licentiam necessary fraud was found the only way of keeping the whole tribe from perishing See into what streights sinne doth thrust either dying without of-spring or by unwarrantable course making shipwracke of soule Behold againe that liberty of theirs proceeding from inforcement was a retaliation of their intemperance they tooke the Levites wife by violence to the r Congruo intemperantiae supplicio non videtur vacare same are they in an exigent ſ Et revera dignum fuit ut qui alienum contubernium solverant ipsi nuptiarum amitterent solennitatem Harme doe harme find depriving another they are deprived of their wives using cruelty they reaped it constrained And in truth it was worthily recompenced them upon their heads that they who had made a breach in the marriage bed should themselves be debarred of the solemnity of Matrimonie But how is the history fraught with commiseration There was a man a Levite which tooke to him a t Vir Levita acceperat sibi jugalem yoke-fellow which by u Concubina à concubitu Iudg. 19.8 baiom hachamishi Hebr. the 5 day This notwithstanding may not bee untrue for that vers 9. there is vaiakom from the root kom signifying surrexit which Tremel rendreth tandem surrexit and the Genev. afterward hee arose For this may seeme to implie some more then five dayes and so 7. according to our Author following the Sept. beside he departed not untill the evening which belongs to the next day For God began the creation with the evening companying together I thinke to bee called a concubine which as of old hath beene taking some offence went away from him to her father thither her husband went after her to bring her againe where hee feasted and made his heart merry untill the x Ibid. 19.8 Netoth of Natah declinare seventh day when being earnestly dealt withall to stay because it grew toward y Iudg. 19.24 the declining of the day yet would not bee intreated proceeding therefore on his journey hee came late to Gibeah of Benjamin with his yoke-fellow and servant where while they were refreshing themselves the inhabitants compassing the house where they were and striving to breake in upon them required after a lustfull manner the Levite To satisfie them the Master of the house offered rather then they should commit such villany his owne y Iudg. 19.24 daughter being a virgin and also his guests the Levites yoke-fellow The latter they tooke and abused untill the morning Her Lord therefore tooke her up carried her home and divided her into twelve pieces and sent them to all the quarters of Israel Forty thousand therefore of them wherein appeareth the great and speciall regard they had to honesty drew their swords even against their brethren to revenge the injury of their impudent intemperancy who at length prevailed against them made them pay the price of their dearest bloud for their incontinency and burnt as they justly deserved for their so strange burning in lust their cities into ashes Albeit they received at their hands two sore affronts yet were they not striken with z Tamen nec adversi metu belli procitus populus Israel feare nor through the crosse hazard of battell discouraged But to avenge the violation of honesty threw off a Vindicandae custitatis sequestravit dolorem dismall thoughts rushed valiantly upon the speares point dint of sword and dart prepared with more effusion of their bloud either to wash away so great infamy or utterly to spill it But an honest cause never had a finall doome neither had theirs Thus are the mighty stirred up for the preservation of honesty neither are the weake wanting therein but the very b 2 Kings 6. lepers strive to keepe it There was a great famine in Samaria being besie-by the Syrian host a woman cried to the King making report of the eating of her sonne he threatned Elisha the Prophet as the cause thereof as Ahab did Eliah when himselfe was But prophecying b 2 Kings 7.1 plenty which though it were not beleeved of the messenger sent to him being a prince who was for his incredulity pressed to death yet the foure lepers remaining without the gates for such must dwell apart tasted of it to their exceeding comfort being affamished and imparting the same honestly and faithfully to the city filled their fainting soules with incomprehensible joy CHAP. XV. The prayse of honesty is commended by the magnanimity of Ester the fidelity of Ionathan and Ahimelech WHat did Queene Ester that shee might deliver her owne people which was both a comely and honest part feared shee the vnlimited prerogative or vnbridled wrath of a mighty Monarch said shee a Ester 4.16 not if I perish I perish To be affronted by such a favourite as Haman was enough to daunt the most warlike spirit But an happy successe was ever the companion of a good cause Assuerus the great King of b Ipse rex Persarum ferox tumido corde tamen decorum judicavit indici insidiarum quae sibi paratae forent gratiā repraesentare c. indici insidiarum for indictarum insidiarum such devises as admit no defence to be made against them Persia though of a fierce and swelling spirit iudged it a decency not to deny her a boone in repealing that bloudy decree barring whatsoeuer plea to crosse it for delivery of the innocent and free people from servitude and the drawing out the nocent of such an vnbeseeming and notorious devise to death Trechery was devised not against her nation alone but against her owne person the Monarchs royall consort Shee put her life into his hands to releiue her people appointed to the spoile and he heard her request against him the second in the kingdome and cheifest among all his favorites For when he saw his fraudulent practises not only to derogate from honesty toward his subjects but to be very dishonest even toward himselfe he assigned him a gibbet that loved so well mounting to clime vpon A worthy president doubtlesse in a man of so high a ranke thus to patronage honesty For that favour that friendship is approved which protectes honesty and to be preferred truly aboue all the wealth honour and dominion which this world can afford To put that before which should follow after is to invert order Friendship and honesty sort well together but so that honesty have the preheminence and friendship follow after it Was it not the wisedome of c 1 Sam. 20.32.33 Ionathan thus to discerne when hee had so great respect to Dauids honesty and piety that for the loue thereof he regarded not to retaine his fathers freindship feared not his offence avoided not the peril of death For Saul his father was no ordinary person but a King and had the power of life and death in his hand Was not the same in Ahimelech d Chap. 2.6 who to shew himselfe hospitall to innocent David
the spirits This credulity surely loseth the chiefest good of nature which is death death is doubled by the estimation of griefe to follow after To live is sweet for the present but to whom can it be sweet that he hath heretofore lived But how much more easie and more certaine is it for every one to beleeve what he findeth in himselfe and to take a token of his security by that he was before hee was begotten Never was heard more wild and windy stuffe But it is to be noted that hee deduceth his arguments from Democritus and others that dealt upon no sure ground Rom. 1.21 were vaine in their imaginations and their foolish hearts full of darknesse Such was the vanity of the idolatrie of the Gentiles that Lucian might justly deride it and it is true here which he alledgeth that the dead are made gods For even Iupiter himselfe the chiefest was a mortall man the Lact. l. 1. C. 11 Cic. de Nat. Deorum l. 3. mention of his buriall and sepulchre in Crete is frequent It is more to be wondred at therefore what induced Pope Calv. Instit l. 4. C. 7. S. 28. Iohn the two and twentieth to bee of his mind and had not the Rom. 1.28 Apostle both opened the cause and shewed the danger of such impiety it might seeme strange indeed as they regarded not to know God so delivered he them over to a reprobate mind and as a just recompence the wrath of God is revealed from heaven against all the ungodly which with-hold the truth in unrighteousnesse Wee come lastly to the differences recorded in our author Christian patience is sweetned with the goodnesse and fatherly love of the Almighty nourishing and sustaining our hope of Rom. 15.4.5 consolation in adversity that all aggrievance is made light The patience of the Ethnick is patience perforce thinking it wisdome to beare injury when compulsion lyes upon it a remedy against all griefes when they cannot be avoided Stoicks more precise observers of it then others beeause of their dependance of causes upon fatall necessitie and this was their motive to indure whatsoever misery The rule they gave for it was broken if they were once moved or touched with sorrow for the greatest calamitie And therefore Socrates did not once stirre when his Xantippe sharpened her tongue against him He that would be of this sect must be voide of all affections and perturbations and become senslesse and blockish like a stone Christian religion requireth no such strictnesse but to moderate and mortifie the Ambroses Offic. l. 1. Cap. 3. 12. The Thomists number them to eleven and adde hereunto abomination and audacity placing 6. in the coveting appetite and 5. in the invading these all in their nature bee indifferent neither good nor bad passions as anger griefe feare desire delight love hatred hope despaire not to slay and kill them after their opinion And the truth is they deale by patience as Plato doth in his Idaea or Moore in his Vtopia they paint us out only a picture of it as these doe of their Common-weale Other Philosophers have other inducements to lead them to it the Academicks as Plato have honesty the Peripateticks Ipsa quidem virtus sibimet pulcherrima merces vertue Euripides the poet morality because better to be stricken then to strike to be vanquished then to vanquish all of them did convene in one that nobile vincendi genus murus ahaeneus that it is a noble kinde of victorie and an invincible tower Tacitus against Metellus speaking evill of him in the Senate-house held it to rest in silence Diogenes in wisdome to answer Xenophon in the testimonie of conscience Tarentine the Archite in repressing anger before correction All these with Panetius borrowed the same Offices l. 1. C. 36. and Pythagoras his concerning silence of David Offic. l. 1. C. 10 Whereby is manifest that Divine Philosophie is more ancient then humane better working Offic. l. 1. C. 2.4.5.6 greater and more admirable effects and theirs but an apish and peevish imitation For art imitates nature comes not neere it neither doth nature come neere what is given by inspiration The services of religion in our Congregations are done in decency and order the Heathens howsoever in the Theorie stand for it yet in their idolatrous devotions Offic. l. 1. C. 26. execution they are most confused obscene and abominable According to Divinity to number the starres to measure the ayre to account the sands of the sea belongs only to God according to Ethnick learning