A Christian discourse vpon certaine poynts of religion Presented vnto the most high & puissant Lorde, the Prince of Conde. Translated out of French into English by Iohn Brooke of Ashe next Sandwich. 1578.

¶ An exhortation to loue towardes ones neighbour.

THE Apostle Sainct Paul ••peaking of the excellencie of loue, sayth, Though I speake with the tongues of men and Angels, and haue not loue, I am euen as lounding braue or as a tinckling cymball. And though I coulde prophecie and vnder∣stand all secretes, and all knowledge: yea, if I had all faith, so that I coulde moue mountaines out of their places, and yet had not loue, I were nothing. And though I bestowe all my goodes to to feede the poore, and though I giue my bodie that I be burned, and yet haue not loue, it profiteth me nothing. Loue lustereth long: is cour∣teous: loue enuieth not: loue doth not boast it selfe, swelleth not, disdaineth nothing as vnbeseeming, seeketh not hir owne things, is not prouoked to anger, thincketh not e∣uill, reioyceth not in iniquitie, but reioy∣ceth in y^e trueth, suffereth all thinges, be∣léeueth al things, hopeth al thinges, endureth all thinges. Loue doth neuer fall away, though that all prophecyings shall be abo∣lished.

And in the end of the said chapter he concludeth: now abideth faith, hope & loue, euen these three: but the chiefest of these is loue. And forasmuch then as the life is more worth thē meate, & the bodie more of value then raiment. And also that Iesus Christe doth commaunde vs to séeke first the kingdome of heauen and the righte∣ousnesse thereoff: notwithout cause if wee mainteine, that loue consisteth, chiefly to helpe our neighbour, in that whiche is necessarie for him for his life. Insomuch that if the Lorde hath giuen vnto vs any talent: I meane any grace, perfection or vertue, we ought not to hide it in y^e earth, as vnprofitable seruaunts: but ought to bestowe it to the profite of euerie man. For the manifestation is giuen to euery one for to profit, to the ende that as eue∣rie man hath receiued the gifte, so admi∣ster the same one to another, as good mi∣nisters of the manifold graces of god. And euen as in geuing some little part of our goods, we do multiplie that which y^e Lord hath giuen vnto vs, also in administring the spirituall things to our neighbour, we augment in vs y^e fruites of pietie & Iustice.

These are the wordes of Sainct Paul

when he tolde the Corinthians, that he that findeth séede to the sower, will mi∣nister likewise breade for foode, and multi∣plie their séede and increase the fruites of their beneuolence, that on all partes they may be made ritch in all singlenesse. And as we be not maisters nor owners of our goods: Inasmuch as we enioy and possesse them of the hande of the LORDE: so we are not but ministers of the giftes of the holy Spirite, whiche worketh in vs all things. Euen so saith Sainct Paul wri∣ting to the Corinthians. Let a man so thinke of vs, as of the ministers of Christe, and disposers of the secretes of GOD.

This declareth vnto vs what was gods prouidence, in the dispensation & bestow∣ing of his giftes, who woulde not that they shoulde abounde altogether in one man alone, to the end that by them hel∣ping one an other, euery one may acknow∣ledge his imperfection, and should the bet∣ter kéepe that bande of amitie and Chri∣an charitie. For although that we are all baptised by one spirite into one bodie: whe∣ther they be Iewes or Greekes, whether

they be bonde or frée, and haue all dronke into one spirite, for the bodie is not one member, but many. And the eye cannot say vnto the hand, I haue no néede of thée, nor the heade also to the féete, I haue no néede of you. Yea, rather a greate deale those members of the bodie whiche séeme to be more féeble, are necessarie. And vpon those members of the bodie whiche wee thinke most vnhonestie, we put more ho∣nestie on: and verie well that great Ora∣tour of the latines hath declared, that wee cannot doe all things of our selues. And that one is more apt and profitable for one thing then another is. That is the cause wherefore friendshippes are gotten, to the ende that common vtilitie be kept thorowe great commune pleasures. Then if there bee any grace in vs let vs not abuse it, but let vs consider with our selues, that euery good gifte and euery perfect gifte is from aboue, and commeth downe from the father of lightes, and with the same let vs giue glorie vnto him, of whose aboundaunce we haue re∣ceiued euen grace for grace. Further∣more, that wee remember that wee haue receiued that grace to serue for

to profite euerie one. For vnto whome muche is giuen, of him shalbée muche re∣ceiued: and to whome men much com∣mitte, the more of him will they aske.

