repressing anger in thy selfe and mitigating it in others Chapter 20. Page 44 Of the cogitations and the appetite and comelinesse of speech in talking and arguing chap. 21. 48 Jests which Philosophers place among Offices are wholly to be moved from the Church chapt 22. 50 Of three things which are necessarie to be observed in a practicall life and that it is convenient for the appetite to give place to reason chap. 23. 51 That the foure Cardinall vertues were eminent in no meane but in an high degree toward perfection in our fathers chap. 24. 55 What is to be observed in searching out the truth C. 25. 59 That the foure Cardinall vertues are so perplexed and linked together in one chaine that they cannot be divided nor broken asunder the one from the other chap. 24. 61 That which the Philosophers call the first Office of justice and that which they call the second Office to bee excluded by us but the third to be borrowed from us chap. 27. 63 Iustice and fidelity to be shewed to enemies chap. 28. 66 Of beneficence chap 29. 68 Of recompencing a benefit chap. 30. 76 Benevolence to be better then liberality chap. 31. 78 That benevolence is more permanent and of longest and surest continuance in the Church and in men adorned with the same vertues with them living in Christian assemblies chapt 32. 81 The praise of Benevolence chap. 38. 83 That fortitude which is without justice to bee no vertue is shewed by sundry arguments chap. 34. 84 Fortitude to consist principally in the mind and contempt of the things that perish chap. 35. 86 Evils of adversity to be indured with a contented and patient mind and sometimes also to bee declined and avoided chap. 36. 90 That providence is a great pillar of fortitude chap. 37. 91 Fortitude ought to bee at warre with all vices principally with avarice or covetousnesse chap. 38. 93 Warlike vertue not to be unusuall in those of our profession chap. 39. 95 Fortitude is not seene only in subduing but much more in suffering chap. 40. 98 Powers not to be provoked nor the eares to be opened to flatterers chap. 41. 103 Of Temperance and parts thereof chap 42. ibid. Every one ought to study and addict himselfe to that in the matter of office and duty which may bee most congruent and best accrue to himselfe chap. 43. 105 Of that which is comely and that which is honest ch 44. 106 That those things which are good and honest are according to nature but those that are beastly and vitious are against nature chap. 44. 108 By restraint of what passions comelinesse may bee acquired chap. 46. 110 Of three kindes of men receiving injuries chap. 47. 113 Of treading vanity under foot chap. 48. 116 Which duty doth most of all become the Ministers of the Gospell for their office sake and this is confirmed from the example of the Leviticall comprehending withall the Priestly order chap. 49. 119 In all our actions wee must doe couragiously neither is any thing to be attempted effeminately chap. 50. The summe of what is affixed to the first Booke by way of addition 1. SVndrie supplements viz. to the 1. Chapter teaching what manner of person ought to bee chosen Bishop and with what indowment of graces he ought to be furnished Page 127 2. To the 6 chapter where the matter of Davids patience with the subject of taciturnity is enlarged pag. 134. 3. To the 20 chapter wherein remaine forcible perswasions against intemperancy together with a secondary inlargement thereupon and likewise a third pag. 136. 4. To chapter 41. answering to the history of the 7. children put to death by Antiochus all which are taken out of our Authors other workes Page 141. The Contents of the Chapters of the second booke of Offices BY honesty a blessed life to bee acquired Chapter 1. page 1 The Philosophers to have beene of manifold and great variety of judgement concerning beatitude but the same according to Christian Philosophie to consist only in the knowledge of God and of good workes chap. 2. page 3 All the arguments of the Philosophers through the heavenly light of the Gospell professed among us to vanish away as being lighter then vanity it selfe in comparison of the incomprehensible weight excellency and brightnesse of the same namely of such as have placed beatitude in the sole knowledge of things or in pleasure or in the commodity of the body and what is externall chap. 3. page 6 Blessednesse to bee obtained by the undergoing of sorrowes and necessities For the confirmation whereof the examples of the Fathers are produced chap. 4. pag. 7 What things are thought good to be for the most part an hindrance to a blessed and eternall life what are thought evill to bee certaine matter and meanes of vertue and everlasting felicity chap. 5. pag. 10 Of profit not that which is raked together by unjust lucre but of that which is just and honest ch 6 13 Vtility chiefly to bee measured by faith love and equity The examples of Moses and David which were therefore greatly beloved of the people because for their sakes they did oftentimes willingly cast themselves into dangers brought in for confirmation chap. 7. 16 The counsell of many to prevaile to the procurement and drawing on of others to our party in what we desire which clearely appeared in Solomon chap. 8. 23 It is imitated by the Philosophers but much more by our Divines all the vertues to be individuall and unseparable and howbeit in the opinion of the vulgar to bee severed and divided each from other yet their approbation not to be given to such parties for vertuous persons where they stand separated and conspire not chap. 9. 26 A mysticall interpretation of that of Salomon and the Queene of Saba chap. 10. 27 That we ought to seeke counsell at the hands of just and righteous men The example of the Fathers produced for the proofe thereof chap. 11. 29 That wicked men though they seeme wise ought to be avoided in matter of counsell chap. 12. 31 That prudence ought not to vendicate to it selfe vicious men as being such as hath no fellowship with vices chap. 13. 33 That Prudence is an associate and companion of all vertues and a principall assistant of theirs in the suppressing of cupidity and lustfull desire chapter 14. 34 Of liberality which doth consist not only in the distribution and well bestowing of goods but in the due care of benevolency toward the poore and in the imparting of counsell and good advise for the benefit of all men chap. 15. 35 Of sobriety which is likewise styled temperancy to be observed in liberality Ratified by the example of Ioseph and his most wise counsell occasioned by the interpretation of a dreame chap. 16. 39 Of what desert he ought to bee of whom counsell is required Paul and Ioseph are introduced as patternes for imitation in making our choice chapter 17. 43 That evill counsellers are the
