[Psal. li.] Psal. cxxxviii. Isai. lxvi. 1 Tim. iii. story, or rather a fable, written of St Anthony-whether you take it as a story or a fable I much reckon not, but it serveth well for this purpose-it is thus: St Anthony on a time lay in a trance, and as he so lay he looked down from heaven (as he thought), and saw all the whole earth so thick covered with snares, that possible it was not for any man to tread upon the earth and not be entangled therewithal; and this when he beheld, suddenly he cried out and said: "0 Lord, and who can then, walk on the earth and not be entrapped ?" With that he heard a voice that answered him and said: Sola humilitas: "Only humility" it is, said that voice, that may go, and not be entangled; only "humility," and nothing else1. Whoso is "humble," he may walk without danger, he may go and not be taken. This is written that St Anthony should see and hear in his trance. But David, the prophet of God, saith indeed: Sacrificium Deo spiritus contritus: "The contrite and humble heart is a sacrifice unto God:" the meek and lowly heart is a sweet and acceptable sacrifice unto God, saith the prophet David. So again in another place he saith: Deus humilia respicit, et alta a longe prospicit: "God hath regard to the humble and lowly, and as for the proud, he beholdeth them afar off." Esay also, or rather God by his prophet Esay, saith: Super quem requiescet Spiritus meus, nisi super humilem? "Upon whom shall my Spirit rest," saith God, "but upon the humble and meek?" for otherwise, saith St Paul, Qui ·inflatur cadit: "he that is puffed up with pride falleth into the hands of the devil." Thus, good brethren, humility preserveth the church of God: humility upholdeth all good commonweals. Pride it is that scattereth the church of God: pride overthroweth all good commonweals. There was yet never pride in any city without dissension, nor dissension that continued without destruction of the whole commonweal. Ye shall never read in any record, either of city, kingdom, or commonweal, but that, if pride reigned therein, there consequently followed dissension, and of dissension ensued the overthrow of the same. In the city of Rome, which was called the lady of the whole world, there were two that took upon them the governance of the empire, Julius Cæsar and Pompey. Julius Cæsar was a man of so haughty courage that he could abide no peer: Pompey was of such an high mind that he could suffer no man to be his equal. And thus for dominion strove these two together; and thus through their dissension was not only the whole city, but the kingdom itself brought to destruction. The state of the Grecians, which then chiefly above other flourished, because it was divided came to utter confusion. But what speak I of these? what speak I of Rome, and the state of the Grecians? Who is there that hath not heard of Jerusalem? Jerusalem, I say, that great city, that same town that God had chosen to himself, even that same town wherein God would have his temple erected, and his holy name honoured, after that the rulers thereof began to be divided, after that the magistrates fell to discord, and each man would be a captain, and no man would be ruled; then came the enemies in, then was it besieged, then was the mother for very famine constrained to eat her own child, then was it utterly destroyed, and no one stone left upon another; and, which was most miserable, there were slain in that city eleven hundred thousand people, and the very channels in the streets ran all with blood. Thus miserably was it overthrown, and in such wretched estate were the whole people thereof; and this only came to pass through pride and dissension. And this was it that Esay long time before proIsal. iii. xxiv. phesied of, and said: "Then shall the whole country be scattered, when the people once conspire against their princes." And therefore also an old writer, Petrus Lilius, saith: "Discord is the only cause of the overthrow of kingdoms: division is the only cause that great empires cannot stand: dissension maketh two kingdoms of one: dissension maketh of two cities one; and at length it maketh of two kingdoms no kingdom, of two cities no city." This writeth Petrus Lilius of dissension: this is the end of discord, saith he; and, indeed, experience hath taught that this is most true. But wherefore speak I of these things? wherefore do I here repeat unto you these old and ancient histories? why recount I unto you the overthrow of Rome, [ This story may be read in Vit. Patr. Westm. 1495. Sec. Pars, fol. 291.] the destruction of the Grecians, the desolation of Jerusalem? which all happened through division. I would to God I saw nothing even now before mine eyes, that causeth me thus to say: I would to God, I say, that I saw now nothing present before mine eyes, that causeth me thus to say. But these examples, my brethren, God hath placed before our eyes, that we might take heed by them, that we might the better look to ourselves, and beware of our own destruction. Christ hath said, Christ, that is the author of truth and truth itself, hath said: Civitas Luke xi. divisa desolabitur: "The city that is divided," be it never so rich, never so strong, never of so great force, yet "shall it be destroyed," it shall be brought to utter desolation. Rome, that sometime was the wealthiest city in the world, and called therefore the lady of the whole world, fell