Finally, let vs confesse boldly that such and so muche excellencie as is in vs, it is alway ioyned with some imperfection: to the ende that the wise man reioyce not in his wisedome, nor the strong man in his strength, neither the ritch man in his ri∣ches: But who so will reioyce, let him re∣ioyce in this, that he vnderstandeth and knoweth that it is the Lorde whiche doth mercie, equitie and righteousnesse, vppon the earth. In so muche that if the Lorde hath put in vs any knowledge, whether it be the gifte of tongues, or grace to inter∣prete the holy scriptures: there resteth none other thing but to magnifie and ce∣lebrate the name of him in whome not onely are hidde all y^e treasures of wise∣dome and knowledge: but also him in whome doth dwell all heauealy fulnesse corporally. He whiche opened the witts of his desciples that they might vnder∣stande the scriptures.

The Lyon of the tribe of Iuda, the roote of Dauid, hath obteined to open the

booke, and to lose the seuen seales theroff, and if such are our prowesses and heroical déedes, that they excell and passe the déeds of Alexander y^e great, or of Iulius Caeser: what can we better doe, but to followe the example of the fower and twentie elders which fell downe before him, that sate on the throne and worshiped him that li∣ueth for euer, and cast their crownes be∣fore the throne saying: Thou arte wor∣thie O LORDE to receiue glorie and honour, and power: for thou hast created all thinges, and for thy willes sake they are, and haue béene created? And with the same also we ought to giue vnto him all honour, homage and obedience, vnto the Lambe. I say, whiche hath redéemed vs vnto GOD, thorowe his bloude, and hath made vs kinges and priestes vnto our GOD, I doe meane the sonne of GOD, who on his vesture, and on his thigh hath a name written, king of kings and Lorde of Lordes. Vnto whome al∣so a thousande times, a thousande serued him, and tenne thousande times ten thou∣sand stoode before him. Briefly, wée must conclude, that the things which are in vs: whether they be the goods of the body or

the goods of the soule, are of small value, if they be not bestowed vnto the glorie of the Lorde, and to the health of our neigh∣boure. Nowe being applied and bestowed to that ende, they bring fruite to eter∣nall glorie. As the Lorde saide, make you friends with the riches of iniquitie, that when ye shall departe, they may re∣ceiue you into euerlasting habitati∣ons.

To the same end, Toby exhorted eue∣ry faithfull man, as followeth. Be mer∣cifull after thy power. If thou haue much, giue plenteously: if thou hast lit∣tle, doe thy diligence, gladly to giue of that little. For so gatherest thou thy selfe a good rewarde in the day of neces∣sitie. For almes deliuereth from deathe, and suffereth not the soule to come into darkenesse. According as Dauid hath de∣clared, that blessed is he that considereth the poore, for the Lorde shall deliuer him in the time of trouble. As touching the seconde point, Saincte Iames doth teach vs, that if any of vs haue erred from the trueth, and another hath conuerted him. Let the same knowe that he which conuerted the sinner from going astray

out of his way, shall saue a soule from death and shall hide the multitude of sinnes. By this we may knowe plain∣ly, that two thinges are proper to loue: that is to say, to lament and be sorrowful for the miserie of our neighctour. And to reioyce and be glad of his prosperitie and health. Of the first Moses doth giue vs an example, who being greatly sorowfull for the sinne of his people, cryed with a lowde voice and saide, O Lorde, this peo∣ple haue sinned a greate sinne, yet forgiue them their sinne I pray thée: if not wipe me out of thy booke which thou hast writ∣ten. For that purpose, Sainct Paule wi∣shed himselfe to be seperated from Christ, for his brethren whiche are his kinsmen, as perteining to the sleshe. And in an o∣ther place he complaineth with wéeping, of some enimies of the crosse of Christe. Whose end is dampnation, whose God is their belly, and whose glorie is to their shame, which are worldly minded. And he himselfe doth witnesse in his Epistle vnto the Corinthians, that he is gelous ouer them, with Godly gelousie, hauing prepared them for one husbande, to pre∣sent them a pure Virgin to Christ: But he

doth feare least as y^e serpent beguiled Eue through his subtilitie, euen so their mindes should be corrupt from the simplicitie that is in Christ. Euen 〈◊〉〈◊〉 Dauyd doth crie out, saying: I am horriblie afraide for the vn∣godly that forsake thy lawe. On the other side, the Apostle Sainct Paul reioysed at the repentance of his, when he protested to the Corinthians, that hée reioysed, not that they were sorie, but that they so sorrowed that they amended, for they sorrowed godly. But it is not inough to haue compassion of the miserie of the néedy, which doth not assist him in the thinges necessarie for his life. For as sainct Iames saith, if a brother or a sister bée naked and destitute of dailie foode, and one of you say vnto them, De∣part in peace, warme your selues, and fill your bellies: notwithstanding ye giue them not those thinges which are néedfull to the bodie, what helpeth it? Also it is not much to sée our neighbour naked of spirituall thinges, except that we goe about by all meanes to bring him to the way of salua∣tion. To this sainct Paul exhorteth vs when he said: bretheren, if any man be fal∣len by occasion into any fault, ye which are spirtuall helpe to amend him in y^e spirite of