CHRISTIAN OFFICES CRYSTALL GLASSE In three Bookes FIRST WRITTEN IN LATINE BY THAT FAMOVS and renowned Father Saint AMBROSE Bishop of Millane Whereunto is added HIS CONVICTION OF SYMMACHVS the Gentile A worke tending to the advancement of Vertue and of Holinesse and to shew how much the morality of the Gentiles is exceeded by the doctrine of Christianity Translated into English by RICHARD HVMFREY Minister of old Windsore 2 PET. 1.5 Adde to your faith vertue and to your vertue knowledge Printed at London for Iohn Dawson and are to bee sold at the signe of the White-Lyon in Paules-Church-yard 1637. REVERENDISSIMO in Christo Patri Guilielmo Providentia divina Archiepiscopo Cantuariensi totius Angliae Primati Metropolitano Regiae Majestatis à sacratioribus Concilijs Academiae Oxoniensis Cancellario dignissimo HONORATISSIMO ETIAM DOmino Thomae Domino Coventrie Baroni de Alesborough magni sigilli Angliae Custodi Serenissimo Regi à Concilijs c. NEC NON MVLTIS NOMINIBVS Honorando Domino Francisco Windebanck Equiti Aurate Caroli Regis Consiliario Secretario Principali COmpetency most Reverend Father in God Maximè saecerdoti hoc convenit ornare Dei templum decore corgruo ut etiam hoc cultu aula Domini resplendeat Ne restrictiorem erga clericos aut indulgentiorem se prabeat Alterū enim inhumanum alterum prodigum si aut sumptus desit necessitati eorum quos à sordidis negotiationis aucupijs retrahere debeas aut voluptati superstuat Ambros Offic. l. 2. c. 21 and Right Honorable for the sufficient maintenance of the Clergie to whom the Cure of Soules is committed is neither the last nor the least of your Graces godly cares and endevours For which pious intention of your Graces my selfe amongst many others of my Brethren stand in no small degree obliged and engaged To your Grace I say and to the Right Honorable my ever honored good Lord the Lord Keeper and the Right Honorable Sir Francis Windebanck Principall Secretary of estate unto his Majestie All your Honors great favours paines and pieties I were most unthankefull not to acknowledge as bestowed upon my selfe in your endevours upon my petition to induce some Improprietaries whom I lately had to doe withall to an enlargement of my poore maintenance Which though for want of devotion perhaps in some of them it tooke not the effect desired yet is my selfe and familie and in me all of my Ranke and profession neverthelesse beholding unto your Honors for your noble encouragement to our studies Seeing therefore that thankefulnesse is ever more testified by Tokens then by words I advised with my selfe how to make the best expression of it But finding my greatest Riches to be my Paines I here make bold most humbly to present it to your Honours And that in a better mans performance then mine owne even of the most holy and admired St. Ambrose This hath beene the prime motive to mee most Reverend and Right Honorable to present this my Translation first to your Honors and by you to the rest of Gods people And your Grace verely in this your most prudent Government joyned with undaunted courage for Gods cause is mee thinkes the neerest resemblance of this most renowned Bishop And whereas hee also was a Lieutenant of the Citie of Millane a Consul and principall Officer of the Emperours in his time I hope hee shall find the fairer entertainment and if you please imitation too with your Honors The matter is of Christian Offices and morality of Iustice Magnanimitie Prudence and temperance joyned with pietie great studies and practises of your Grace and Honours Now most humbly desiring my poore performance in the Translation may both bee excused and accepted I in all humilitie and thankfulnesse make tender of it to your noble hands desiring leave that under the patronage of your much honored and beloved names it may bee recommended unto the people For which Second Favour I shall ever remaine the daily Orator for Your Graces and Honors happinesse and salvation RICHARD HVMFREY The summe of what is prefixed before the Worke. 1. A Frontispice comprehending the agreements and differences betweene the Ethnick and Christian Philosophie 2. Sundrie Testimonies concerning this our Authors worthinesse 3. An Introduction to the whole worke taken out of this our Fathers booke of Paradise and third Chapter 4. An illustration of the Method of our Author set out under the similitude of a Tree and shadowing the same in a plaine Table The Contents of the Chapters of the three bookes of Offices The first Booke THe proper office belonging to a Bishop is to teach the people Chapter 1. Page 1 By silence wee flie danger and learne to speake well C. 2. p. 3. Taciturnity ought to be moderated and silence to be used in the time of anger chap. 3. pag. 5. Let not affection but reason draw us to speake For wee following the sway of our affections the invisible enemy waiteth at the place of passage and without speciall circumspection secretly and subtilly windeth himselfe in Chap. 4. pag. 8. Against carnall enemies instigated by Sathan patience prevaileth Hereof David provoked by Shimei is inferred as an example Chapter 5. Page 9 The example of Davids patience Chap. 6. p. 11. That Psalme 39. is admirable not only for the commendation of silence but also for the contempt of humane things Chapter 7. pag. 12 That the name of Office is not only in frequent use with the Philosophers but also with Divines Chap. 8. p. 14 Yhe division of Office and what in the account of Christians is reputed honest and profitable Chap. 9. 15 Of Comelinesse and that the first Office of the tongue is moderation Chap. 10. 16 Every Office to bee of the middle ranke or in perfection Chapt. 11. 18 Felicity is not estimated by externall but by internall and eternall blessings Chap. 12. 21 God even then when hee is not thought so to doe governeth all things that he hath created Chap. 13. 24 God to passe by nothing is proved by the testimonie of the Scriptures and by the example of the Sunne which albeit it be a creature yet either by its light or heate doth penetrate all things Chap. 14. 26 Such as are offended that it goeth evill with the good and well with the evill the examples of Lazarus and Paul ought to satisfie Chap. 15. 29 Making mention of the beatitudes out of the Gospell and setting downe the example of champions and spectators he confirmeth labour and that alone to receive a reward in heaven Chap. 16. 30 The Offices and duties of young men and examples proposed and set before the eyes of them of this age Chap. 17. 33 Of the vertue of Verecundie or modesty that it chiefly shined in the holy Mother of God and that the gesture of the outward very often sheweth the quality of the inward man Chapter 18. 35 The fellowship of the intemperate the society of women to be avoided Chap. 19. 42 Of