forgetting therein the rule of comelinesse and honesty their Offic. l. 1. C. 26. Astronomers and Geometricians presume to doe it Moses example being called rejecting the learning of the Egyptians may bee an instruction for a Christian how cautious he must bee in such profession The Christian ascribeth the whole government of the world to the divine providence of God but not only Epicures but Offic. l. C. 1.13 14 Aristotle and other Philosophers among the Gentiles in some part oppugne it The Ethnick makes Offic. l. 1. C. 27. prudence the fountaine of all office when in divinity it is Prov. 9.10 Minerva 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. Iliad l. 1 came of Iupiters braine piety toward God The Ethnick forme of justice is not to doe injury unlesse Offic. l. 1◠C. 28. provoked the Christian not to doe it though much and many wayes stirred up and provoked In case of justice the Ethnick maintaines what he possesses in common to be converted to the common use but what he holdeth in Offic. l. 1. C. 28. private to bee turned to his owne benefit but this is not only against divine philosophie but against even nature it selfe Among the Heathens Scipio African Alexander Cyrus Archytas Xenocrates are highly extolled for their Offic. l. 1. C. 45. temperance yet this being in the outside and by the gift of restraint only not in the inside it is not that which is in a Math. 5.28 Christian heart and was in the heart of Gen. 39.9 Ioseph sanctified by the Spirit of God Ethnick philosophie giveth rules for utility joyned with comelinesse and honesty as they belong to this life the Offic. l. 1. C 9. Christian as they may further to eternall life the one estimating them so as they make us vertuous and happy here the other so as they make us godly here and hereafter blessed Esters the daughter of Iephthes and Iudiths fortitude was more then that of the two Pythagoreans Offic. l. 3. 11. 12. 14. Pylades Orestes Cic. l. 2. de fine 1 Iohn 3.16 like ought to bee done in imitation of Christ Damon and Pythias because theirs true fortitude in a good cause to the best end with undaunted courage this in none of these respects commendable their cause was the preservation of the Church of God end the honour of his Name for this even the daughter of Iepthes aimed at And as for charitie not all but Heb. 13.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
this falling into the red sea was a neighbour to the Israelites river is frequented of many as appeareth most of all in Christs comming his well-head flowing in Therefore it is the prime and first of the foure The second is Nilus Rameses a city of Goshen fit for pasture bordered upon it From thence the Israelites departed out of Egypt and then when they were about the celebrating of the Passeover and so passed forth with their loynes girded Exodus 12.1.11.37 Gihon by which the commandement was given to the children of Israel when they were in Egypt to depart with their loynes girded which betokeneth temperance It signifieth a gaping of the earth As the earth therefore gaping swalloweth up whatsoever ordure and off-scowring so doth temperance abolish whatsoever inordinate lusts of the body It compasseth about the whole land of Ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cremo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a burnt countenance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stultus Maurus Mauritaria à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod est nigrum Hebr. Chus as Cusi 2 Sam. 18.21 black Saul so called in the title of Psal 7. because hee changed not his heart from the hatred of David but remained as unchangeable therein as the skinne of the Aethiopian Ethiopia which is by interpretation vile What so like Ethiopia blacke with the blacknesse of sinne The third is Tigris is a Persian word signifying swift and is called also Tiglah sharpe or straight Iosephus In the fountaine Plinie affirmeth it to be termed Diglito Hidelito and meeting after it hath made many chanels Pasitigris or Pisitigris Munster fetcheth Hiddekel from the roote Hadal signifying sometimes not desijt but deseruit Tigris which goeth opposite to Ashur where prevaricating Israel was held under captivitie This is the swiftest of all The Ashur of Ashri Hebr. beatus Assyrians by interpretation directors inhabite upon it He which directing his course to higher projects and by the fortitude of his mind captivating his vices hee is in estimation as this river Fortitude by his strong and swift course repulseth and beateth backe the obstacles neither can any obstructions debarre his passage For courage will goe through with her worke and scornes whatsoever confronting encounter The fourth is Euphrates which in English is fecundity and abundance of fruites carrying before it a certaine flagge or ensigne of Iustice feeding with comfortable hope every soule For no vertue doth flow with more plenty and store of all good fruites then doth justice and equity For it seeketh to profit others above it selfe and neglecting her owne in private preferreth the publike and common emolument and good The most deeme Euphrates to be deduced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say Perath Hebr. which is Euphrates seemeth to come from parash expandere pison from pasah crescere rejoycing because man-kind rejoyceth in nothing more then in justice and equity But the cause why the regions and passages of the other rivers are described and not of this is according to the received opinion for that the water hereof is affirmed to bee vitall and is of a fostering and augmenting nature Whence the Sages of the Hebrewes and Assyrians have termed it Auxe It runnes in a contrary course and is the confluence of other waters For where prudence is there is malice where fortitude there is anger where temperance there is intemperance for the most part or other vices but where is justice there is a confluence of the sweet land and fresh waters and a concordancy of all the rest of the vertues stript of all their repugnant vices In respect therefore of the way of her journey and chanell shee is unknowne for justice is no piece of any other vertues but is compleate of her selfe and the mother of them all A TREE SHADOWING THE METHOD OF St. AMBROSE in these three Bookes the root of office of Vertue of its foure Cardinals together with their branches ruins or extremes subject top or upshot being therein discovered Subject Ruin or extreme Roote or foundation Branches Ruin or extreme Toppe or Upshot A Christian man subject of Office generally of honesty with her associats and of all vertues more principally a Bishop l. 1. c. 1. and in Supplie and c. 50. more particularly taciturnitie with patience in a Christian l. 1. c. 10. as in anger l. 1. c. 3. in whatsoever affections stirred up l. 1. c. 4. in provocations l. 1. c. 6. Of Iustice Prodigalitie l. 2. c. 21. Of Fortitude Flatterie l. 1. C. 42. God primarie l. 1. c. 13. Rewarder l. 1. c. 16. Of Office l. 1. c. 8. 9. 11. 1. Honesty secondarie l. 3. c. 5. 8. 45. 46. l. 2. c. 4. With comelinesse l. 1. c. 10. 22. 44 45. 47. with Vtilitie l. 2. c. 6. l. 3. c. 2. 3. God primarie of vertue in generall l. 1. c. 1. Introduction and l. 1. c. 25. 27. l. 2. c. 9. Honesty with comelinesse and Vtilitie secondarie whereof it consisteth God primanrie of the foure Cardinals Honestie with comelinesse and utilitie secondarie viz. of prudence whereof God the fountaine l. 1. c. 28. l. 2. c. 13. 14. 19. 20. Of Iustice l. 1. c. 28. 29. l. 2. c. 22. 23. Of Fortitude l. 1. c. 34. 35. 36. 38. 39. 40. 41. 49. l. 3. c. 15. Of Temperance l. 1. c. 42. 43. l. 2. cap. 16. Of Prudence Judgement to discerne what is right l. 1. cap. 9. Searching out truth l. 1. c. 26. Hearing counsell of many l. 2. c. 8. 11. 17. Of Iustice Pitty l. 2. c. 21. Liberalitie l. 1. c. 32. l. 2. c. 16. l. 3. c. 6. Faith l. 3. c. 10. Fidelity l. 3. c. 13. Beneficence l. 1. c. 30. 31. l. 3. c. 3. Benevolence l. 1. c. 32. 33. 34 Benignitie l. 2. c. 27. Hospitality l. 3. c. 21. Of Fortitude patience l. 1. c. 37. Suffering injurie l. 1. c. 48. Afflictions l. 2. c. 4. God taketh away offence therein l. 1. c. 15. Of temperance chastity l. 3. c. 13. Verecundie l. 1. c. 17. Friendship joyned with these in affinitie l. 3. c. 16. Of vertue in generall Vice l. 3 c. 20. Of prudence in giving good counsell taking evill counsell l. 1. c. 12. 18. Of Justice Avarice l. 3. c. 11. l. 2. c. 27. l. 3. c. 9. Fraud l. 3. c. 9. 19. 11. Calumnie l. 3. c. 3. Of Fortitude ambition l. 2. c. 24. 42. Popularitie l. 2. c. 21. Of temperance Intemperance l. 1. c. 19. in Supplie and c. 22. Anger l. 1. c. 21. 48. Jests l. 1. c. 23. Appetite inordinate l. 1. c. 24. Vanitie l. 1. c. 39. Blessednesse whereof God the author lib. 1. cap. 15. gotten by honesty l. 2. c. 1. Variety of opinions concerning it l. 2. c. 3. all vanish away through the light of the Gospell l. 2. c. 3. Worldly supposed good things are enemies to it l. 2. c. 5. To be estimated by internall gifts l. 1. c. 12. Gotten by adversitie l. 2. c. 4. CHRISTIAN OFFICES CRYSTAL
〈◊〉 strangers Which also wee may truly say was taken from our profession for the Hebrewes did call their adversaries h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act 2.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 2.12 1. In the Hebrew beside ajab the ordinary roote for an enemy there is tsar which is not much dissonant to gar peregrinari from whence ger a stranger 2. The Lords speciall care for strangers Deut. 10.18 14.29 Exod. 23.9 now within the gates of Israel though enemies before may be the reason hereof 3. The love that God injoyned to enemies Math. 5.44 allophyli that is in a Latine word alienigenae of another Tribe or nation In the first booke of the Kings wee reade And it came to passe in those dayes that the people of other i 1 Sam. 28.1 the translation used in our Fathers time so read but our vulgar Philistims of Phalas Hebr. raising dust and wrapping themselves in it because of their multitude in battell and spreading over the land as the only nation nations came to battell against Jsrael Fidelity therefore is the foundation of justice For the hearts of the just meditate k Psal 37.31 31.23 fidelity And when the just doth accuse himselfe hee placeth justice above fidelity For then his justice appeareth if hee confesseth the truth Besides also the Lord witnesseth by l Es 28.16 Esay Behold I will lay in Sion a stone a tried stone a pretious corner stone a sure foundation that is Christ for a foundation to the Church For Christ is the foundation of the faith of all men But the Church is a certaine forme of Justice the common right of all men Shee prayeth in common shee worketh in common shee is tried in common To conclude hee which denieth himselfe hee is just hee is worthy of Christ And therefore Paul laid downe Christ as the m 1 Cor. 3.12 foundation that we might place our workes of Justice upon him because Faith is the foundation But in workes being of two sorts if they bee evill there is iniquity in them they are out of Christ and spring from another roote if they be good