to division; and therefore was she overthrown and utterly destroyed. The Grecians, which were a people of greatest force, fell to dissension; and therefore was their whole estate pulled down, and cast flat to the ground. Jerusalem, that holy city, that city that was so strong, fell asunder, fell at discord within itself; and therefore was she spoiled of her enemies, and brought to desolation. Remember, good brethren, remember with yourselves, how can that ship which saileth in the sea be safe in the midst of the waves, if the people within the same bore holes through it, or rent up the ribs of the same? How can that city be preserved, where no man will hear counsel, where no man careth for the public state, where no man passeth for other, where God is not in the midst? Deus caritas est, saith St John, et qui in caritate est 1 John iv. in Deo manet: "God is charity; and he that dwelleth in charity dwelleth in God." O, saith Salomon, Turris fortissima nomen Domini: "The name of the Lord is a strong tower:" the name of God saveth the city. David also, the prophet of God, saith: Nisi Dominus custodierit civitatem, in vanum laborant Psal. exxvii. qui custodiunt eam: "Except the Lord keep the city," except the Lord defend it, saith he, "they labour in vain, they watch in vain, that are set to defend it." These things, good brethren, appertain both to our office that are ministers, and appointed by God to instruct the people, and they appertain also unto all magistrates, yea, and unto the whole people. As for us that are God's ministers and messengers sent unto you, we do stand upon the tower, to cry and give you warning that the enemies are coming, to shew you beforehand that your foes are approaching: our part is to declare unto you, that your fight is not against king, nor Cæsar, is not against any prince or power of this world; but against spiritual enemies, against the devil and his adherents: our part is to dissuade you from dissension, to dissuade you from discord and division. This must we do, as well to the magistrate as to the rest of the people; as well to him that beareth office as to him that beareth none. "For we are debtors unto all men;" as well to the rich as to the poor, to Rom.i. the wise as to the foolish, to the good as to the bad. This is also the . magistrate's office; this is likewise his duty. Therefore hath God set him up; therefore hath God exalted him above the rest of the people, that he should guide them in peace, and lead them in love and unity together. Thus did David, that good king: he found the whole kingdom left by Saul, his predecessor, in dissension and division within itself: he found, I say, the whole country at variance and great debate; but, by his great wisdom and good governance together, he reduced the same into good order again, and such as before were enemies he made faithful friends; and the whole country he brought to quietness, peace, and mutual unity. And therefore, when he had this brought to pass, for joy that he had thus of mortal foes made loving friends, he sung: 0 quam bonum et quam jocundum habitare fra- Psal. cxxxiii. tres in unum! "O how joyful a thing is it for brethren to dwell together in unity!" So much it comforted him, so glad was he when he saw his people agree together. Therefore in the scriptures the magistrates are called shep- Psal. Ixxviii. herds; for that they ought so to guide the people committed to their charge as the shepherd doth his flock. Therefore they are called also captains; for Josh. i. that they ought to have such respect to God's people as the good captain hath regard to his soldiers. Therefore likewise are they called the heads; 1 Pet. il. for that, like as the head governeth the whole body, so should they rule and govern the people, as members of their body. Therefore in like are they Josh. i. called fathers; for that the people are so in subjection unto them as the child is in obedience under his father. But chiefly it is required in them, it is chiefly, and above all other things, required in such as are magistrates, that they themselves know God; that they themselves, I say, above all other men, have perfect knowledge of God and his laws; so that the people by that mean may follow him, and they all together may follow God. Therefore, in the book of Deuteronomy, God himself gave [Deut. xvii] in charge to all such as should become magistrates, saying: "He that is called to bear office, whatever he be that is appointed to be a ruler, shall first write out all this book of my law with his own hand." And again he said: Non recedet liber iste ab ore tuo: "This book of mine shall not depart from thy1 mouth" this book of mine shall not be out of thy hand. This is God's charge to all them that bear office: this is his charge and commandment given unto them. Therefore that good king David, when God had appointed him to be Psal. cxxxii. king and chief ruler of his people, he said: Si dedero oculis meis somnum, aut palpebris meis requiem, antequam invenero domum Domino meo, et tabernaculum Deo Jacob: "If I shall give myself unto sleep, or mine eyelids any rest, before that I find out a house for my God, and a tabernacle for the God of Jacob," &c. As who would say, I will never study mine own matters, I will never go about mine own business, before I have established the matters of my God, 2 Chron.xxix. and the business of the God of