méekenesse: for we which are strong, ought to beare the frailnesse of the weake, and not to looke onely to our selues. Not with∣out cause the LORD greatly rebuked the shepheardes of Israel, that they haue eaten vp the fat, and clothed them with the woll: y^e best fed haue they slaine, but y^e flock haue they not nourished. The weake haue they not holden vp, the sicke haue they not hea∣led: the broken haue they not bounde to∣gether, the outcastes haue they not brought againe: the lost haue they not sought, but churlishly and cruelly haue they ruled them. In this respect we ought to repute and take him for our neighbour vnto whom we ought to bestowe the workes of charitie and mercie. The which sainct Luke decla∣reth at large by a parable of him which descended from Hierusalem to Iericho, and fell into the handes of théeues, which rob∣bed him of his raiment, and wounded him, and departed, and left him for halfe dead: calling him the neighboure of him which fell into the handes of théeues, that shew∣ed mercy on him. We must not then count him our neighboure onely, which is ioyned vnto vs by affinitie or kindred, or common societie: but by societie of reason. And in

this respect, as S. Augustine very wel saith, all men are called neighboures. For as witnesseth the same author, if the vsing of commune monie doth make y^e people com∣panions, truely a great deale more, the rea∣son of commune nature, by one selfe lawe of béeing not of traficke, ought to ioyne and knitte vs together. And we must not saye, that apperteineth not to me nothing at al: he is neither my parentes, neither my kinsman, nor my neighbour, neither my countrie man. For although hée bée the most straunger in the worlde, yet he is thy neighbour. Consider that the Apostle after the example of the auncient patriarkes, doth commende vnto vs verie much hospi∣talitie, in this sorte. Lot brotherly loue continue. Be not forgetfull to lodge straun∣gers, for therby some haue receiued Angels into their houses vnwares. Remember thē that are in bands, euen as though ye were bound with them: and them which are in aduersitie, as if ye were afflicted in y^e bodie. Let vs also remember that poore woman of Sareptha, which receiued the Prophet E∣liah into hir house, founde so much fauour of the Lord, that she found a long time after wherwith to succour hir selfe in y^e time of

••••e famine. In like manner the holy scrip∣••••re doth teach vs, that y^e prophet Elizeus ••btained a child for his hoastesse, who whē ••he was dead, raised it vp againe. Inso∣much that it doth verie well acquite or dis∣••harge her which hath the vse of hospita∣••••tie rightly. Beholde the occasion where∣••ore it is written in the lawe of Moses, ••hen thou shalt cut downe the haruest in ••he fielde, and hast forgote a shefe in the féelde, thou shalt not goe againe to fetch it: but it shalbe for the straunger, the father∣lesse, and the widdowe. When thou beatest ••owne thine Oliue trées, y^u shalt not make leane riddaunce after thee: but it shal be for ••he straūger, the fatherlesse, and y^e widdow. And when thou gatherest thy vineiarde thou shalt not gather cleane after thée: but it shalbe for the straunger, the father∣••esse and the widdowe. Euen so the lawe commaundeth to seperate the fruites for to giue them vnto the Leuite, to the straun∣ger, to the fatherlesse and to the widdow. For that same reason those are greatly to be blamed, who in time of famine and dearth doe driue the poore straungers out of their townes and Cities: in which time chiefly they ought to succour & helpe them:

They doe seperate those from the commo•• rightes of the heauenly father, with whom they ought to haue all common societie. The brute beastes doe estéeme the vse o•• the meates which the earth bringeth foorth to be common to them all, and with y^e same they assist them in necessitie: man refuseth the duetie of nature, vnto him with whom he ought to haue nothing which is straūge of any humaine thing. To a good purpose Plato said, that the rightes of the straūgers are knowen of GOD, aboue those of the Citizens: for inasmuch as the straunger is without parents and friends, he hath néede to be so much the more fauoured of GOD and men. Wherefore the said author con∣cludeth that euery one ought to take héede they doe no wrong vnto the straunger. Such and like admonitions doe learne vs sufficiently that the worke of charitie re∣gardeth not these outwarde thinges: but the onely néede and necessitie. For although that he which doth aske thée an almose be nothing at all kinde vnto thée: but altoge∣ther vnknowen. Yet he is of y^e same nature with thy parents, of one selfe necessitie, & a man as the other are. Furthermore vnder that worde of neighbour, we comprehende