there is justice seated in them and they are rooted in Christ Tullius lib. 1. quemadmodum ex beneficentia quae justitiae conjuncta est officia manant CHAP. XXIX Of Beneficence BVT let us now speake of Beneficence which it selfe also is divided into benevolence and liberality Of these two therefore doth beneficence consist that it may be perfect For it is not sufficient bee willing to'doe well but also it is required that it bee put in execution Neither againe is it enough to doe well in outward performance unlesse that doe proceed out of a good fountaine that is out of a good will For God loveth a a 2 Cor. 9.7 cheerefull giver For if thou dost it unwillingly what rewards is there Whence the Apostle speaking generally If I doe b 1 Cor. 9.17 it willingly I shall have my reward if against my will the dispensation is committed to mee In the Gospell likewise wee have many instructions for just liberality It is a most commendable thing therefore to bee willing to doe well and to give with that mind to profit not to hurt For if thou thinke thou oughtest to extend thy contribution to a luxurious person for the maintenance of his riotousnesse or to an adulterer to nourish him in his sinne there can bee no beneficence there where there is no benevolence For that is not to profit but to hurt another if thou give to him that conspireth against his countrie that desireth upon thy cost to gather together the wicked which may impugne the Church This is not liberality to bee allowed of if thou helpe him which decrees with heavy rebukes against the widow and the fatherlesse or doth attempt to deprive them forcibly of their possessions That bounty is not to bee approved if what is given to one is wrested from another if thou get it unjustly and thinke it ought justly to bee dispensed unlesse perhaps as z Luke 19. Zacheus did thou restore to him fourefold whom thou hast defrauded and thou recompence the faults of the dayes of thy Paganisme with the study of true religion and worke of a beleever Let thy liberality therefore have a good foundation This is first required that thou contribute to the cause of the Gospell in faith that thou use no imposture in thy oblations that thou say not thou bestowest more d With Ananias and Sapphira Acts 5. when thou bestowest lesse For what should need such reproofe there is fraud in thy promise it is in thy power to give what thou wilt Deceipt loseth the foundation and the world falleth and commeth to nought Did Peter so burne with indignation that hee was desirous to destroy e Acts 5. Ananias or his wife But he would others to beware by their example lest they running into like offence might perish with them Neither is it perfect liberality if thou contribute rather for f Prov. 25.14 vaine-glory then for mercy sake Thy affection imposeth a name upon thy worke looke with what mind it proceedeth from thee so is it estimated Thou seest what a morall judge thou hast Hee consulteth with thee in what sense hee shall take thy worke and hee first inquireth how it standeth with thy mind Let not thy g Math. 6.3 left hand know saith he what thy right hand doth Hee speaketh not of the body but let not thine unanimous friend nor thy brother know what thou dost lest while here thou seekest to get a reward by boasting thou there losest the fruit of remuneration But there is perfect liberality where one doth cover his workes with silence and doth secretly come as an ayde to every severall person and whom the mouth of the poore praiseth and not his owne lips Moreover perfect liberality is commended by the faith of them in whom it is the cause place and time where and when it is executed insomuch that the first and principall good worke is that which is done toward them that are of the h Gal. 6.10 houshold of faith It is an exceeding great fault if in thy knowledge thou suffer the faithfull man to want and such a one whom thou knowest to bee without money in his purse to be pinched with famine and to indure much sorrow especially when he is ashamed to make knowne his poverty if he shall speedily fall into captivity or that in thy knowledge into reproch and thou helpe him not if he being just suffer imprisonment or bee under vexation for some debt for although mercy is due to all yet much to the just if in the time of his affliction he obtaineth nothing of thee if lastly in the time of his extreame perill even then when he is haled to death thy money prevailes more with thee then the life of him about to die it is an exceeding great fault I say and justly
challenge to themselves the appellation of acquaintance and friendship the reverence of sonnes the authority and piety of fathers the a Germanitatem fratrum germanity and neerest blood of brotherhood For kinred in grace much availeth to the encrease of good will The studies of like vertues doe also further and set forward the same Good will likewise causeth a similitude and resemblance of manners Ionathan the Kings sonne did imitate the mansuetude and gentlenesse of holy David and for this cause hee intirely loved him Hence is that Psal 18.25.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. with the holy thou shalt bee holy for it seemeth that this ought not only to bee brought to conversation but also to benevolence as to the meanes Cohabitation of place is not the thing but concordancy in affection bringeth agreement in manners As wee may perceive in the sonnes of Noah who dwelt together but accorded not in disposition Esau and Iacob inhabited together but how much every way did they dissent and disagree For there was not betwixt them that benevolence which teacheth to preferre others before our selves but rather contention who should first seaze upon the blessing The one was very rough the other soft and of sweet condition betweene them of contrary conditions betweene them of contrary studies was it possible that good will should harbour Neither could holy Iacob preferre such a degenerating person to the preeminency of the renowned vertues found in his godly fathers house But nothing hath such conformitie with true society as justice conjoyned with equity which being as it were the consort and compeere to benevolence worketh this effect that as wee beleeve them to bee like us in qualities of worth so doe we preferre them in our love Benevolence likewise is not without fortitude and magnanimity For friendship proceeding from the fountaine of benevolence it feareth not to undergoe the greatest danger that may befall this life for a true and trusty friend And saith he being thus affected whatsoever evill shall befall me I shall be contented to susteine it for his sake CHAP. XXXIII The praise of Benevolence BEnevolence likewise hath accustomed to wring away the sword from anger Benevolence maketh the a Prov. 27.6 wounds of a friend more profitable then the voluntary kisses of an enemy Benevolence causeth that of many there is made one because although there be more in number they are made one in whom there is one mind and one judgement We note further corrections themselves to bee acceptable in friendship which pricke indeed yet grieve not For we are nipped and pinched a while with censorious speeches but yet so that wee are more delighted still with the sedulity and care of a mind wishing and willing us all good In a word the same duties are not alwayes due to all men neither alwayes are the persons to bee preferred but for the most part the causes and the times Sometimes one is to helpe his neighbour before his brother and that because of the words of b Prov. 27.10 Salomon inspired by the holy Ghost better is a neighbour that is neere then a brother that is farre off And therefore every one for the most part committeth himselfe rather to the good will of a friend or neighbour then to the friendship of a brother So farre doth benevolence prevaile that it overcommeth sometimes the pledges and bonds of naturall affection CHAP. XXXIIII Of Fortitude which without Iustice to bee no vertue is shewed by sundry instances WEE have very copiously handled in the place of Justice the nature and force of honesty Now let us treate of Fortitude which carrying an higher saile then the rest is divided into the affaires of warre and domesticall or those of peace But the study of the affaires of warre seemeth to be inconvenient to our treatise of Office because we intend to set out the dutyes of the mind rather then of the body neither have wee now to intermeddle with the noise of armes but with the conditions of peace But our ancestors such as were Ioshuah Gideon Sampson David have had also great renowne in affaires of warre Fortitude therefore is reputed a vertue of an higher straine then the rest yet such as goes not alone nor unaccompanied For it commits not it selfe to it selfe for without justice it is the fuell and matter of iniquitie Because by how much more strong it is by so much more ready is it to oppresse an inferiour And in respect of warre it selfe this is first to bee looked into whether it be justly or unjustly undertaken David never waged it but being provoked Therefore in all his warres he had prudence as a companion Wherefore being to fight with Goliah one of the breed of the Gyants and of huge bignesse in a single combate hee refused such weapons as might incomber him For his strength lay rather in his owne armes then in strange armour of defence wherewith he was not acquainted Againe he chose rather to encounter him a-farre off that his stroke might make the deeper impression and with a stone out of a sling slew him Afterward never did hee enterprise any warres but first consulted with the oracles of God Therefore departed he in alll Master of the field even unto his extreame old age continued he prompt in the feats of armes making warre amiddest the fierce troupes of the Gyants not for the desire he had of his owne but of Gods glory in their confusion and then too when carelesse of his life was he as a good souldier preserved But this fortitude of his is not only of renowne but theirs also is most glorious who in the greatnesse of their mind through a Heb. 11.33 faith stopped the monthes of lyons quenched the violence of fire escaped the edge of the sword of weake were made strong Strong were they and couragious and yet not invironed with legions and an host of souldiers for their defence neither did they beare away such victory as was common to many others but by the meere vertue of their heroicall spirits inflamed by God each of them did give all these noble attempts and attaine to the honour of a single triumph over the perfidious to his never ending praise Of what an invincible spirit of fortitude was Daniel who was nothing dismaid at the roaring about his sides of gaping and greedy Lyons The beasts fretted and he feasted CHAP. XXXV Fortitude to consist principally in the vertue of the mind and contempt of things that perish TThe glory therefore of Fortitude is not only in the strength of the body and armes bat in the strength of the mind neither in bringing in but in removing injury is the law thereof For he which doth not repell from his fellow injury if hee be able is as much in fault as hee which doth it Hereupon Moses began his first attempt of warlike fortitude For when he saw an Hebrew suffer wrong of an Egyptian hee so defended him that hee