Jacob. Therefore in like manner Ezechias, that virtuous king, when he was called by God to bear office, would not go home to his own affairs before he had purged the church of God. Justinian also, that good and godly emperor, was wont to say, that he as much cared for the preservation of God's church, as he did for the safeguard of his own soul. And thus look what care David, the prophet of God, had over God's people; look what care that virtuous king Ezechias had; look what care that good and godly emperor Justinian had; the same and the like ought every good magistrate to have: as David, Ezechias, and Justinian did, so should every good and godly officer do; he must not give himself unto sleep, nor his eyelids unto rest, before he hath provided a temple for the God of Jacob; he must not go home unto his own house before that he hath purged God's church; he must have as great respect to the salvation of God's flock as he hath regard to the safeguard of his own soul; he must remember that his chair is God's chair, that his sword is God's sword. Now, good brethren, it behoveth you of your part to put away all hatred, to abolish from him all pride, dissension, all discord, and to honour the magistrate, to follow you your shepherd as the sheep do their shepherd, to joy in him your captain as the soldiers rejoice in their captain, to be governed by him your head as the members of the body are ruled by the head, and, lastly, so to be in subjection unto him as the child is in obedience and subjection to his father. And so shall there then be both a godly magistrate, so shall there be godly people, and so shall there be a godly realm. John xiii. 66 Now let us here think that St Paul speaketh these words unto us, as indeed he speaketh them unto us, if we are, or will be, called Christians: unto us he saith, "Be not high-minded;" unto us he saith, "Be not wise in your own opinions;" unto us he saith, Recompense no man evil for evil;" unto us he saith, "If it be possible, have peace with all men." O then, why are we of such proud hearts? Why are we high-minded? Why are we wise in our own opinions? Why recompense we evil for evil? Why seek we revengement? Why agree not we together? O by whose name shall I call you? I would I might call you brethren; but, alas! this heart of yours is not brotherly. I would I might call you Christians; but, alas! you are no Christians. I know not by what name I shall call you: for, if you were brethren, you would love as brethren; if you were Christians, you would agree as Christians. Christ said unto his disciples, and so by them to all such as profess his name: Mandatum novum do vobis, ut diligatis mutuo, sicut et ego dilexi vos: “I give you a new commandment," said Christ, "that you love together, even as I have loved you." By this token, by this cognisance of mine, shall men know you [' My, 1609.] to be my disciples, if you love together as I have loved you. Let us look well upon ourselves: let us behold ourselves well: alas! this badge, this cognisance is gone; this peace that Christ left unto us is not to be found amongst us. O ye that sometimes were brethren, but now mortal enemies; ye that sometimes ware this badge, this cognisance of Christ's peace, which now ye have cast from you, O how long will you follow vanity, how long will ye dwell in dissension? I have done my part; I have called you to peace, I have called you to love, I have called you to unity: do you now your parts; do you ensue after peace, love you each other, continue ye in unity together. I have not the keys of your hearts, I am not able to loose and open those stony hearts of yours: God make you all one, God mollify your hearts, God make you friends, God grant you to love as brethren together! Let us lay aside this pride of our heart, let us not be wise in our own opinions, let us not requite evil with evil; let us, as much as may be, have peace with all men. Alas! it is no great thing that I require of you: I require only your love, I require your friendship one towards another; I ask no more, but that your hearts be joined in mutual love and unity together. Alas! it is a thing that soon may be granted of such as pray together, of such as have one heavenly Father, of such as are partakers of Christ's holy sacraments, of such as profess Christ, and will be called Christians. O how can we pray our heavenly Father to forgive us, if we will not forgive our brother wherein he trespasseth against us? How can we with clear conscience come unto the holy communion, and be partakers of Christ's most holy body and blood, if we are not in charity with our own neighbour? Let us therefore lay aside all discord without hypocrisy; let us lay apart all malice without dissimulation; let us all join together in brotherly love, let us all be of like affection one towards another: but let us not be high-minded, let us make ourselves equal to them of the lower sort. So shall we make our bodies a quick and lively sacrifice; so shall we make them holy and acceptable unto God; so shall we be reconciled unto God, and God reconciled unto us; and, finally, so shall we which are called Christians be known to be God's servants, and such as profess the name of Christ, if we shall be found to have this peace and brotherly love, which is the badge and cognisance of Christ. And so shall God be ours, and remain with us for ever. Amen. 35 [JEWEL, II.] |