those also which are not of the same reli∣••••on as we are. Insomuch that in time of ••••cessitie we ought not to take him as a ••••raunger which is of a contrarie religion. 〈◊〉〈◊〉 he which we doe reade to haue ben ob∣••erued in the auncient Churche, not onely ••monge the Christians: but also amonge ••••e painims. As we doe finde written in ••he ecclesiasticall historie of Eusebius, in ••hich place it is said, that Iulian the Apo∣••tate commaunded a certaine bishoppe, to builde and erect in euery towne and Citie hospitalles out of hand, for to receiue there ••ll straungers, and those which haue néede. And for to doe the same hée ordeined cer∣taine quantitie of corne and wine euery yeare, vsing these wordes: It shoulde be to much dishonestie that those wicked Galilae∣••ans (for so they called the Christians) should not chase and driue awaye the Iewes: but that they shoulde nourish them: yea, that they should nourish their poore people and ours, and that the other of vs are so cruell to forsake & leaue our owne countrie men, destitute of all aide and mans helpe. Heere some will aunswere me, if we ought to vse charitie to those which are contrarie to our religion. Wherfore did the Lord forbid the

children of Israel to contract societie or to haue any alliance with the Amorites, He∣thites, Gebusites, Gegersites and the Phe∣resites, and other people contrarie to y^e Iew∣ish religion? Whervnto we will aunswere briefly, that the Lord hath giuen y^e libertie vnto his people for a certaine time, to the ende to tourne them from the abhominati∣ons and idolatries of the Gentiles, as it is written in the booke of Exodus. But at this day, to witte in the lawe of grace, which hath bene published throughout the vniuersall world, such thinges shall not bée lawefull. Neuerthelesse for all that wée haue sayde, when wée can not by any meanes succour and helpe all those that be poore and néedie: it is most expedient to aide principally our poore neighbours at home, and those y^t be of pure religion. This is the counsell which S. Paul doth giue, warning vs to doe good vnto all men: but specially, vnto them which are of the houshoulde of faith. Euen as it shall not be euill done of him which shall sée two men in like necessi∣tie and miserie, whereof one of them is his kinsman, and the other a straunger, hée ought of right to preferre and helpe his kinsman, if the case so require, y^t they were

both of them in like degrée of miserie, and y^t he could not helpe them both. The worke then of loue and charitie hath no regarde to the condition, qualitie, or affinitie of personnes: but it hath regarde to the one∣ly néede, pouertie and miserie. That is the cause wherfore Iesus Christ said in sainct Luke, when thou makest a dinner or a supper, call not thy friendes nor thy bre∣theren, neither thy kinsmen, or yet rich neighbours: least they also bid thée a∣gaine, and a recompence be made thée. But when thou makest a feast, call the poore, the maimed, the lame and the blinde. And thou shalt be happie, for they can not recompence thée, but thou shalt be recompensed at the resurrection of the iust men. Not with∣out cause Lactantius Firmianus rebuked sharply Plautus, saying: that he did euill, who did giue vnto the begger to eate, and that all that is giuen vnto him is lost, for∣asmuch as he prolongeth his life to more greater miserie. Forasmuch then as such people can not denie but that it is the office of humanitie, to kéepe from daunger him which is in some perill of death: where∣fore will they denie that the same is not a charitable déede to giue meate vnto

him which is an hungred? In like maner to giue drincke to him which is a thirst? The same Author accuseth greatly Cicero, bicause he hath written that the liberalitie which is done of our owne proper house, hath drawen vp the fountaine of all benig∣nitie and liberaltie. And the more we vse it, so much the lesse it may endure to manie, As if that professor of true sapience, Cicero would retire and drawe men from all hu∣manitie, and to commaunde them, to keéepe better their chest, then the true iustice. In that point the same Author is greatly a∣bused, when willing to reuoke and call backe againe his saying, thought that hee should doe pleasure vnto those which are able to acquite it. The which also moued Lactantius Firmianus, to say, that if Cicero had liued in his time, he woulde then haue cried with a loude voice, O Cicero, thou hast failed from the true iustice, and of one onely word thou hast abolished it: when thou hast waied and mesured the right of pietie and humanitie by the onely profite: For we must not giue vnto those that are able: but to the contrarie, we must giue to them that are lesse able. The which as it séemed the Philosopher Plato was not ig∣noraunt