In which words St. Chrysostome taking away preventing grace falls into that heresie Verba habentur in aliqua Homil in Epist ad Hebr. the Pelagian that we have them pure but that in our first conversion our will being assisted and sanctified by grace is enabled thereby afterward of it selfe to well doing which with this exception not by our own strength and by addition of continuall supporting divine power to that theirs of assisting at the first we may produce vertuous actions in some good measure is the orthodox One end of morall Philosopie Ethnick being a part of politick is Admit that Aristotle teaches to distinguish inter bonum civem bonum virum and admit that hee together with Theophrast Plutarch Seneca Galen c. haue endevored to make good men yet have they effected no more then to make them civilly good morrally vertuous but where notwithstanding is inward sanctitie The Aransican Councell celebrated A.D. 440. abound with strong proofes for this of sole infusion of sanctifying spirit to make citizens good by obeying the Lawes This is proved by two of the chiefe law-givers Minos of Crete and Lycurgus of Lacedaemon who writ lawes not only to their owne but for other people to stirre them up to the study of vertue that thereby they might become good citizens and I suppose no man can denie this to be one end of the orthodox and a primarie end of the now Roman Church namely to bring to outward obedience to Ecclesiasticall discipline The renewment of the heart is proper to the spirit and is only peculiar to Christian philosophie comprised in the two sacred volumes of the old and new Testament But doubtlesse they all agree in this the whole praise of vertue to Omnis laus virtutis in actione consistit Cic. l. 1. Offic. Tit. 2.12 consist in practise The knowledge of precepts concerning honest actions to bee inherent in nature and that necessarily for the conservation of civill society which the Apostle calleth the worke of the law written in Rom. 2.15 the heart others jus naturale 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law not written lumen mentis nobiscum natum the light of the mind borne with us though this be Ethnick yet there is no divine but confesseth with S. Paul that ingrafted in nature because this being styled morality humane was not lost in the fall Ethick doctrine divine teaching God to be the chiefe good the knowledge of God the true beatitude and all humane arts to be referred to him as their sole fountaine who cannot but acknowledge And likewise as by Honestum etiamsi a nullo laudetur tamen suâ naturâ est laudandum Cic. l. 1o. Offic. Non solum jus injuriae sed omnia honesta turpia à natura dijudicantur Idem l. 1o. de Leg. naturall instinct man to bee able to discerne betweene what is honest and dishonest so not to bee corrupted and depraved in his essence but in his qualities who is there but seeth For God saw all things that hee had made and they were exceeding Gen. 1.31 good and so to remaine still to all posterities in regard of their essence They all convene in this that a young man in manners because transported by his evill affections which he is not able of himselfe to resist is an unfit hearer both of morall and divine philosophie and that no lesse he then one of antient yeares being able to moderate his lusts and desirous to order his life aright is a profitable hearer They all attaine to the knowledge of Arist lib. de mundoe Vnus Deus cum sit pluribus nominibus appellatus est Eum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a suis ijs effectibus omnibus quorum specimen edere ipse solet denominarûnt Seneca l 4 de Benefic C. 7 Quoties voles tibi licet aliter suà m Deum hunc authorem rerum nostrarum compellare Iovem c. Acts 17.23 one God and so the Turke but the dissenting is about the mediatorship The Turke maketh Mahumet his intercessor the Ethnick stockes stones the altar the 1 Cor. 10.20 divell in their oracles the Papist the mother of Christ with the Saints the crosse idols reliques of Martyrs the Protestant and orthodox Christ Iesus only Againe what is in the manner of worship ceremoniall corporeall externall is that which is frequented ioyntly of all the three former which surely is a very proper combination internall worship and spirituall with hearts elevation to the true God is that of the true Church only The Ethnick acknowledgeth that God is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agamemnon to Achilles in Hom. l. 1º Iliad author of vertue the Papist howsoever in his heate of superstition may seeme to be of another mind in his judgement accordeth the orthodox Christian attributes the whole praise thereof in Christ by the holy Ghost to him the father of all grace solely and will have all the light and life thereof absolutely to proceed from the bright beames of his Ierem. 9.23 24. glory What if Plutarch extolls the Worthies of Rome and Greece What if Dennis Carthusian his of all sorts and some that were no Saints but sotts without due respect to the God of glory What if some orthodox divine should not well consider from what wel-spring they received the waters of life whom hee commendeth above measure without this regard yet God forbid that this should be passed over without just censure The fathers of our religion registred for eternall memorie in sacred record are of farre more desert then all their successors yet ought it to beheld for a truth even in them gratiam invenere non meriti mercedem and not only this of most speciall note but that of our authors of singular soliditie fulget Hexam l. 4 C. 8. Our Father is excused for his high praises of the servants of God found in the Scripture more in these bookes then in some other of his workes and that with some neglect of what may bee conceived to be justly due to the Master himselfe ecclesia non suo sed Christi lumine Rapt with zeale was hee because of the great opposition of the Gentiles in his time as is evident in his apologie against Symmachus affixed to this worke which manifested his true Christian disposition carried with admiration was he in himselfe in lieu and love of the rare and divinely inspired vertues of such commended in Scripture with a wonderfull fervency of spirit with a desire as hot as fire for their most worthy imitation above all others next unto the sonne of God from whose light as members of his body they drew their light of holy life and lastly transported with an incredible piety toward them with such indefatigable care for the advancement of the honorable cause of religion in them that as there in his hexameron so here in these his offices he might not exactly remember that maine marke And so I come to the differences themselves Who may accord the great and