couragious in dangers and contrariwise rigide and stiffe against pleasures thats hard and piously obstinate against allurements to evill knowing no such nor can bee brought to know how or what it meaneth to lend an eare to the inticements of sinners no not bedding such according to the prohibiton of the Apostle a 2 Iohn 5.10 Rom. 16.17 once God speed Finally it neglecteth the heaping together of moneys as a blot to the splendor of vertue and drawing with it the contagious infection of coveteousnesse For there is nothing so contrary to fortitude as to bee overcome with lucre while the warrier with his forces is too greedy vppon the spoiles of the slaine oftentimes the enemies repulsed and their whole army inclining to flight miserably falleth and whiles occupied in rifling the legions remaine deiected amiddest their triumphsrthey prick forward the adversaries who were fled before to returne vpon their backes Let fortitude therefore repell and tread vnder foote so cruell a beast as is greedy avarice neither let it be ensnared with covetous desires nor disheartned with feare because vertue is of such stability in it selfe that it pursues and puts to flight all vices as its poison bane Aboue all it maketh choise to enter the lists of a diuell and single fight with anger and to make her shew her backe because shee it is that strippeth of counsell corrupteth fouleth and filleth the bloud with pernicious humors in such sort that shee would be avoided as a sicknesse and noisome disease that most of all hurteth Let it beware also of the hunting and gaping after glorie and honour which often destroyeth when it is immoderately sought but alwaies vndoubtedly when it is usurped were any of these partes of fortitude in vertue defectiue in Iob did any of these in viciousnesse creep vpon him how did he tollerate the anguish of festering and raging sores scattered throughout his whole body and beside the paine and pinching of sicknesse cold and famine how despised he the perill of his life Was there any coacervation of riches by rapines found in his so great abundance of contribution to the poore Did his avarice stirre him vp to the purchasing and procuring of great rents and revenues did it incite him to the following of his pleasures and delights Did the iniurious contention of these three b Iob 2.7 Kings his pretended friends or the contumely of his servants move him to anger Did his honour lift him up to lightnesse when hee c Iob 33.33 imprecated grievous things against himselfe if at any time he had concealed the least fault committed though contray to his will or feared to have it d Ibid. v. 36. published in the face of all men were he culpable of the smallest wrong against the e Verse 34. 13. meanest of the people For vertues and vices accord not but vertues are still the same who therefore in fortitude did match him Thou maiest giue me a second but scarcely an equall to him among the worthies of all ages CHAPTER XXXIX Warlike vertue not to bee unusuall in those of our profession BVT perhaps warlike glory doth so much fasten the eyes of some upon her reputation that they thinke fortitude to bee preliall and to belong only to the field and for that cause my selfe have digressed and turned aside to by-discourses because I had not therein matter of like praise to commend those of our profession How valiant was Ioshua who in one battell a Joshua 10.20.26 tooke five Kings captive and destroyed them with their armies At what time also how in the greatnesse of his courage and strength of faith did he crie out b Ibid. v. 12. sunne stand thou still in Gibeon and thou moone in the valley of Aialon and it immediatly stood still Gideon with c Iudg. 7.7 three hundred men having nothing but empty pitchers and lampes in their hands crying only not using at all the sword of the Lord and Gideon d Verse 20.90 blowing e Verse 12. the trumpets and breaking the pitchers in peices which was a poore piece of service carried away the triumph over a mighty people bitter enemy Ionathan being of tender age f 1 Sam. 14.6 v. 14. shewed his valour in an hard and unheard battell against the uncircumcised Philistims What shall I speake of the g 1 Maccab. 2.30.34.36 Maccabees But first of them who when they were prepared to fight for the temple of God their possessions and goods being provoked by deceipt of the enemy to battell on the Sabbath chose rather to offer their naked bodies to the devouring sword lest they should thereby breake the Sabbath then to resist and therefore they all to the number of one h Verse 38. thousand offered themselves joyfully to death But i Verse 39. Mattathias considering that by this example the whole nation might perish when himselfe was provoked to fight spared not even upon the Sabbath to avenge the slaughter of his innocent brethren whereby King Antiochus being incensed when afterward he sent his Captaines Lysias Nicanor and Gorgias hee with his orientall and Assyrian Armies was so consumed that fortie eight thousand were overthrowne in the middest of his campe by Iudas with his three k 1 Maccab. 4.6 thousand Consider yee also the vertue and noble courage of the valiant Captaine Iudas Maccabeus in this one souldier of his For Eleazar observing one Elephant more eminent then the rest covered over with a royall brigandine or coate of maile supposing that the King had beene therein ranne fiercely into the middest of the legion where throwing away his buckler made an entrance under the beast and with the force of both his hands pierced him thorow and slew him But the beast falling overwhelmed Eleazar with his mighty and unsupportable weight and so he died How great therefore was his l This is no more then our authors private opinion That of Razis 2 of Maccab. 14. is more manifestly culpable of blame but neither of both is blamelesse vertue and magnanimous spirit first in that he feared not death next that being invironed with the legions of his enemies was carried with violence into the middest of their throng passed through the dint thereof and because hee contemned death became yet more inraged and casting aside his buckler with both his hands bore up the vast body and burden of so great a beast now wounded withall His complementall carriage afterward getting under him further that with invincible courage hee might give him more fully his fatall stroake was stifled rather with the opening of the corps wherein hee was intangled then oppressed as unable to sustaine the same how heavy soever for hee seemed not to feele it and was buried before hee was killed killed and not overcome but made his grave his trophy and place of triumph To conclude King Antiochus who came armed with an hundred thousand footmen and two thousand horsemen
which notwithstanding are double some placed in the appetite some in the reason which able part may bridle the appetite and make it obsequious to her may lead it whither shee will and by an officious dominion may teach it what ought to be done what to bee avoided that thus obedience may bee yeelded to so good a Mistresse For wee ought to be sollicitous and vigilant that wee doe nothing rashly and without care or ought at all whereof wee are not able to render a profitable reason For the cause of our action howbeit it be not rendred to of all men yet it is examined of all men Neither have wee truly wherein wee may excuse our selves For although there be a certaine power of nature in every appetite notwithstanding in the law of nature it selfe the same appetite is subject to reason and it doth likewise obey the same Wherefore it is the part of a good watchman so to forecast in his mind that appetite doth neither runne before neither forsake reason lest in running before it molest her so that shee be excluded and againe lest in forsaking her there be a failing Molestation taketh away constancy failing discovereth idlenesse accuseth of lazinesse For the mind being troubled the appetite swelleth greater spreadeth out longer and wider and in its unbridled and impetuous race receiveth not the raine of reason neither feeleth any either hand or curbe of the rider to guide and restraine it Whence it commonly happeneth not only while the mind is troubled and turmoiled that reason is shaken off and lost but also the countenance inflamed either with anger or lust doth waxe pale with feare doth not containe it selfe within the bounds of moderate pleasure but is taken with so much delight and solace as is incredible These things being so that censure and gravitie of manners that followeth naturall instinct is rejected neither can that constancy take place which in managing affaires and consultations is able only to beare up her authority and maintaine that is comely But a worse and more grievous a Appetitus concupiscibilis irascibilis ex dolore injuriae acceptae conceptus At the resurrection of the just there shall bee perfecta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all the faculties of the soule Nam tunc Deus implebit animam rationalem piorum luce sapientiae concupiscibilem justitiâ irascibilem perfectâ tranquillitate Bernard appetite doth arise out of a too much indignation and wrath then for the most part out of the griefe which is kindled by injury received Concerning which argument the precepts of the b Chapter 2. Psal 39.1 Psalme placed in our Preface doe sufficiently instruct us But this also falleth out happily that being about to write of Offices wee might use that as a confirmation of our Preface which likewise it selfe did belong as a chiefe rule to the matter of Office CHAP. XLVII Of three kindes of men receiving injuries BVt because we haue before as we ought fearing least our preface might have beene too prolixe breifly touched how every one receiving injury should bee able to avoid too much stirring vp anger I deeme it expedient that the same subiect should now be more fully discussed For it is a fit place vnder the part of temperance to shew how anger may be suppressed We are desirous therefore as farre as we shall be able Three sorts of men receiving injury to demonstrate out of the sacred scriptures that there be three kinds of men receiving injury One ouer whom the wicked insult whom they daily rayle vpon vexe and disturbe These because they cannot have iustice are confounded with shame sorely perplexed with griefe Like to these are very many of my ranke and of my coate For if any offer me iniury a weak silly man though I be weake and vnable to beare it 1. Sort receiving injury render it in word and act but forgiue it in heart yet peradventure I may pardon the offence committed against me If any crime be laied to my charge I am no such person that I can content my selfe with the satisfaction of mine own cōscience albeit I know my selfe free from the crime obiected but I must neither can I forbeare being a frail mā wash away the spot