off, when he said, that if it bee a question to gratefie and helpe the néedie, that is to say, to doe good vnto them: wée must not consider the better: but we must haue regarde to the most poore or néedie. For they being deliuered from greate af∣flictions, will render vnto thee immor∣tall thankes. And in our proper and pri∣uate expences and cost, we must not ban∣ket our friendes: but let vs banket the most néedie and poore, and those whiche are an houngered, and th••se whiche are afflicted. Those, saith he, wil acknowledge the pleasures, will followe thée and will stande at thy gates, will giue thée thanks, and besides will pray for thée. These are the verie same causes, whiche haue moued so many good people in the olde Church, to sell the precious vesselles, and the costly ornamentes of the temples, for to helpe the néedie and those that were in necessitie: acknowledgeing in them the liuely Images and temples of the Lorde. And in this matter the déede of Laurence the Martir, hath béene greately praysed, who being asked, what he had done with the treasures of the Temple, then hée caused a greate number of poore people to

come, for to declare, that they were true∣ly the treasures of the temple, in whome doth dwell Iesus Christe, and the faith of Iesus Christe. Those then are greately abused and dampnable, whiche exercise so muche liberalities to the temples: temples, I say, consecrated without the worde of God, for to cele∣brate and make their name remaine for euer in the earth, and consider not, that in giuing almes vnto the poore, they gather vp for ••hem treasures in heauen, where neither the mothes nor canker can corrupte, and where theeues neither pearce through, nor yet steale. I do not make héere mention of those which doe giue in their last willes: so many exces∣siue bequeathes, so greate giftes, to those which haue no neede, and in the meane time doe defraude their children from their proper inheritaunces: yea, they forget the naturall charitie and loue, that they owe to their owne fathers, saying as the Iewes: that euerie gieft that pro∣céedeth from me, thou shalt be holpen: Though he honour not his father or his mother he shalbe quite and without fault. I will passe ouer willingly, and will

make no mention of those, who hauing not vsed any humanitie in their life time, in the ende of their dayes doe giue those thinges that they cannot carrie a∣way with them, and giue no eare vnto the voyce of him, whiche saith. Giue and take, and sanctifie thy soule, and work thou righteousnesse before thy death: doe good vnto thy friende before thou die, and according to thy habilitie reach out thine hande, and giue vnto the poore. And al∣so Basill the greate, hath verie well writ∣ten, that suche people are like vnto those whiche doe banket and feast the greate Lordes of the remnaunt and that is lefte of the superfluities of their tables: Foras∣muche then as such men haue offered no∣thing to their benefectours in their life time, they will present vnto them in the ende of their dayes, that whiche they can∣not enioy after their death. Bicause that we haue saide, that the goodes shoulde not be common, as some Philosophers and Anabaptistes in our time haue done, or to forbid parents to gather & heape vp riches for their children: so y^t it be not gotten vn∣lawfully, & y^t no man oppresse & defraude

his brother in any matter: forasmuche as the Lord is a venger of al such things. As also we will not allowe the almes, which is giuen of other mens goods: For the Lorde wilbe honoured with the sub∣stance that is our owne. And the sonne of Syraac, saith: that who so bringeth an of∣fering out of y^e goods of the poore, doth euen as one than killeth the sonne before the fathers eyes: and he that giueth an offe∣ring of vnrighteous goods, his offering is refused. That is the cause wherefore it was forbidden y^e children of Israel as it is written in Deuteronomium not to bring into the house of the Lorde in no maner of vowe the hyer of an whore. On the other side, we desire that he that stole let him steale no more: but let him rather labour and worke with his hands the thinges which are good, that he may haue to giue vnto him that néedeth. For as Cicero saith, many, and those which are desi∣rous of renowne and glorie, doe steale from one to giue it vnto others: and they thinke that they shalbe estéemed gratious and liberall, if by any meanes, they enrich hem selues: but the same is as contra∣rie to the true office, that there is nothing

more contrarie to the same. We must then vse such liberalitie that it may profite one and not to offende an other. Furthermore let vs here obserue, that we take not this charitie simplie, as the painimes doe, for a mutuall amitie or affection, the whiche is borne & groweth of y^e conformitie, of ma∣ners and good conuersation of life, which is conioyned to a prompte and readie will to helpe and succoure the one the other: of which concord & amitie that great Orator of y^e latins Cicero speaketh off, whē he said The worde of loue is verie déere, whereof the name of amitie doth spring, the which if we apply to our owne priuate profite, & not to the vtilitie & profite, of him whome we loue: that shall not hee called amitie: but rather a merchaundise. Euen so doe we loue our medowes, landes, and our cattell, because that of them wee receiue profite. But the charitie and loue of men is thankeful. The which is yet better con∣firmed by the same Aucthour, by the ex∣ample of Scipio, saying, hath Affricane to do with me? no, nor I with him: But I hauing in admiration his vertue: and hée hauing in opinion my manners, hee hath loued me. The great conuersation whiche