So fled Gen. 07.43 Iacob at the motion of his mother to remove the occasion of hatred So fled Moses from the Exod. 2.15 Court of King Pharaoh for that he esteemed more the Hebr. 11.26 rebuke of Christ then all the riches of Egypt and corruption followes the Court and tyranny authority So also fled David from 1 Sam. 20.31 2 Sam. 15.14 Saul and Exod. 14.5 Absalom that hee might avoid all opportunity to revenge and effusion of bloud So the 2 Cor. 11.32 Israelites out of Egypt that they might shake off idolatrie so Paul being let downe through a Genes 9. window in a basket that his mouth might not be stopped from preaching the Gospell throughout the world The end of flight is to be observed which is remarkable together with the residence in Lot who though he lived in Sodom yet fear'd more the consumption of the soule through the lethargie of sinne by contagion there then of his body by fire and brimstone Hee therefore flieth with Lot that vexeth his righteous soule because of the evill conversation of men that renounceth the beastly manners of Sodome and looketh not backe after his Christian calling toward worldly lusts Hee takes a good flight that flies from the wrath of God that comes by impenitency The Baptist shewes in that his reprehension O Math. 3.7.8 generation of vipers who hath forewarned you to flie from the anger to come bring forth therefore fruits worthy amendment of life He takes good flight that flies from publike and worldly molestations and withall betakes himselfe to holy meditations as did 1 Kings 19. Helias 2 Kings 6. Heliseus the said Math. 3.11 Baptist and our blessed Math. 5.3 Saviour himselfe of whom David was a type in that his testimony Psal 55.6 O that J had wings like a dove then would J flie away and be at rest behold I would take my flight a far off and remaine in the wildernesse Let us flie this world being all set upon Iohn 5. wickednesse and that speedily for the time is 1 Cor. 7.29.31 Gen. 27.20 short the fashion thereof passeth away Be like the Hebrew women that staid not for the Midwife be like Exod. 1.19 Iacob whom his father admired that he brought him so quickly such comfortable meate as hee liked The watch-word of our Saviour let it bee a fit warning for us against the world Math. 26.4 arise let us goe hence and it was high time to bee stirring when his enemies were up in armes His imposition let those in Iudea Luke 21.21 flie to the mountaines necessary more then ever for dispatch the day drawing neerer and the Lord now mustering his innumerable and invincible host for finall judgement Sion the Lords owne resting place shall bee no longer an harbour for such as imagine wickednesse upon their beds and when the light commeth Mich. 2.1 practise it Arise therefore tarry not For here is not your Verse 10. rest because it is polluted it shall destroy you even with a sore destruction An addition to Chapter 41. taken out of his third Booke de Virginibus Maccab. 7. fitting the story of the seven children done to death by Antiochus the tyrant EVery age fit for God is made perfect in Christ wee call not vertue the appurtenance of age but age the appurtenance of vertue Marvell not at the profession of religion in youth when thou readest of these sufferings in infants For it is written Psal 8. ◠out of the mouthes of babes and sucklings hast thou ordained strength Exclude Math. 19.14 not these therefore from Christ because these for the name of Christ have undergone martyrdome For of such is the kingdome of heaven CHRISTIAN OFFICES CRYSTALL GLASSE OR THE TRANSLATION OF the second booke of the godly learned and one of the chiefest ancient Fathers of the Latine Church S. Ambrose that famous B. of Millan his Offices WHICH WORKE IS CAREFVLLY and clearely considering the excellent mystery of style in much obscurity performed and that with due observation likewise of the places of Scripture therein frequently mentioned and others thereunto pertinent With some reconcilement eftsoones where there may seeme to be disagreement of the Septuagints and the originall of the old Testament And the same is done accordingly in the first and third booke IOHN 7.24 Iudge not according to the appearance but judge righteous judgement Admonuit quidem Dominus Iudaeos sed monuit nos Illos convincit nos instruxit Illos redarguit nos exacuit Aug. in hunc locum LONDON Printed for Iohn Dawson 1637. Operis emolumentum ECce liber novus ex veteri quì sacra recludit Ethica pectoribus mystica digna pijs Patribus an nobis similis congressus eburnis Auratis sêclis moribus anne pares Sat mihi si minùs implicitus magis obvius exit Caecus lectorì fucus ademptus abit Laudum qui veterum fons quae vìrtutis origo Quae vìs sit speculum fortibus iste viris Surrigat hinc animi nervos quicunque morantes Errores contra strenuus hostis eat Consilij justi recti moderamine praestet Aequà judicij singula sorte ferat Hinc iram rabidam vinum veneremque retundat Quod foedum volupe est exuperatque modum Martius hinc clamor resonet trepidantia corda Intrepidè Domini bella potentis agant O speciose decor facies pulcherrima rerum Hîc meriti pretium dona leporis habes O venerabile corpus amabile pectus honesti Hic tibi cum charo nomine numen inest H. R. The Preface TO remove away scandall from the mind of some whom the very name of Philosophie doth offend because of the cautell of the a Coloss 2.8 Apostle it shall bee necessarie to cleare his doctrine from such sinister suspition Wee are to understand therefore that there bee certaine naturall notions which St. Paul termes the truth of God and the law written in the heart ingrafted still notwithstanding the fall in the mindes of men as of numeration writing reading b Exod. 31.3 architecture c Syrac 38.1 Physicke gift of tongues all which with the like are good things and the gifts of God and doe testifie his wisdome Hence Salomon d Prov. 20.12 That the eye doth see and eare doth heare God is the author of them both and another saith well the renowne that is spread abroad of God in the e Grata de Deo fama in artibus sparsa est Plato sciences is acceptable Neither doe the arts among which is Philosophie draw us to acknowledge God to be the fountaine of wisdome only but the guider of our whole bodily life namely in their principles and demonstrations insomuch that such as cast the least aspersion upon them are abrept with fury to the hurt of mankind and contumelie of the Almighty Wee must know this beside that Sciences fetched from the light of nature have their limitations and extend no further then to what is within humane capacity not reaching to what in the