of infamy cast vpon my ingenuous honest disposition Therefore I require an a Deut. 19.21 eye for an eye and a tooth for a tooth and repay them home reproach for reproach But if I be but a proficient in holy religion 2. Sort beare it with silence though I bee not growne to perfection I retort not againe howsoever reviled the least contumelie and if they grow in vpon me and load mee never so hard with their taunts weary and overwhelme my teares with their raylings yet I hold my peace and replie nothing at all But if I be perfect that is to say if I may so speak seing in truth I am weake then I blesse them that curse mee as Paul also did blesse when he saith being evill spoken b 1 Cor. 4.13 of we blesse For he had heard Christ c Mat. 5.44 say loue your enemies pray for them that revile you and persecute you Therefore Paul suffered and indured persecution because he did mitigate and overcome humane affection for the rewards sake set before him that if he loved his enemy he might be made the sonne of God Notwithstanding we are taught that in this kind of vertue holy David was not inferiour to Paul who when Shemei first c 1 Sam. 16.7 The resolution that David being dumb in this case is nothing inferiour to Paul opening his mouth with blessing cursed him and objected his crimes he held his peace was humbled and was silent even from good words that is through the conscience of good workes Moreover it grieved him not to be reviled yea when it befell him he imbraced it with much desire because it moved him more earnestly to seeke for mercy at the hands of God But see how he stored vp humility iustice and prudence in his heart therby to get favour of God First he saith Therefore he curseth me because the Lord e Ibid. ver 11. bad him curse Here thou hast his humilitie because those things which were commanded him of God he thought he ought to beare as it became an obedient servant Againe he said behold my sonne that came from mine owne bowels doth seek my life here thou hast his iustice For if we can be contented to suffer greivous things at the handes of our owne why doe we take it in evill part when strangers bring them vpon vs Thirdly he saith let him alone let him curse because the Lord it may be hath therefore bidden him that he might see mine affliction and humiliation doe me good for his cursing this day Neither did he suffer him onely to rayle but to follow him by the side of the mountaine and cast stones at him Yea which is more after
of your people and a good baite to draw in many fishes into your nette for the Lords table The upper Heb 12.1.2 not the neather Ierusalem is your city of habitation and the upshot of your charge Conversation Let your owne conversation bee there and then you shall the better perswade your flocke to feed in the same pastures The guide carrieth all the herd with him the leere where hee likes thither will they follow there will they feed Therefore Iesus our Captaine went Hebr. 13.11 12 13. out of the city to bee crucified that yee might goe out of the world and might bee above it Moses who only saw God had his Exod. 33.7 Cum Deo nullum adhuc erectum fuerat Iun. Tabernacle without the campe when hee spake with him The Hebr. 13.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bloud of the sacrifices which were made for sinne But at the doore Hebr. pethach Tremei ad portam Genev. without the doore of the Tabernacle of the congregation Exod. 40.29 was brought unto the Altar which stood within the temple because no man placed within the verge of the vices of this world doth lay downe his sinnes neither is his bloud acceptable to God unlesse hee depart out of the filthy stie of this his defiled body Love yee hospitality 2 Cor. 13.3 for by it Gen. 18.10 Hebr. 13.2 Math. 25.35 Hospitality Abraham and Sarah received a sonne and by it as a good 1 Tim. 3.2 Tit. 1.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invitation you may receive many sons into the fold of Christ By it Lot escaped the Gen. 19.3.10.12 16 fire of Sodome which consumed the wicked Being unhospitall vers 5.24 and unmercifull Ezech. 16.29 Sodomites and the like judgement shall consume all the Iames 2.13 unmercifull By it Ioh. 2.1.6.27 Heb. 11.31 Captivity Rahab saved her selfe and her houshold Rom. 12.16 Suffer yee together with them that are bound as if yee your selves were under the chaines of bondage Es 61.1 40.1 2. comfort those that mourne For it is better to goe into the house of Eccles 7.4 Visiting sicke mourning then into the house of banquetting thence you may learne to take your end to heart hence what may make your soule to smart entring in there and upon all necessary occasions and your occasions are manifold let your tongues bee the Psal 45.1 pennes of ready writers for due and fit instructions Summarily being your selves converted to the Lord Iesus strive to Luke 22.32 Direction to the right using of spirituall graces convert your people let the delight of your life bee the joy of a good Prov. 15.15 Acts 23.1 1 Tim. 1.19 conscience the grace of your doctrine truth with Eph. 4.13 Rom. 16.17.18 1 Cor. 5.8 2 Cor. 4.2 11.3 simplicity the perswasion of the argument of faith with confidence in your selues and the Rom. 8.38 consolation of assurance in others your abstinency Ibid. ver 39. in holinesse your industrie in the Acts 13.2.1 Cor. 7. worke of the ministery in sobriety your erudition without vanity your moderation of true propositions without the drunkennesse 5. Mat. 17.22 Acts 20.34 2 Cor. 11.9 12.13 Col. 2.3 Rom. 12.3 of hheresie your bearing 1 Cor. 17.12 ver 15. of reproach whatsoever affliction and death it selfe with patience and hope of immortality Tit. 3.10.11.2 Iohn 5.10.2 Tim. 2.24.25 Rom. 12.12.2 Tim. 4.7 The example of Davids patience together with the matter of taciturnity Supplie 2. enlarged from our authors 49. Sermon which answereth to the argument of Chapter 6. DAvid was herein a type of Christ For he when he was accused by Mat. 27.12.13.14 Ibid. 26.63 Pilat the Marke 14.60 priests and elders of the Iewes and questioned by Herod opened not his mouth It may seeme to bee wondred at that he confuteth not such reproches Luke 23.9 false accusations A iust apologie maketh all whole whatsoeuer can be spoken to impeach our credite taciturnity is taken for a consent because it seemeth to confirme what is obiected when that is not answered which is sought after Doth the Lord therefore confirme by his silence the accusation or doth he not rather in not refelling it despise it For he doth well to hold his peace who needeth no defence Let him labour for a defence who feareth to be overcome let him hasten to speake who standeth in awe of the victorie But Christ is condemned and yet doth overcome is iudged and yet not brought vnder by the power thereof as the Prophet witnesseth that thou mightest be justified in thy sayings Psal 51.4 and cleere when thou art judged The cause therefore is better which is not defended and yet is approved that justice is fuller and firmer which is not held vp with words but supported with the truth The tongue must needs be silent when equitie it selfe is present to succour it The force whereof was so prevalent with Pilat Mat. 27.24 that it made him cry out I am innocent from the bloud of this just man A bad cause is holpen forward by the tongue a good needs it not men had accustomed that course Christ would none of it Should justice so be patronaged as is iniquity Colour and excuse must of necessity thrust in here otherwise there is no handing out whereas there the naked truth is enough Wherefore in that Christ gained the cause against Pilate it was not out of his oratory though never man spake as this man spake but out of his vertue Can we think the Saviour of the world who is sapience it selfe knew not the way to overcome Not answering again he knew to be it therefore he had rather his cause to approue it selfe then to speake in it And what should mooue him to speake when as his silence was sufficient to stoppe the mouthes of his adversaries But peradventure the feare of losing the opportunity of saving mankind vnlesse we shall make that the whole cause of glorious triumph brought him to it For he neglected his owne salvation that he might saue vs hee spared not his owne so precious a person that the benefit thereof might spread to all his people he chose to be overcome himselfe that he might overcome in whatsoever stood against vs. The same argument from his 53. Sermon further amplified ALL we that are Christians are the 1 Cor. 12.27 body and members of Christ Christ therefore rising all we that be his bowels doe necessarily rise with him He passed from death to life that there might be a passage in vs from the death of sinne to the life of righteousnesse He hath bid thee take vp thy crosse and Mat. 16.24 follow him It is his caution vnlesse ye shall be converted as little Mat. 18.3 children ye shall not enter into the Kingdome of God He himselfe is the child which he proposeth to be followed witnesse the Prophet vnto vs a Esay 9.6 child is borne He is plainely the child who was of 1 Pet. 2.23 innocent life and in his passion prayed for them that Luke 23.34 A
It is better to be rich to others then to thy selfe as was this Prophet who in the time of famine desired food of a widow that thereby hee might take occasion to * 1 King 17.14.16 increase her meale and oyle and though she made continuall use of it it might not faile her but might supply her necessity for the space of three yeares and six moneths Good reason had Peter to desire to bee there where he saw these k Math. 17.3 For good causes appeared these two with Christ in glory because hee himselfe likewise being rich was made l 2 Cor. 8.9 6.10 poore Wherefore riches yeeld no helpe nor furtherance to a blessed life Which the Lord evidently sheweth in the m Luke 6.20 21. Gospell saying Blessed are the poore for theirs is the kingdome of heaven blessed are they that hunger now and thirst after righteousnesse for they shall be filled Blessed are they that weepe now for they shall laugh Therefore it is clearely proved poverty hunger griefe which are thought to bee evills not only to be no impediments but speciall adjuments to a blessed life CHAP. V. What things are thought good to bee for the most part an hinderance to a blessed Seculi homines infaeliciter faelices sunt Martyres autem faeliciter infaelices erant Christian felicity consists in suffering and eternall life what are thought evill to bee certaine matter and meanes of vertue and everlasting felicity BVT it is manifest by the Lords judgement those things which seeme good as riches saciety joy without griefe to bee a detriment to the injoying of blessednesse a Luke 6.25 See here the difference betweene Ethnick and Christian Philosophie For few of the Ethnicks thought to bee exercised under losses and crosses to bee the way to happinesse but these to bee indured because of necessity not because God disposeth them partly for subduing of the party and partly for triall of patience as doth the Christian Woe unto you saith hee that are rich for