we haue had together, hath augmented greatly the amitie. Nowe the Christian charitie hath regarde more further: for she considereth a coniunction and alliance of members vnder one heade, whiche is our Lorde Iesus Christe, participating to one faith and one baptisme: the vse of the sa∣craments, established in the Church of Ie∣sus. Christ, loking for the hope of the bles∣sed, & the comming of the sonne of God, of the which the Apostle sainct Paul spea∣keth off, saying: forbeare one another through loue, endeuouring to kéepe the v∣nitie of the spirite in the bonde of peace. There is but one body, and one spirite, e∣uen as ye are called in one hope of your calling. There is but one Lorde, one faith one baptisme, one God and father of all which is aboue all thinges, and through all things, and in you all. That same ali∣aunce is also taught vs by the sacrament of the holy supper. Is not the cuppe of bles∣sing whiche we blesse, the communion of the bloude of Christ? Is not the breade which we breake, the communion of the body of Christ? bicause that we which are many, are one breade and one body, inas∣much as we are al partakers of one bread.

And as we sée that the amitie and charitie of the panimes for euerie light or small occasion, chaungeth often times to a great enmitie and hatred: inasmuch as it is not founded but vppon a blinde and bryttle thing: so the Christians regarding not the true vse of that loue and charitie, doe no∣rish vp among them infinite debates and greate enmities and hatreds. And doe not consider that our God is not the God of confusion (as the Gods of the Gentils are) but is the God of peace. That is the cause wherfore the panimes so oftentimes demaunde vengeaunce of their enimies, and being afflicted and punished of their neighbours and kinsmen, doe fall into im∣patience and dispaire. Where as the true children of God doe take all thinges in good parte, as come of Gods handes. Euen so the kingly prophet Dauid being wron∣ged and cursed of Semei, woulde not take any vengeaunce: although that Abisai and his seruauntes were importunate vp∣on him but he saide vnto them: behold my son which came out of mine owne bowells séeketh my life: how much more then may this son of Iemini do it: suffer him therfore to curse, for the Lorde hath bidden him:

happily the Lorde will looke on my wée∣ping eyes & wretchednesse, and do me good for his cursing this day. Euen so Iob be∣ing perswaded by his wife to forsake God for the afflictions that he suffered, saide vnto her: thou speakest like a foolishe woman: Séeing we haue receiued prospe∣ritie at the hand of God, wherefore should we not be content with aduersitie also? Those holy men knew assuredly that ther commeth no plague into a citie without it be the Lordes doing, and also that we ought not to be ouercome of that which is euill: but we must ouercome euill with goodnesse: in fuffering patiently, him which woulde force and compell vs. If thou de∣maunde of me, wherein the true Christian charitie and the vse of the same doth con∣sist: I do aunswere thée, that it consisteth principally and chiefly the one to helpe and cherish an other in perilous thinges. Ac∣cording to that which Salomon dofh speak of in his prouerbes, saying, y^t he is a friend y^t alway loueth, & in aduersitie a man shall know who is his brother, The which Ie∣sus Christ witnesseth, when he rebuked the wicked y^t he was an hongred, & they gaue him no meat: he thirsted & they gaue him

no drincke was herbourlesse, and they lodged him not: naked, and they clothed him not: sicke and in prison, and they visited him not. By this a man may plainely sée & per∣cieue y^e ingratitude of those, who in stéede to helpe & assist the necessities of their neigh∣bours, parents and friends, do rebuke and checke them in their afflictions and cala∣mities. Such people doe make mée to remember the friendes of Iob, who rebu∣ked and checked him, that hée hath well de∣serued and merited the double of that, that he doth suffer by right: and that GOD hath forgotten him bicause of his sinnes. The like iniuries of late the Barbarians, obiected vnto Sainct Paul. For they sée∣ing that a viper which leapt out of the fire to hange on his hande, they sayd amonge themselues, truely this man must néedes be a murtherer, whom though he hath es∣caped the sea, yet vengeaunce hath not suf∣fered him to liue. The like wronges they y^t passed by, vsed to our Lord Iesus Christ as he hanged on the crosse, wagging their heades, and saying: Thou that destroyest the temple, and buildest it in thrée dayes saue thy selfe, if thou bée the sonne of God, come downe from the crosse. I doe speake