hee should doe me harme He witnesseth hereby the medicine of life and immortality to bee in a friend and no man doubteth because of the testimony of the p 1 Cor. 13.7.8 Apostle a chiefe fortresse of succour comfort to be in love Charity or love suffereth all things beleeveth all things hopeth all things indureth all things never falleth away David fel not much lesse fel p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not he into utter ruine because hee was deare to all and chose rather to be loved then to be feared of his subjects For feare is but a temporall defence and never lasteth long Therefore where feare departs boldnesse creepes in because it is not feare that can compell fidelity but is the affection that causeth and declareth it Love then is the prime thing that maketh for our commendation It is good therefore to have the testimony of many mens love Hence commeth the trust that even strangers repose in thee when they observe thee to bee deare to many and in high esteeme with them In like sort also fidelity is the way to procure love in so much that hee who hath made in some certaine affaires faithfull performance to one or two may issue in thereby by little and little into the hearts of many and grow and flow in further untill with full sea at the last it doth get the grace and countenance of all CHAPTER VIII The counsell of many to prevaile to the procurement and drawing on of others to our party in what wee desire which clearely appeared in Solomon WWherefore these two things doe make very much for our commendation namely love and fidelity and this third also if some thing be found in thee worthy of admiration and justly to deserve honour and renowne And because the use of counsels doth most of all win mens affections therefore wisdome and justice are required in every one that would be in authority and very many doe expect these from them that in whomsoever these are found trust and credite may hee given to him whereby hee may impart profitable and faithfull counsell to such as shall de re the same at his hands For who will commit himselfe to him whom he thinketh not to bee wiser then he who seeketh counsell of him Wherefore it mu t needes be that hee is a better man of whom counsell is sought then he who craveth it For who doth aske counsell of that man whom hee perswadeth himselfe to be able to find out something better in his behalfe then hee himselfe can comprehend in the compasse of his owne judgement or out of his owne experience But if thou shalt find a man which in the nimblenesse of his wit in the vigour of his mind and authority doth excell and groweth to that degree of perfection that by his example and exercise hee is better prepared freeth from dangers present and foreseeth those to come sheweth which are imminent and at hand resolveth doubts administreth remedie in time is ready alwayes not only to give counsell but also to helpe at need to this man is credit given and hee is in that request and esteeme that whosoever seeketh his counsell saith and if in my behalfe ought shall fall out amisse yet because by his advise I will abide the hazard To this man therefore we commit our safety and estimation who as we said before is both just and prudent His justice is a meanes that there is no feare of fraud his prudence that there is no suspition of errour conceived against him Notwithstanding we doe more easily commend our selves to the care and trust of a just man then of a wise I speake herein according as vulgarly the word just is used But in the definition of wisdome though it appeare to be the principall and solely eminent among the rest of the vertues yet is there such a concatenation of them that one cannot subsist without the other and so doe these two specially concurre and conspire that prudence cannot be without justice Thus is it according to the Ethnicks which also wee find so in our sacred a Psal 37.26 Iustus miseretur faenerat Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. Vinalvch of lavah mutuari bookes the just man is mercifull and lendeth what he lendeth he sheweth else-where b Psal 112.5 Where the Greeke word being changed viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the roote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De commodatò Yet our Author rendreth it likewise faenerat We must take it in the best part As St. Aug. doth Audi scripturam quomodo Dom. faeneres Faenerat Domino qui miseretur pauperis Ex. Prov. 19.17 Tremel Iun. moderatur res suas the good man is mercifull and lendeth and will guide his words with discretion that is to say therefore hee lendeth which disposeth his c 1 Kings 3.23.24.27 What is there and accordingly in our Author at large is here abridged and not amisse though not verbatim being in our English Bibles words and his affaires to the profit of others with judgement and wisdome and in such a one justice and prudence convene and meet together That noble judgement of Solomon was it not full of wisdome and justice when two women having two children and one of them now dead came before him striving for the living child hee adjudged the child to her that would not have it divided geve it to her said he for her bowels of compassion are moved toward it Whereupon followed his high commendation at the hands of all Israel being a wise people and fearing God at this time if ever having beene so well instructed before by David that sweet singer which is layed downe in the shutting up of the story d Verse 28. and all Israel heard the jud ement which the King had judged and they feared the king For they saw that the wisdome of God was in him to doe justice And not unworthily was the wisdome of God adjudged to be in him in whom were the secret and hidden things of God But what is more secret then the testimony of the inward bowels into which the understanding of the wise doth descend and there sit as a judge of piety and thence fetcheth forth as it were a certaine voyce of the naturall wombe whereby was made manifest the motherly affection which chose rather that the fruit of her wombe should hang upon the brest of a stranger and should be deemed none of hers though she bare it with sore travell then that it should be slaine It was the part therefore of wisdome to be able to distinguish how it stood in their hidden consciences to bring the truth out of the secret corners thereof and with a certaine sword as it were of the spirit so to peirce into the bowells not only of the wombe but of the soule and mind It was the part of ju tice likewise so to give sentence that shee which had killed her owne child
