome pardon, and neuer truſt again, worthily deſeruing (as they heide) that Iupiter ſhould caſt them out of the ſocietie and companie of al men, and burie their carcaſes in extreame ignomie and vtter diffame. Therfore when Metius Fuffetius the Albane King,Metius Fuffe. who had promiſed the Romane King Tullus Hoſtilius to aſſiſt him againſt his enemies, did neuertheleſſe break his oath, and trecherouſly deceiued him: he was at length taken by Tullius Hoſtilius, and tyed to two Carts, his handes to the one, his feete to the other, and ſo the Horſes beeing forced contrarie wayes,Tit. liu. hiſtor. ab vrb. cond. li. 1. he was rent aſunder. Although Titus Liuius diſliked much this puniſhment, as too ſharpe and cruell, wherein hee ſaide was ſmall regarde of humane lawes: yet Virgil, conſidering the greatneſſe of the fault, alloweth thereof with this cenſure: At tu dictis, Albane, maneres.
Anied. li 8.But thou (O Prince of Albany)
thy promiſe ſhould'ſt hauehave kept.
The Turke reproueth Chriſt…ans.11 The Barbarous Turke hath hard cenſures in this caſe: neither hath he letted to reproue the Chriſtians for their ſlender regard of their promiſes, and to complaine againſt them to Ieſus Chriſt, whom he knew the Chriſtians worſhipped. When Amurathes the Turke, once ſaw how that Ladiſlaus the Hungarian King,Amurathes Ladiſlaus. Iulian. by the counſaile of the Cardinall Iulian, had (contrarie to his oath and promiſe) ſette on the Turks and murthered manie of them, he tooke out of his boſome a Booke containing the conditions of peace, complaining and ſpeaking to Ieſus Chriſt in this ſort. This is the Booke; theſe be the conditions of peace which thy Chriſtians hauehave broken! therefore, O Chriſt, if thou be the true ſonne of God, as theſe do affirme, now ſhew openly, that the periurie of thy people do nothing pleaſe thee. See what followed within a while after: the Turke ſetting fiercely on the King and the Cardinall, ſlew them both, and with them no ſmall number of their Souldiers, in the yeere of Chriſt 1444. Although it had beene ſo, that the Turke had falſified his promiſe, (which he would not to the death) yet ſhould not the Chriſtian King hauehave fayled therein, if hee ſhould hauehave dyed an hundred times, being no more lawful for him to breake his oath, when he had promiſed to be at peace, then it was lawful for the king of Ieruſalem to breake that promiſe and oath which he had made to the King of Babilon, Ier. 27.8.in the name of the lord,Ezech. 17.13 15. whoſe periury the Prophet Ezechiel ſharply reproued, and the king himſelfe for the ſame, was hardly puniſhed. Should he proſper? ſhall he eſcape that doth ſuch things? or ſhall hee breake the couenant and eſcape free. Although Synon doo proſtitute his conſcience and credit to periurie and deceits,Synon pariured. Virg. yet ſhould Chriſtians girde themſelues with truth, they ſhould do as they ſay, if they hauehave ſayd it according to the lawe of God: yea, and albeit that the Papiſts hauehave taken vp that prophane rule to obſerue,Papiſts regard not theyr oathes made vntounto vsus. Fryer Foreſt. Grafton. Chro. pag. 1236. Linguaiuro, mentem, iniuratamgero, I ſweare and promiſe with my tongue onelyonly: but not with mine heart: and in that regarde, Frier Foreſt thought he might lawfully breake his oath which he had ſworne to king Henry the eight, ſaying: Hee tooke the oath with his outwarde man, but his inward man neuer conſented thereto: and that thoſe our aduerſaries regarde neither faith nor promiſes made by them vntounto vsus, whome they call Heretikes: yet know we right well, that the breach of a lawfull oath and promiſe, is moſt odious to the Lord,Pſal. 15. Auguſt. de ciuit. dei. li. 2. ca▪ 19. Eccleſ. 5.3. and fearefull to the conſciences of true Chriſtians, who louelove rather to yeeld to the truth, then to ſeeke to conquere hir, which wil not be conquered. This is Salomons ſaying touching lawfull vowes and promiſes: If thou vowe a vowe vntounto God, be not negligent to performe it. Againe, If thou promiſe any thing pay it, Nota.for it is better that thou make no promiſe, then that thou ſhouldeſt promiſe and not pay. Such onelyonly (as Dauid ſaith) are meete to dwell in the Lords tabernacle.Pſal. 15. And this is the rule of the Goſpel preſcribed vntounto Chriſtians, whoſe yea ſhould be yea, and whoſe nay ſhould bee nay, and euen ſo, Amen: that being faithfully minded, they might deale honeſtly one with another, and feare not to blaſpheme, leaſt for their blaſphemie and falſe dealing, they be giuen ouer to Satanto be tormented.