vnto those who doe not consider that the afflictions are common as well to the good, as to y^e euill, and are nothing ashamed to attribute them to the true Christian reli∣gion, although that they know not in them whom they doe accuse, any other thing, then a pure and true christian sinceritie, the which is ioyned to an obedience due to the pure worde of the LORD. Such hath bene, and is yet at this day, the custome and manner of those which doe tourne all things into the euil, euen as did of late the Iewes: who seeing that Iesus Christ hea∣led him which was possessed with a Di∣uell, sayd: that he driueth the Diuels no otherwise out, but through Beelzebub the prince of the Diuels. And then as he mag∣nified and declared his mercy in the con∣uersion of sinners, murmured and sayde within themselues, that he was the friende of publicans, sinners and harlots, yea, they cryed with a loude voice, beholde a glutton and drincker of wine, a friende vnto pub∣licans and sinners. To be short, when hée declared the kingdome of GOD his fa∣ther, and that hée did miracles: his owne rebuked him and sayd, that hée was madde and besides himselfe. The which also

was afterwardes obiected against Sainct Paul, by Festus, then bicause he declared y^e Christ shoulde suffer, and that he shoulde bée the first that should rise from the dead, and should shewe light vnto the people, and to the Gentiles. And as he thus aun∣swered for himselfe, Festus sayde with a loude voyce, Paul thou art besides thy selfe, much learning doth make thée madde.

Héerein wée sufficiently declare what we be: I meane but of small charitie, when the thinges the which ought to moue vs to pitie and compassion, doe incitate and pricke vs forwarde to a more greater cru∣eltie and in humanitie. The which I will more at large declare by a familier exam∣ple. One can not denie that the right of burying among the christians, but that it is a worke verie charitable and pitifull: for the which Tobiah is greatly praysed in the holy scripture, and in whose fauour the Iabanites were greatly agréeable vnto king Dauyd for the burying of the bodie of Saul. Insomuch that the olde lawe would not suffer y^e the bodies of those which were put to death by authoritie shoulde abide any long time hanging vppon the gybet:

But it would that they should be inconti∣nently taken downe and buried. And ne∣uerthelesse a man shall finde at this daye among the christians so much vnkindnesse and vngentlenesse, y^t they are not content to haue put to death their neighboures: without the leaue of the Magistrate, and authoritie of the Iustice: But they exer∣cise towardes their bodies of cruelties more then Barbarous or Sithian, the which of late the kingly Prophet Dauyd lamented of his people, when he sayd: the dead bodies of thy seruauntes haue they giuen vnto the foules of the ayre to be de∣uoured, and the flesh of thy Sainctes vnto the beastes of the lande. Their bloud haue they shed like water on euery side of Hie∣rusalem, & there was no man to burie thē. Furthermore I would willingly demaūd if it be not a work of pitie or loue to burie a dead bodie. What crueltie is that to rage on a dead bodie? if he bée cast into the fire (as sayth Sainct Augustine) which hath not giuen meate vnto the néedie: where shall he be sent which shall steale the breade of the poore? if hée which hath not clothed the poore be put into eternall punishment, where shall he be placed which

shall spoile the poore of his raiment? if hée be dampned with the diuell, who harbou∣red not the wayfaring man and the tra∣uailer, where shall hée become which hath pilled and deuoured the house of the tra∣uayler? Finally, if hee ought to perish which hath not visited them that are in prison: what shall one doe with him which hath wrongfully imprisoned them? Beholde my brethren (saith that good man) what hope can they haue which doe euill, when they are dampned and cast into euer∣lasting fire which doe no good. What shal I say in this matter? woe be vnto mée. If I do not speake it, if an h••athen Poet named Ampedocles hath written that all things were established and kept by amitie. As also an other Historigrapher hath taught, that through concorde and amitie little thinges become great: And greate thinges through discorde and enmitie do come to decay and perish. According to the same which our Lorde Iesus Christ doth witnesse, y^e euery kingdome deuided against it selfe is desolate: and a house deuided a∣gainst it selfe falleth. Insomuch by this marke the LORD doth knowe his true desciples, forasmuch as they haue▪ peace

and loue one to an other: how much is the charitie or loue of the true Christians to be praysed, by the which not onely humaine thinges are kept: but all thinges are recon∣ciled to GOD through Iesus Christ. The which hath moued Salomon to saye, that loue is mightie as the death, and gelousie as the hel. Hir coales are of fire, and a ve∣rie flame of the Lord. And although that that loue be agréeable vnto God and men, yet truely such are the debates and diuisi∣ons amonge the christians, insomuch that it should séeme that we are come to the time, of which the Prophet Micheas spea∣keth off, saying: There is not a godly man vppon the earth, there is not one righteous amonge men. They laboure all to shedde bloode, and euery man hunteth his brother to death, yet they say they doe well when they doe euill. As the Prince will, so saith the Iudge: that hée may doe him a pleasure againe. The great man speaketh what his heart desireth: and the hearers allowe him. The best of them is but as a thistle, & the most righteous of them is but as a brier in the hedge. And doe giue none eare vnto the voyce of him which sayth, that if wee bite and deuoure one an other: Let vs