you have your consolation woe unto you which are full for yee shall hunger woe unto you that laugh for yee shall waile and weepe So therefore the externall goods of the body are not only no ayde to a blessed life but a losse Thence is it that b 1 Kings 21. Naboth was blessed even when hee was stoned by him that was rich because being poore and infirme hee was rich only in affection and religion which made him stand out against the riches of a King insomuch that hee would not make an exchange of the inheritance of his Fathers vineyard nor be bought out of it by the kings money Wherein hence grew his rare perfection in this kind that he would rather maintaine the right of his ancestors with the spilling of his owne bloud then yeeld to the covetous and unjust desire of a tyrant Thence also Achab became miserable and wretched and that in his owne judgement when he would kill a poore innocent subject to possesse his vineyard Certaine it is vertue to be the sole and chiefest good and it alone abundantly to suffice without the externall goods of the body for the acquiring the fruit of a blessed life and a blessed life which is that accumulated and beautified with all manner of vertue to be a sure and neere steppe to that which is eternall For a blessed life is the injoying the inward fruit and comâ—ortable possession of the good things or gifts of grace present but eternall life is the full and finall accomplishment of the hope and assured expectation of the good things to come Notwithstanding there be some which suppose it c Yet is it found by experience in every true Christian by how much more as his mind is contracted together under the crosse by a naturall feelng of aâ—â—iâ—â—â—y by so much 〈◊〉 diffused abroad by a spirituall alacriâ—â—â— câ—nâ—urring therein Caâ—â— Iustit lib. 8. cap. 8. 〈◊〉 11 imposible a blessed life to bee in this weake and fraile body of ours in which of necessity vexation griefe lamentation sicknesse remaineth at if wee now understood it of bodily delights and not of the height of wisdome solace of conscience soveraignty of vertue For it is not a blessed thing to be in passion but to overcome it neither to be broken with the consideration of temporall griefe as living alwayes in dreadfull and deadly feare of blindnesse banishment famine defilement of daughters losse of children and the like sad accidents which are thought very grievous and doe aggravate the common calamities of this life but to beare them * Iames 1.2 chearefully and patiently as proceeding from the hand of God who knoweth what is best for us Who can deny but that Jsaac who in his old age was taken with d Gen. 27.1 blindnesse was blessed For must hee not needs e Hebr. 11.20 Fide praditus be blessed that as a father bestowed f Gen. 27.28 29 39. benedictions Was not Jacob blessed who albeit as one g Gen. 27.42 chased from his fathers house and an alient in a strange countrey and there living as a poore h Chapt. 29. mercenary shepheard i Gen 31 41. indured twenty yeares banishment and at his returne had such cause of mourning and lamentation for the k Chapt. 34.2 rape of his daughter the rash and bloudy enterprise of his sonnes and likewise sustained such a biting and grievous l Chap. 41.57 42.1 famine of so large extent and long continuance as hath hardly befallen the worst of the sonnes of Adam in any age Are they not therefore blessed from whose faith God himselfe taketh witnesse saying m Exod. 3.6 Math. 22.32 I am the God of Abraham the God of Isaac and the God of Iacob Servitude in it selfe is a miserable estate yet living under it n Gen. 39.1 Ioseph was miserable yea rather he was altogether blessed when in bondage he shooke off the bonds of sinfull lust and in the linkes of captivity o Verse 9. listened not to his wanton mistresses p Verse 7. lure What shall I say of holy David who was brought beyond measure to deplore the untimely deaths of his three sonnes q 2 Sam. 13.28 29. Amnon r 2 Sam. 18.33 Absalom and that Å¿ 2 Sam. 12.16 17. illegitimate infant which he had by the wife of Vriah and which is worse the t 2 Sam. 13.14 unherd of incest even almost among the heathen of his daughter Thamar How could it be that hee should not bee blessed out of whose succession the author of blessednesse himselfe who makes very many u Luke 1.48 hlessed descended For x Iohn 20.29 blessed are they that have not seene and yet have beleeved Thomas and the other disciples had now a sensible feeling of their infirmity of faith but by our saviours shewing them the print of the nayles in his hands and side together with the y
should not carry away anothers but that the true mother should have her owne restored to her To conclude Solomons owne e 1 Kings 3. â— petition intreated for wisdome namely that a prudent heart to heare and judge with justice might be given him CHAP. IX It is intimated by the Philosophers but much more by our Divines all the vertues to bee individuall and unseparable and howbeit in the opinion of the vulgar to bee severed and divided each from other yet their approbation not to bee given to such parties for vertuous persons where they stand separated and conspire not IT is manifest therefore according to the divine Scriptures which are more ancient then Philosophie wisdome not to bee without justice because where one of them is there are both in like manner a In the Story of Susanna Daniel by a deep and wise b Of chapt v. 54.58 interrogatorie put upon the wicked Judges that accused Susanna found out the untruth of their false crime laied to her charge For when their testimonies accorded not their fraudulent calumnie was soone unmasked Wherefore it was the part of wisdome in him to find out their fraud to lay it open and her innocency and by the witnesse of his voyce to absolve her and to denounce them guilty And of justice to deliver over the nocent to deserved punishment and to free the innocent The combination therefore of wisdome and justice is individuall but in the use of the vulgar in one certaine forme or propertie they tand divided For temperance is seene properly in despising pleasures fortitude in sustaining labours and perils prudence in the choice of that is good knowing to discerne between what is profitable and what unprofitable justice is the good keeper of the right to another man the recoverer of our propriety the preserver of his owne to every one Wherefore for the common opinion sake let this division of vertue bee fourefold that drawing backe our foot from the subtile disputation of Philosophicall wisdome which for the cause of refining the truth in a more curious manner is drawn out as it were of some abstruse and secret place let us follow the forraine use and popular sense Therefore this division being observed let us returne againe to our purpose To every of the wisest men doe wee commit our cause and wee are more ready and forward to seeke counsell from him then from others Notwithstanding the faithfull counsell of a just man doth goe before and being put in the ballance doth most an end overprise the wit of the wisest For the c Prov. 27.6 As Ointment and perfume rejoyce the heart so doth the sweetnesse of a mans friend by hearty counsell A just mans counsell though it bee not alwayes the safest yet proceedeth it from the surest ground viz. from a good heart and so becommeth the sweetest wounds of a lover are more profitable then the kisses of a stranger CHAP. X. A mysticall interpretation of that of Solomon and the Queene of Sheba MOreover because in the just there is judgement in the wise the force of argument therefore in the one is the censure of disceptation and debating of doubts in the other the subtilty of invention which two if thou connect there shall bee great wholsomnesse of counsell which all expect to the admiration of wisdome and love of justice that every one may seeke after the wisdome of that man in whom both these are coupled together Even as all the Kings of the earth sought and desired to see the face of Solomon and to heare his wisdome insomuch that the a 1 Kings 10.1 Queene of Saba came to him proved him with hard questions Shee came to him saith the Scripture and communed with him in all that was in her heart and hee declared to her all her hard questions b The thing typified which the Messias answereth to it Iob. 4.25 14.26 Act. 20.27 nothing was hid from him that hee expounded not to her What c By this woman the Queene of Saba he understandeth the Church of God and by the true Solomon Christ Col. 2.3.9 woman was this that shee passed by nothing unquestioned and to whom the true Solomon omitted nothing unresolved Shee upon his rare answers and service in this acclamation doth import It was a true word saith shee which I d Ibid. v. 6.7.8 heard in mine owne land of thy sayings and of thy wisdome howbeit I beleeved not this report till I had seene it with mine owne eyes For loe the one halfe was not told me For thou hast more wisdome and prosperity then I have heard by report happy are thy men happy thy e Beatae mulieres tuae women happy these thy servants which stand before thee and heare all thy wisdome Vnderstand here the banquet of the true f Luke 11.31 Solomon and what dishes are set before thee in that banquet consider wisely and understand in what land the gathering together of the nations hath heard of the fame of the true wisdome and justice and with what eyes it hath seene him seene the things not to be seene with the eyes of the body for the things that are g 2 Cor. 4.18 seene are temporall the things that are not seene are eternall What are the blessed women but those of whom it is said h Marke 4.20 Acts 17.12 Luke 8.3 many heare the word receive it and bring forth fruit and in another place i Math. 12.50 whosoever shall doe the will of my Father which is in heaven he is my father sister and mother Who are these blessed servants that stand before him but those of whom Paul k Acts 26.22 speaketh I continue unto this day protesting to small and great and Simeon which waited in the l Luke 2.27 temple that hee might see the consolation m 25. of Israel Therefore how did he desire to n 29. depart in peace but standing before the Lord he could not haue leave to o Verse 26. depart vnlesse he had obtained the Lords leaue Solomon was proposed for an example whose wisedome required that with all p Much more therefore ought the kingdome of our true Salomon whereof the other but a type to suffer violence contention and striving of spirit it should be heard CHAP. XI That we ought to seeke counsell at the hands of the just and righteous men The example of the Fathers produced for the proofe thereof NEither was Ioseph in his very imprisonment let rest but that his advice was required concerning things vncertaine and vnknowne And his divine counsell which he had there revealed was such a benefit to the whole land of Egypt that it felt not the greivous extremity a Ioseph quoque nec in carcere feriatus erat which otherwise it would of the seven yeares famine neither to Egypt alone but so that it eased other nations also of wretched famines constrained b Gen. 40.