record of the whole course of holy writ and the perill by intermedling this way whereinto Heliodorus fell alledged for it the Emperour hardly at the last upon much supplication tooke this for an answer Yet so that after this the Adversary againe attempted a new way to pull it from the Church but that the holy Bishop prevented it by restoring what he had received to the Widdow In the meane time the faith of the Church is at safe anchor oppression is not feared because now the matter and substance it selfe on their part not trust and faithfull dealing on our part is in danger CHAP. XXX Who are to bee avoided and who zealously for their godlinesse and pietie to bee followed OH my Sonnes flie from the wicked beware of the envious betweene the wicked and the envious this is the difference The wicked is delighted with his owne good and is onely apparently good an envious man is tormented with another mans prosperitie the one loves what is evill the other hateth what is good insomuch that he is in some sort more tolerable that wisheth a 1 Tim. 5.4.8 well to himselfe then he that wisheth ill to all My Sonnes thinke of that yee doe before hand and when ye have taken b Quicquid aggrediare consulito cum conconsulueris maturè facto est opus time and well thought vpon it then put in practise what standeth with your approbation A laudable death when occasion is offered is to betaken hold of forth with Glory deferred flieth away neither is it easily overtaken Love ye the faith and true devotion because hereby c 2 Kings 2.25 2 Chon 35.24.25 Iosias got the favour of God and the loue of all people Get the favour of God yee that are yong now in the flower of your age as did Iosias celebrating the passeover when he was but eighteene yeeres of age and excelling therein d 2 Kin. 23.22 ver 23. all that went before him Wherefore as he excelled in zeale his superiours so take you to you my sonnes the zeale of the Lord let it enter into every one of your hearts and so inflame you there and set you on fire that ye may truely say the zeale of thy house e Psal 69.9 Iohn 2.17 O Lord hath eaten me vp Among the twelue Apostles there was one styled f Luke 6.15 Zelotes and * doubtlesse not without cause but this might well haue beene Saint Pauls style For he was so in vehemency g Acts 9.1 Gal 1.14 Rom. 9.3 10.1 2 Cor. 11.2.28.29 12.15 Acts 17.16 and heat of nature and much more rightly so in the state of h grace But what doe I speake of the Apostle this divine vertue was most eminent in our i Iohn 2.17 .. 4.34 7.38.37 11 35.38.43 Luke 19.41.32 Marke 7.34 Mat. 9.35 Luk. 21.27 Saviour whose president is without paralell and aboue all exception to cut off all coulour of reasoning against the same and pressing together with his whole active obedience vnto primarie imitation in all his disciples Let therefore this divine k Iames 3.13 standing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the meeknesse of wisdome zeale of his be in you not that humane l v. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which envy begetteth For where m v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 envie and strife is there is sedition and all manner of evill worke Let the peace n Philippians 4 7. of God which passeth all vnderstanding be among you and preserve your hearts and minds in Christ Iesu Love yee one o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thess 4.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iames 3.17 1 Pet 1.22 another as brethren without faining from a pure heart fervently There is nothing more sweet then p Phil. 4.1 love nothing more acceptable then peace And yee your selves know that I haue alwaies heretofore loved you aboue others which I doe likewise at this present and shall also labour to doe hereafter respectiuely and that the same may dayly q Thes 3.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abound toward you more and more Wherefore as the sonnes of one Father yee are growen together in my bowels in like affection towards you as toward brother germans and all of you strongly and deepely seated in my loue Hold fast therefore that which is r 1 Thes 5.21 good and the God of peace and ſ Heb. 13.20 loue t 1 Iohn 4.8 shall be with you in the Lord Iesu to whom with the holy Spirit bee ascribed all honour glory magnificence power prayse and thankesgiving now and evermore Amen CHRISTIAN OFFICES CRYSTALL GLASSE OR THE THIRD BOOKE OF the godly learned and ancient Father of the Latine Church St Ambrose the famous B. of Millan his Offices WHICH WORKE IS CAREFVLLY and clearely also considering the excellent mysterie of style in much obscurity performed and that with due observation of the places of Scripture used therein in greatest varietie and others thereunto pertinent With some reconcilement eftsoones where there may seeme to be disagreement of the Septuagints and the originall of the old Testament IOHN 17.2 This is everlasting life to know thee the only true God and Iesus Christ whom thou hast sent In honestate vitam beatam positam esse minimè dubitamus quam scriptura appellat vitam aeternam Tantus enim splendor honestatis est ut vitam beatam efficiat tranquillitas conscientiae securitas innocentiae Ambros lib. 2. Offic. Cap. 1. LONDON Printed for Iohn Dawson 1637. The Preface THE very appellations themselves of the foure Cardinals which is no more then the first and chiefe upon which the other vertues depend and are subordinate unto because not reduced to those foure heads in Scripture nor bearing there the same names but such as are better knowne and more familiar to them that are acquainted therewith are distasted of some For a Prov. 8.12 19.14 Prudence say they were more clearely expressed by the word Wisdome b Iustice Micah 6.8 Ezech. 18.9 33.15 justice by righteousnesse c Ioshua 1.6.7.9 emets fortis esto meod valdè 1 Sam. 10.12 fortitude by noble courage valiantnesse zeale patience d 2 Pet. 1.6 1 Tim. 3.3 Gal. 5.22 temperance by sobriety forbearance meeknesse But doth not due order and method much availe the memorie be not these also used in the booke of God doth not the Lord himselfe as in the decalogue and Lords prayer comprise the specialties under the generall Where find they in the word in so many letters and sillables Trinity e Iehovah consisting of 4 spiritall letters יהוה and therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ineffable Essence hypostasis person of the Sonne and of the holy Ghost consubstantiall the communication of the f Or proprieties idiomats of both natures in Christ Sacrament or sacramentall participating of the body and