take héede that we be not consumed one of another. Wherfore forasmuch as it is so y^t this commaundement is so much commen∣ded off in the holy Scripture, as Iesus Christ himselfe doth call it a newe com∣maundement, sometime also he calleth it his commaundement. And the Apostle Sainct Paul doth call it the bonde of per∣fection, saying: let vs forbeare one an o∣ther, and forgiue one an other, if any man haue a quarell to an other: Euen as Christ hath forgiuen vs, euen so doe wée. And a∣boue all these thinges put on loue which is the bonde of perfectnesse, and the peace of GOD rule in our heartes, to the which peace wée are called in one bodie of our LORD Iesus Christ, vnto whom be glo∣rie for euer, and euer, So bée it.

1. Iohn. 4. c. 16. ¶ God is loue, and he that dwelleth in loue dwelleth in God, and GOD in him: and this commaundement haue wee of God, that he which loueth God should

loue his brother also. Beloued let vs loue the one the other, for loue commeth of god, euerie one that loueth is borne of GOD, and knoweth God. He that loueth not, knoweth not God: for God is loue.

Psalme. 41. d. ¶ Blessed is he that considereth the poore, the Lord shall deliuer him in the time of trouble.

Notes

• 1. Cor. 13. ••
• Mat. 6. ••
• Mat. 25. ••
• 1. Pet. 4. c
• 2. Cor. 9. d
• •• Cor. 4. a
• 1. Cor. 12 a
• Cicero in his oration for Roscius Amerinus.
• Iam. 1. c.
• Iohn. 1. c
• Luc. 12. f
• Iere. 9. g
• Collo. 2. a
• Luc. 24. g
• Apo. 5. b
• Apo. 4. ••
• Apo. 19. d
• Daniel. 7. c
• Luc. 16. b
• Tob. 4. b
• Psa. 41. a
• Iam. 5. d
• Basil in his short rules disputacion questiō 175.
• Exo. 32. g
• Rom. 9. a
• Phil. 3. d
• 2. Cor. 11. a
• Psa. 119. g.
• 2. Cor. 7. c
• Iam. 2. e
• Gal. 6. a
• Rom. 15. a
• Ezech. ••4. a
• Luc. 10. f
• Saint Au∣gustine in his boke of y^e christian doctrine
• Heb. 13. a.
• 2. Reg. a
• 4. Reg. 4. ••
• Deut. 24.19.
• Saint Am∣brose lib. 3. of his offi¦ces cap. 17.
• plato in his ••. dialogue of his laws
• Basil in a sermō made of Aluies.
• Eusebius li 9. hystorye ecclesiasti∣cal lib. 9 hi∣storie trip. li. 9. cap. 26.
• Gal. 6. c
• Saint Augu¦stin li. of his christiā doc¦trine.
• Luc. 14. d
• The error of plautus.
• Lactantius li. 6. cap. ••.
• The error of Ciciero.
• The error of y^e same Author.
• plato in his booke of Phedrus
• Saint Am∣bro••e li. 2. of his offices ca 37.
• Historie trī. lib. 5. cap. 37
• Mat 6. c
• Mat. 15. a
• Si••a••c. 14. b
• Basil in his treatise of almes.
• 1. Thessa. 4. c
• Pro. 3. b
• Siraac. 34. ••
• Deut. 23. c
• Ephes. 4. ••
• Cicero lib. 1. of his of∣fices.
• Cicero li. 2 of y^e nature of Gods.
• Cicero in his booke of a∣mitie.
• Ephe. 4. ••
• 1. Cor. 10. d
• 1. Cor. 14 f
• 2. Reg. 16. ••
• Iob. 2. b
• Amos. 3. b
• Rom. 12. d
• Pro. 17. c
• Mat. 25. d
• Iob. 11. a
• Act. 28. a
• Mat. 27. d
• Mat. 12. b Marc. 3. a
• Mat. 1•• c
• A••••. ••6. ••
• Tob. 2. b 1. Reg. 31. d
• Luc. 1.2 d
• Psa. 79. a
• S. Augustin of y^e worde of y^e Lorde
• Cicero. in his boke of amitie Saluste,
• Luc. 11. c
• Iohn. 13. d
• Cant. 8. b
• Miche. 7. a
• Gal. 5. c
• Iohn. 13. d Iohn. 15. b
• Collo. 3. c