orders under the pretext of greater gifts derogate from the Bishop neither must the Bishop beare hatred to the rest of the Clergy but cary himselfe iust toward all cheifely in the seate of judgement WHerefore all men must indeavour by good arts and a sincere purpose to come to honour and aboue the rest such as belong to the Church Adomnia abundat animi directa simplicitas satis quae se ipsa commendat that neither arrogancy remisse negligence base affectation vnseemely ambition be found in them Smplicity of heart is directed to whatsoever promotion is abundantly sufficient thereunto and of its selfe full commendation But in the divine function it selfe it is not convenient that too strict severity or too much remissenesse be vsed lest we may seeme to exercise our power ouer-much or not to fulfill the office vndertaken as we ought Labour we likewise to bind as many as we can to vs by benefites and duties Let vs reserve in memory the bestowed grace that they may not justly be vnmindfull of the benefite which sticke not to pretend greife as if they had been exceedingly hurt by vs. For we find by often experience that preferring without due desert any one before them whom formerly thou countenancedst and gracedst in some high degree it is so taken as a turning away thy face from them But it is requisite for the Bishop in his benefices and iudgements so to favour that he keep equity and so to respect a Presbyter a Or elder or minister as his father Neither doth it behove those which are once approoved to be proud but rather as being not vnmindfull of the grace received to be humble minded neither ought the Bishoppe to bee offended if either Presbyter or minister or any other of the clergy seekes by mercy or fasting or integrity or doctrine or reading to increase his owne credite For the grace and countenance conferred by the congregation is the commendation of the teacher and it is good his praise should be spred that is worthy if what he doth be done without ostentation or affectation of vaine glory Let thy neighbours lips and not b Prov. 27.1 20.6 17.7 thine owne let the worth of thy workes not thy aspiring desires commend thee But if any man obey not the Bishop but seekes to extoll and exalt himselfe with a feigned affectation of some great learning or of humilitie or mercy and to obscure and weaken his merits let him vnderstand that he erreth being puffed vp because this is the rule of truth that thou doe nothing for thine owne credite to diminish another mans neither if thou hast ought deserving praise that thou vent it to the defamation of another Defend c Non defendas improbum sancta indigno commitenda arbitreris where et is a causall for etiam Quorum Iphitus aevo jam gravior pelias vulnere tardus Vlysse not an evill man yet thinke withall that holy things may bee committed to an vnholy and vnworthy person d An vnworthy person may preach the word or administer the sacraments neither without saving fruit to the receivers For not the minister but the divine ordinances obeied and received by faith make these effectuall to salvation God doth his holy workes by sinfull instruments blesseth Israel by Balaam Num. 23.8 tempteth the people by false prophets Deut. 13.3 vexeth Saul by Sathan 1 Sam. 16.14 punisheth David by Absalon 2 Sam. 15.12 neither whose crime thou couldest not by diligent inquiry and examination deprehend and find out before be thou brought to presse it againe and strive about it For when in all causes injustice may be soone committed then aboue and before any in those ecclesiasticall where equity ought to be of necessity where it becomes equality to take place that so he which is mightier doe vindicate nothing more to himselfe and he which is wealthier doe vsurpe no more then what is right For whether he bee poore or whether he be rich he e Gal. 3.28 is one in Christ he that is holier let him arrogate nothing more to himselfe then he that is inferiour in grace nay let him remember that he that is more holy of him more humility is both required and expected In judgement likewise let equity take place and let us not except of the person of one aboue another let favour be set apart and let merit arbitrate the cause in controversie For nothing doth so much impeach a good opinion of thee and thy credite among men as when thou favourest the cause of the mightyer above the meaner in iudgement or accusest the poore innocent and excusest the rich nocent party Humane race is prone to this evill to leane to the more honourable and to leave them of lesse regard in the briers lest otherwise they might thinke some hurt to be about to accrue to themselues and lest being put downe they might have cause to repent But if thou feare the taking of offence at the hands of the great ones why dost thou vndertake to sit as a judge and thou which art plaintiffe whether Clerke or of the Commons being inferiour why dost thou provoke thy superiour to come to a triall when thou hast no hope to receive according to equity Thou hast liberty to be silent in a pecuniary businesse only albeit it be the part of constancy even there to be present to see equity done To dissemble in the cause of Religion is worthy branding for prevarication and rebellion against God But in the cause of God where the communion of the faithfull and fellowship of the Saints is in daunger there to dissemble and be without courage and pious contention is no small offence CHAP. XXV Favours and benefites ought to be bestowed more vpon the poore then vpon the rich because for that peradventure for which the rich disdaineth the poore giveth thee great thankes neither are those such as are performed in money only but in mercy otherwise exhibited BVt what doth it profit thee to favour the rich Is it for that he sooner rewards him that loves him For those we vsually favour by whom we hope the like to be rendred vs againe But it is better we should be desirous rather to helpe the poore and innocent because by so doing we shall receive a reward of the Lord Iesus who vnder the forme of a b Luke 14.12 banquet brought forth a generall rule of vertue that we should rather be beneficiall to those which cannot gratifie vs charging vs to invite those to our feasts that cannot invite vs againe then the rich For these seeme to themselues to be bidden that they may recompense the like The poore because they have not to restore when they shall receiue any thing from vs they make the Lord their paimaster c Verse 14. who offreth himselfe to become bound for them To helpe the poore sorteth better also with the course of the world for the weathly person disdaineth to
bloud sinne originall otherwise then by necessary collection yet not to beleeve what these import hath beene censured for heresie But what speake we of those high points this being a matter of small consequence whereupon we insist Ethnick Offices say they humanity morality civility conduce but a little to Christian duties divinity piety religion Yes nature is a guide to art and the workes of condignitie or of better note the knowledge of the Egyptians was a furtherance to Moses sacred study and Saint Paul learning the law at the feete of Gamaliel was made more capable of the Gospell and so Saint Augustine of the truth being trained up in the subtilties of the Maniches and Donatists St. Ambrose himselfe before he was elected B. of Millan was no more then a civill man and unbaptized but of rare temperance and disposition to peace g Cornelius observed not circumcision nor externall rites as did the Israelites Proselites but was of that number who were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 religious men Cornelius the h Luk. 7.1 Centurion i Iohn 4.64 that royall one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were all men of more moderate carriage and therefore pliable to holy discipline and surely Seneca a Stoick by profession and therefore it is surmised that he might write to St. Paul would have beene more easily drawne to have embraced the doctrine of mortification then an Epicurean Philosopher The Lord is able but this is not ordinary but miraculous to raise up stones that is of the obdurate and seared such as was the chiefe and jaylor children to Abraham The blessed Apostle more then once produces the sentences of their owne Poets k Acts 17.28 1 Cor. 15.33 Tit. 1.12 to convince the errors of the Heathens Tertullian Lactantius Augustine bring irrefragable arguments for confutation of these out of their owne bookes Some certaine seeds and small sparkes there bee of wisdome in the Ethnick Philosophers Histories Orators Poets writers of Tragedies but they all come farre short of that is delivered in the doctrine of the Church And to gather it into a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first they faile in the knowledge of the essence will and true invocation of God they are ignorant how God is rightly to bee worshipped what workes please him and for what cause they please him as being to seeke of the matter of a Mediator no way able to discerne the persons of the divinity and the severall benefits received by them In the second place they have no right judgement what sinne is nor what justice is in respect of God For they cannot tell how sinne came in that doubting in the mind of Gods providence and power and that security and carelesnesse in regard of his anger is a sinne much lesse that ignorance of the Sonne of God and his contempt is so The righteousnesse of Christ not our owne to make us just before God they condemne as the corruption and cut-throate of good manners and discipline Concerning the calamities that befall mankind they attribute them to the untoward and crooked l Or to the next causes residing in the subject or object will not to the just judgement of God against transgressors as they ought to doe Remedies against which they can render none that are m Some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perhaps lenitives as light as nothing effectuall Disputing of the soules immortalitie they are like the waves of the sea tost with the tempests of n Plato in Phaedone much doubteth hereof himselfe and leaveth others his followers in a quandarie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incertainty Seeing all things swarving from the diameter they conjecture and no otherwise of a judgement to come upon the world Of the restitution of the body after death and life eternall to accompanie it in all their volumes they say not so much as gru to it and as little credit they yeeld the same The Ethnick though hee gives this title to God that hee is o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xenophon beneficent and a lover of mankind yet hee brings it not home to have comfort of conscience by it when he reacheth not to the promise of gratuitall p Which must needs be had where is no full obedience of degrees not so much as in one duty and as for obedience of parts it is but a piece of performance looking indeed toward all but not keeping in perfection any of the Lords precepts remission Thus you have some survey of the weaknesse of their wisdome Now whereas justice is thought to q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist ex Theoguide Nec Hesperus nec Lucifer formosior est justitia Arist comprehend all as that where it is there the whole ranke of vertues stand about it as attendants upon their Mistresse This her commendation extends no farther then to outward discipline and workes of what kind soever Aristotle places a man in a city and therefore speakes of civill justice Hee sets an order to a citizen living under Magistrates and lawes in a politicall society and so putting a difference betweene universall and particular justice drawes it downe to every member and then divides particular justice into r In the commutative he requires an equall communication of things in a proportion Arithmeticall in the distributive an ordination of persons in an equality Geometricall commutative and distributive These disputes are full of prudence howbeit but legall only and carnall not such as satisfie the law of God not of just weight in his sight but the justice of faith is that which tried in the ballance of the sanctuarie is approved for good Which relies not upon whatsoever action or quality of worth in us but upon the free mercy of God in the sole incomprehensible merit and mediation of Christ The allegation of ſ Zaleucus Phocensium legislator inquit Deus non colitur sumptu aut tragaedijs captivorum sed qui Deo vult placere eum oportet bonum esse non sulum actione sed etiam proposito justorum honestorum operum Plato in Epinomide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Cato Si Deus est animus c. Hic tibi praecipuè sit purâmente colendus Zaleuchus Plato Cato for inward justice may bee as easily answered namely that no workes of our owne be they outward or inward will serve the turne to justifie us before God For fortitude and temperance in the one they sought their owne or some other ends not Gods glory in the other there was no more then a restraint as in the case of chastitie in Alexander toward Darius daughters so in the rest depending thereupon neither was that ever in their thought which moved Ioseph to that singular resolution Shall I doe this thing and sinne against God I conclude against all humane workes that our justification to consist only t Ita clamat universa Doctrina prophetica Apostolica Lament 3.22 Psal 88.1 89.1 Es 64.6 Mark