this our author because of the abstrusenesse of his style For neither is it Non flaccidus nec humilis Erasmus languishing without vigour nor poore Hierom de Spiritu S to and naked but as it is worthily answered by the St. Augustin worthiest divine in his behalfe though it be more demisse yet such as well sorteth with those great and deepe mysteries But euen there no lesse then else-where when the matter requireth it and cheifly in his books de viduis et virginibus he hath his aculeos pricketh forward the reader to try his wits and beate his braines not a little to find out his meaning and so it fareth with vs in this peice of worke If any man make a question hereof let him read over the last chapter of the first booke or that against Which hath beene the cause that extraordinary paines hath beene spent about it both to cleare the many difficulties therein to inlarge the argument Symmachus and accordingly passe his verdict concerning the residue He breaketh not out into tragicall passions with Hierome and Hilarie but goeth on in an argute and sharpe pleasantnesse Est quem non omnino sine causa mellistuum Doctorem vocant Erasm of speech the whole frame whereof is checker-worke like a great deale of matter wrapped vp in a little roome which is Senecaes high delight Some times the whole furniture of his collections is altogether sententious Epiphonema is frequent with him and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one is powerfull to peirce the conscience the other implicate to set wits on worke the one quicke and quaint the other curious and cunning which the more intricate it is the more acceptable is it reputed Pithy persuasive compendious aboue all other formes of speech are interrogative points of these almost are his whole volumes compounded He is full of piety and divine mystery in all variety every where but especially here where occasion is offered him to touch all sorts of morall subjects which was one principall inducement to move me to pitch my labours vpon it as a prime worke yet so that this part likewise is covered oftentimes with the mists and cloud of much obscurity and The cause of obscurity is his concisenesse according to that of the Poet dum brevis esse laboro obscurus fio which to cleare and to make the text more evidently to cohere together was an inducement to the many and more large marginall notes the sence so shadowed and cast over eftsoones throughout the same that some Ariadne is still wanting to get Theseus out of the streights some Aaron to lay out more clearely Moses meaning What is done herein I submit my selfe to the censure of the learned nothing regarding the virulent tongues of the enemies of all such pious indeauours I was not so carefull at the first evermore to tye my selfe strictly to the words but rather to the meaning Non verbo verbum curabis reddere fidus Interpres nec desilies imitator in arctum Horat in Arte Poët may give some liberty of inlargement in point of obscurity Yet I know that the extreames lye on both sides which is the cause of the often putting downe his words in the margin in his own tongue that thou mayest the better perceive it and beare with me choosing rather to reteine them though they may seem harsh strange then not to hold me narrowly to what I vndertake that of St Hierome which followeth is not against this but against the taking the Scripture alwayes according to the literall sense as for example in the participation of the Sacrament of the supper For who so take it deceiue themselues Qui verbo tenus corde ficci et mente aridi sacris participant donis lambunt quidem petram sed inde mel non sugunt Sic Cypr. sermone de caena Dom. nor altogether to the sentence but to the sense as now I haue beene vpon a second review And St. Hieromes rule for the Scriptures which our father plentifully citeth hath beene my drection in this course Super Epistol ad Eph. lib. 1. Let vs not thinke the Gospell to consist in the words of the Scripture but in the meaning not in the vpper face but in the marrow not in the leaves of speech but in the root of reason Non putemus in verbis scripturarum esse evangelium sed in sensu non in superficie sed in medulla non in sermonum folijs sed in radice rationis and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret of the same subiect to the same purpose the word of God Aug. lib. 1. super Gen. Cap. 169. Tom. 4. foolishly vnderstood is not the word of God I haue studied rightly to vnderstand my author and haue rendred him thereafter so that hee hath lost little I hope of his beauty in the substance though peradventure comming forth in a new and vnwonted suite stripped of his ornaments of a better dialect and thrust out of his owne element he may seeme to be another and not the same I haue added a supply to some few chapters and likewise to some few points partly from other places of his owne workes where I found him more plentifull to that purpose He following the Septuagints I haue laboured as appeareth eft-soones in the margin to reconcile the same with the Hebrew Neither is the difference much betweene these being advisedly observed Melancthon out of his maturity of judgement saw it to bee so and that in the matterials they both agree Likewise acute and judicious Iunius by invincible arguments convinceth it to be so in his paraphrase The mouth of the fathers l and mirror of Antiquity next to the Primitive easily reconcileth the great difference betweene the Hebrew and Greeke texts Ion. 3.4 concerning Nineves destruction One text hath after fortie the other after 3. dayes both may bee true saith he that in the appearing of our Lord Iesus Christ sinnes might be vnderstood to be dissolved and abolished who Rom. 4.25 was delivered to death for our sinnes rose againe for our justification For the appearing of our Lord is knowne to bee both in the resurrection and ascention whereof the one was after three dayes the other after fortie Let vs not say therefore one of these to be false neither let us be litigious herein for one interpretation against another when both they which interpret out of the Hebrew doe confirme vnto us that to be written which they deliver vs and when also the authority of the Septuagints which we have commended to us by divine That miracle was that the 70. being shut vp apart by the appointment of Ptolomie Philadelph King of Egypt in so many severall celles Nihil alicujus eorum codice inventum est quod non eisdem verbis eodemque verborum ordine inveniretur in caeteris Aug. de doctr Chr. lib. 2. miracle wrought at the same time is by so great antiquity established in the churches A great number of other places and differences doth