12. As touching other particular poynts, I mind not here to rehearſe the particular doctrines, examples, & rules of Hermes, Triſmegiſtus, Socrates, Pithagoras, Plato, Aeſope, Menander, Phocian, Ariſtides, and others, being Philoſophers, Poets, and wiſe men of the Gentiles, the which are yet worthy regard, and may aptly be placed before the faces of Chriſtians, if not to teach them, yet at the leaſt to condemn them, as the Queene of the South, and the Niniuites were ſometimes called forth againſt the Iewes by Chriſt himſelfe: but in ſteede of them all, we will produce that moſt ancient Poet Philemon, whome Iuſtinus Martyr diſdained not (though a Chriſtian) to remember with worthie praiſes. For (indeed) this Poet, hath in few words (among others) gathered together the cheefe principles and groundes of that ſound doctrine and inſtitution of life, which not onelyonly the Sibylles, but alſo the better ſort of the Poets and Philoſophers helde, embraced and aſſayed to practiſe in their liues, howſoeuer Epicurus, Diagoras, and ſome other of the wayning and latter ſort of the Philoſophers and Poets hauehave digreſſed from thoſe rules of wiſedome by them preſcribed and taught. Philemon, Heming. de leg. Mat.hauing firſt reprooued the great abhominations and errours of them which thought to pleaſe GOD, with the great multitude of Sacrifices of Bulles, Goates, and ſuch things, hee afterwarde telleth what a man ſhoulde doo indeede to pleaſe God of heauen, and what was required of him in theſe words.
To God ſee thou do ſacrifice:Phil. touching the worſhip of God.
Thy ſelfe being iuſt, in right iuſtice.
A ſaying well worthie of all Chriſtians to be embraced, as vntounto whom that ſentence of Chriſt belongeth, and vntounto the which, that of Philaemon is neere like. The true worſhippers ſhall worſhippe the Father in ſpirit and truth. That is, as Zacharie ſingeth,Ioh. 4.23. In holineſſe and righteouſneſſe. This thing the very Iewes themſelues ſcarce regarded,Luke 1. which vaunted of the Temple, and entitled themſelues Abrahams children, and the only worſhippers of God, & thought they had pleaſed God wel when they brought great ſacrifices vntounto the altar, howſoeuer their liues were diſtaigned with abhominations.Hebr. 4.12.13 But God who ſaw their thoghts, & (as Aeſope ſaid to his ſon foreign, ſeeth and knoweth all things, Iſa. 1 & 5. Ier. 7. & 46.and will not bee deceiued as men be deceiued, loathed theyr hypocriſie, reprooued them by Iſayah and other Prophets, & worthily reiected them and their ſacrifices. Would to God that Philemon and other heathen Philoſophers, might not worthily both reproue and condemne Chriſtians now: yea, thoſe Chriſtian Proteſtants that boaſt ſo much of their titles & dignities, for their vngodlineſſe and vnchriſtian behauiour.
13 Next, the ſame Philemon hath in effect theſe words:Philemon touching the ciuill life. To pleaſe God, it is meete that a man declare himſelfe an honeſt man: that he be not a defiler of Virgins, nor an adulterer, nor a theefe, nor a murtherer: that he couet not another mans goods, nor his wife, nor his houſe, nor his poſſeſſions, nor his ſeruant, nor his maide, nor his horſes, nor his oxen, nor ſo much as one ſmal threed of his: for God which is wel pleaſed with righteous deeds, and cannot abide the wicked, is euer preſent before thee, and ſeeth altogether. A notable doctrine of an heathen Poet, ſo neere the veritie of the legal,Exo 20. Mich. 6. Mat. 6. prophetical, & euangelical doctrine, to the which, as himſelf laboured to conforme himſelf, ſo did alſo others among them, in the perſon of all the which, let Socrates be noted, who touching himſelfe ſaide, that in himſelfe he had ſubdued Nature, (that is, thoſe infirmities whereunto he was ſubiect by nature) through his ſtudie of philoſophie: in the which, as he learned to know God & how to liue, ſo he feared not for the profeſſion of the ſame God, and his good life, to die moſt willingly, notwithſtanding the great entreatie that his friendes made vntounto him, to ſubmitte himſelfe to the lawes and wicked opinions of the Athenians, as Plato hath reported it.
14 Oh, that we Proteſtants had this conſcience of our owne profeſsion, and eſpecially ſuch among vsus, as are placed and authorized to teach, rule, and informe others, that yet at the leaſt, thoſe heathen men bee not called foorth in the iudgement before GOD to condemne vsus, which hauehave not onelyonly their rules, but alſo the rules, doctrines and examples of Chriſt, and his holie Apoſtles, Euangeliſts, and Martyrs to inſtruct vsus: Therefore knowing by theſe lawes and inſtructions, what the will of GOD is, and conſidering that wee bee of the ofspring of God, and as children vnderunder their parents) doo euer ſtand in neede of his helpe (as Aratus writeth,) and in fine,Arat. ſolenſ. howe much hee woulde that our holineſſe and pure liues ſhoulde ſhine before thoſe Gentiles, to whome the bright ſhining Sunne of righteouſneſſe appeared, not as vntounto vsus: let vsus yeelde our ſelues wholie vntounto his holineſſe, and ſo order our liues according to our profeſsion, that the Lorde may gladlie acknowledge vsus for his owne Children, and daylie miniſter vntounto vsus that, whereof wee ſtand in neede, and for the which wee are taught to pray in theſe wordes. Our dayly bread giuegive vsus this day.
Otherwiſe,Seneca, in trag. octan. act, 2. whiles wee woulde bee accounted men, not onelie of the ſiluer age, but alſo of the golden age, wee ſhall bee founde and ſo prooued indeed (by Astraea or Iuſtice) to bee but of the Copper age, from whom this noble vertue (contemning the impietie of men) is departed, as the ſame Poet writeth.
Astraea ſhe did flie,
this kinde of men,
ſo wicked then,
And plac'd herſelfe in skie.