Ambrose but was withstood and intercepted in the execution thereof through the singular affection of the people toward him This Valentinian her sonne chosen by the souldiers after the death of his father it is to whom St. Ambrose here writeth being young in yeares yet now as it should seeme out of his minority during which time the prudent Governour Probus the Consull ruled Italie Here was the Empire first divided after the time of the three sonnes of Constantine the great into three severall Dominions Gratian his elder brother had the dominion over the East he over the West Theodosius over Egypt with the other parts of the South To him therefore Symmachus being Consul and head Senator of the city of Rome sent this Epistle labouring vehemently therein and he being of small iudgement might easily be seduced to obtaine his grant to receive a-againe into Rome the old Ceremonies and abominations of the Gentiles which from the time of Constantine the great save only in the dayes of Iulian the Apostate who raigned not three yeares they had forsaken and embraced the Christian religion Our renowned author Bishop of Millan the chiefe City of Insubria now Lumbardie lying in that part of Italy called Gallia Cisalpina a man of great fame in those dayes in the Church of God for his authority learning wisdome and courage no sooner heard of this seditious Epistle but straight way being moved in zeale for the Christian cause wrought the former of these two Epistles to the young Emperour desiring him to send him the relation of Symmachus wherein in the meane time hee meeteth stoutly and sharply with the subject and when it was sent him fully and effectually replieth to it worthily convinceth it in the second Epistle Which also tooke so good effect that the relator prevailed not though a man of rarest eloquence and highest estimation Notwithstanding such confidence had hee in his oratorie joyned with his reputation so presumptuous spirits and hot-spurres are Sathans proctors that to bring his precious enterprise to passe hoping Maximus the Britaine should have obtained the Empire hee gave another attempt For compiling a booke in his praise and pronouncing it before him with his best elocution hee sought to draw him strongly to him which was easily done hee being a barbarous tyrant specially when he saw this to serve as a baite to bring Rome to him But herein againe he was deceived and had not something happened better then he deserved hee had beene catched and strangled in his owne snare For Theodosius shortly after slew Maximus and then was he charged with treason for that libell of his and had sufferd death as his due guerdon had not Leontius the B. of the Novatian Church at Rome hee flying thither for sanctuarie intreated Theodosius for him who because he bare love to the priesthood and was a Prince full of clemency easily pardoned him And whether afterward he became a Christian convert the story shewes not but c Socrat. l. 5. c. 14. there it appeareth that hee wrote an Apologie to Theodosius d Plutarch de garrulitate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The e Prov. 16.9 heart of man purposeth his way but the Lord doth direct his steps Many f Prov. 19.11 devises are in a mans heart but the counsell of the Lord shall stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or A further explication of the same TO passe by without the same regard the irruption of the a Plutarch in vita Camilli Marcelli Gaules into the Roman dominions under Brennus and thirteen years after that as at the first when overcome by Camillus and againe under Britomarus their King slaine by b Two hundred thousand of the Gauls joyning in battell were slaine by Vindex and Verginius Plutarch in Galba Marcellus neither of their rebellion wherein they were vanquished by Caesar because these tumults were before this Monarchie became Christian and to insist upon times those Gothes even from the utmost Climat under the North Pole and fennes of Meotis had in great multitudes broken into Italie and grievously infested the Roman c In the time of Valentinian the elder the Sarmatians troubled the Roman territories and in the raigne of Valens the Goths inhabiting beyond Ister But the Hunnes overcomming them when there was peace betweene their two Captaines Phritigernes and Athanarichus they crouching to Valens and he thereupon placing them in Thracia they rebelled against him Socr. Schol. lib. 4. c. 26. 27. 28. Empire Wherin when first d P Diacon 9. lib. 12. ◠Oros lib. 7. Rhadagaisus a Scythian by stock and an Infidell who having under him five thousand had cried out with his retinue that the city of Rome being destitute of the ayde of her Gods which shee had destroyed could not be able to resist him and his mighty power protected by the strength of his Demonaick Gods when next e True it is that Alarichus became a Christian and Vlphilas their Bishop turned the Bible into the Gothicke tongue yet Theodosius made him flie as a molester of the Roman state Idem lib. 4. cap. 27. loco quo supra Alarichus had taken the city of Rome it selfe thirdly when Ataulphus had devoured with his army swarming like locusts whatsoever the other had left and lastly Maximus the tyrant a Pagan likewise though of another Nation had now won no small part and had climed up even to the very throne of the Empire Symmachus a great Governour and a great Orator inamoured with the love of Paganisme riseth up as one ravished with the joy of such newes and takes occasion hereupon to defend the Religions of the old Romans and their flourishing idolatrous estate against the Christian faith And therefore eagerly moves and with all his rhetorick perswades to procure the Altar of victorie taken downe to be reedified and to be adored as of old for a Goddesse the stipends of the Vestall Virgins as heretofore to be repaid them all the rites of the Gods with their sacrifices priests and ministers to bee againe revived Against which his detestable and pernicious errors our author for gravity and authority a most eminent Divine for wisdome zeale and goodnesse of style joyned with all variety of learning a man incomparable opposeth himselfe the cause of religion now lying at the stake and necessarily requiring it in these his two Epistles which may serve all posterity as two strong bulwarkes for Apologie of the Christians faith against Gentilisme and all superstition Hee it was that stood in the forefront abode the sorest brunt and forced to silence that braving prolocutor Howbeit the matter being of highest importance needfull it was for succeeding times his Hydra's head still springing up that some should come in as champions to cut it downe Wherefore Aurel. Prudentius a worthy Poet inserting expresly this our Symmachus owne words beateth him every where from his hold in two bookes of heroicke verse St. Hierome in many passages of his workes