these nations whose hearts fainted and were provided for bread for them to feed upon They laboured also to perswade them that it was against decency a thing dishonourable and dishonest to yeeld to the inhabitants and therefore chose rather to bee stoned to death which they threatned then to give way to the false rumour of the other spies tending to the disgrace of the honesty comely and commendable carriage of so renowned a people who marched under the conduct of the Lord of hosts himselfe whose power is invincible Howbeit those misreporters caused the assembly pittifully to crie out into this complaint that they should fall by the sword their wives and children should be made a prey Whereupon the Lords indignation for nothing incenseth him more then incredulity waxed so hot against them that had not Moses interceded he had utterly destroyed them Neverthelesse upon his mediation his wrath was mitigated and executing his present judgement upon the perfidious and obstinate spared for a time the unbeleevers yet so that he denied them entrance into the land of Canaan permitting their c Numb 14.22 Cal haanashim omnes viri Arias Mont. but Trem. Iun. homines pueri mulieres qui non immurmuraverant vel sexu vel aetate veniabiles Whereby it appeares that he thought the women that murmured not spared because of the weaknes of their sexe children and women that murmured not together with Ioshua and Caleb to inherit it Whosoever among them was twenty yeares old and above fell in the wildernesse protraction of punishment was granted others The precipitious d Numb 14.44 presumption of them which went up with Joshua and had disswaded made a forfeiture of their carkasses But Ioshua and Caleb with the harmelesse age or e Cum innoxia aetate vel sexu sex entred into the land of promise wherefore the better sort preferred honour before welfare the worse present and soone perishing ease and safety before ever-living never dying honesty But f Divina autem sententia eos probavit qui honesta utilibus praestare orbitrabantur Eos verò condemnavit apud quos ea quae videbantur saluti poriùs quam honestati accommoda praeponderabant the approbation divine was for them who judged honesty to excell utility and the sentence of condemnation against them who when they were laied both together to make choice of did cast aside honesty and clave unto profit rather for the preservation of their health CHAP. IX Fraud and filthy lucre in the Clergy to bee a foule staine to their decency the comelines of Davids and Naboths honesty to be a faire ornament to all men and of right to be exemplary WHerefore nothing is more base then to carry no loue to honesty and love to be troubled daily with the gaine of merchandize degenerating from auncient simplicity nothing more ignoble then to have an heart boiling with covetousnes gaping after the wasting of anothers patrimonie when it should be elevated to behold the splendor of honesty and the orient beauty of true prayse Hence-ariseth the hunting after an inheritance gotten vnder the colour of continency and gravity which is abhorrent from the drift of Christian profession For in the mystery of science so cleped whatsoever is involved being set abroach and compounded of deceit is voide of what desert is due to simplicity In such as hold no office in the Church the ambitious affectation of purchase To leaue to posterity earthly possessions for inheritance not so convenient as to leave them the sound records vnder our testimony of true religion This is the duty of every good Christian and specially of those of the Clergy or hereditary possession is deemed incongruous It standeth with good congruity for such whose glasse of their life is neere runne out to testifie freely what they haue in their iudgement resolved and so solidly that it may need no second emendation because it is no honesty to keepe backe what abridgements were provided for others and what they might justly chalenge at their hands as a due debt Yea because it belongs either to a Bishop or minister to seeke to profit all as farre as possibly he may and to be against the good of no man Lastly in such a case where one side cannot be eased but the other must of necessity be damnified there it is more cautious and commodious neither to be releived then either to sustaine aggreivance Of this sort are pecuniarie causes for the most part Wherefore in these it is not for an Ecclesiasticall person to intervene because therein it cannot be but that he vpon whom the damages fall hath frequently the harder verdict and howsoever it is he so supposeth for that by the benefit of mediatorship his adversary prvaileth Now it belongs to a minister to hurt no man and to bee willing though he bee not able for this rests onely in the power of God to pleasure and profit all men In the cause of life to hurt one in daunger who ought to be holpen is not without great sinne In a pecuniary cause to purchase hatred is no parte of wisedome Indeed on the contrary side for mans safegard and preservation greivous troubles oftentimes arise and arising ought to be indured and being indured ought to be reputed an honourable and glorious peice of service For the ministeriall function this rule is to be set and to be observed constantly and inviolably that thereby no man sustaine hurt no not provoking unto it or by some injury done doth iustly offer offence For he is a good man and may be a tutor to the best doctor in the church that said If I haue recompensed a Psal 7.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. him that rendred me evill yea I haue delivered him that vexed me without cause For what praise is it we haue not hurt him that hurt not vs But this is a vertue that being hurt we pardon the offence forgiue the wrong What an honest part was it in David the annointed of the Lord and heire apparent to the Kingdome when he could haue taken away the life of the King his enemy in whose throne he was assigned to succeed yet would hee spare b 1 Sam. 24.7 26.11 him How commodious was it both for himselfe and his successour and for all subiects to learne thereby loyaltie and fidelity to their owne Princes to dread and reverence them and not to rebell against them In this his action therefore honesty was put before utility and utility came behind honesty as lesse worthy But thinking this a small matter he had c 2 Sam. 1.21 22 23. Elegies of lamentation at his funeralls mourning and grievously complaining in this wise O yee mountaines of Gilboa upon you bee neither dew nor raine yee mountaines of d Sedei thereumoth of sadah ager rum elevari Hebr. agri elationum When hee styles them mountaines of death either it is his owne using Metonymia effecti or else in
that translation then in custome For it is not in our vulgar death For there the shield of the mighty is cast downe the shield of Saul as though he had not beene annointed with oyle The bow of Ionathan never turned backe neither did the sword of Saul returne empty from the bloud of the slaine and the fat of the mighty Saul and Ionathan were swifter then eagles stronger then lyons Yee daughters of Israel weepe for Saul which cloathed you in skarlet hanged ornaments of gold upon your apparell What mother did ever so bewaile her only sonne as this man bewailed his enemy who could so lay out the commendation of his best friend as hee doth him that layed snares continually for his life How piously did he lament with how great affection and feeling The elements could not without terror behold this horrible slaughter and therefore with-held their influence as a curse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did hee bewaile him The mountaines withered upon his propheticall malediction and the divine power made up in full measure the just sentence of the maledicent In so much that at the spectacle of the kings death the very dumb elements themselves paid the punishment What was the cause of holy e 1 Kings 21. Naboths death but the contemplation of honesty For when Ahab the King required his Vineyard promising him money for it hee deemed such an unworthy bargaine as to be made an instrument to set a price upon the patrimonie of his fathers The Lord f Ibid. v. 3. keepe mee saith he from giving the inheritance of my fathers to thee That is let not God suffer me to fall into so great infamy let him not permit so heinous an offence to be extorted from me From mine own tribe mancipiously that repugnantly to the mind of the Lord to alienate the least portion of inheritance allotted Levit. 25.23 Numb 36.7 Read Tremel Iun. notes Verely the Lords inhibition is not of alienation of Vines for the Lord hath g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur no regard of them nor of earthly possessions but of the right of the fathers after his owne constitution Naboth might have accepted of some other among the Kings vineyards and so have beene inrolled among his best esteemed friends which is reckoned no small preeminence in this world but hee liked not to make profit by such foule worke For wee need not doubt but that hee might have bettered himselfe by commutation Hee liked not to triumph in the ruines of his tribe but liked rather to undergoe perill with honesty Vtility twofold common and speciall Permitteth by connivency if not consent false and forged testimony impudently to passe upon Naboth to his condemnation This hee did though afterward upon judgement denounced against him and his house hee seemed to be sorry for his fact 1 King 21.27 The sinne of these is a skarlet one there falshood and homicide in graine packed by perjury polluted by the effusion of innocent bloud then profit with ignominie When I thus mention profit I meane such as is vulgar and in frequent use with worldlings not such wherein remaines the grace of honesty The King himselfe might have extorted what hee desired but he thinkes it an impudent part and therefore upon his slaughter was touched with griefe Jezabels greedinesse of gaine likewise immanity void of all humanity savage cruelty without the least sparke of cōmon honesty civility was by the horrible scourge of the revenging wrath of God justly requited All fraud therefore is dishonest The very ballance of deceit and the false measure in matters of small worth are execrable For if in the market where all things are vendible and in common commerce imposture is punished may it be without reproofe among the offices of vertue Salomon guided by the sacred spirit censureth and condemneth the ioynt vsage of the great h Prov. 20.10.23 thohabath of thahab signifying abominari or aversari because we turne away from that is uncleane and small weight to a fraudulent intent and so the double measure as i Prov. 11.1 By a borrowed speech to bring it into more detestation and to make knowne his sore hatred against it Prov. 16.11 uncleane and accursed in the sight of the Lord and as an abomination the course and common receptacle of that banefull sin of imposture depriving daily the poore hungry soules of their due bread and releife And on the other side for the incouragement of the honest and vpright heart he highly commendeth true and perfect ballances whatsoever iust weights of the bagge as the worke of Gods speciciall mercy toward the miserable and most pleasing to him being the father of all compassion CHAP. X. That vices ought to be blotted out with vertues comming in and faith to be kept with the perfidious and fraudulent which by the president of Ioshuah toward the Gibeonites is made evident IN all things therefore fidelity is comely iust dealing aceptable the measure of equity pleasant What shall I speake of other contracts and cheifly of the valuation or a buying a Conceptio or coemptio praediorum of lands or transactions b Agreements upon communication and compacts Is not that the right forme of honesty when our buying and bargaining is performed bona fide or vnder a good intent toward our neighbour and when dolus malus a subtile and sinister intent is removed Likewise doth it not well accord thereunto that where guile and falsehood is deprehended the delinquent should be obnoxious to double dammages Every where the consideration of honesty doth overpoise whatsoever opposits among the rest delving fox-like fraud out of her denne discovereth and dislodgeth her Hence it is that propheticall David c Psal 15.3 levied with so steady an hand that dexterously composed sentence of his vniversally to direct in our trading and commerce that he which rightly inioyeth a seate in Gods tabernacle carrieth ever in his recognizance within his brest this embleme doe no euill to thy neighbour Wherefore not only in contracts wherein the faults of whatsoever is to be sold ought to be opened and unlesse the seller albeit hee hath resigned over his right to the buyer shall make knowne they are all voide by the action de dolo malo but also in all dealing of what kind soever betweene man and man no deceipt but sincerity with simplicity and the naked truth ought to be shewed This old forme de dolo which is not so much the forme d The sentence of the Scripture and of the Civill law doe accord in the matter de dolo of the Civilians as the very sentence of the Patriarch doth the divine Scripture evidently expresse in the booke of Ioshuah For when a fame was spread abroad among the people of the Land the water of the red Sea and of Iordan to have beene dried up to give passage to the Israelites a fountaine to have flowed out of a rocke
calamities also did Moses put an end by his prayers All these miracles performed hee plainly and without imposture and this is his praise his admiration that the punishments inflicted were by the finger of God solely working in his ministery taken off even from the enemy This exceeding meeke and gentle person as it is written of him knew for a x Numb 12 3. certainty that the King would not keepe touch yet thought it his part upon request evermore to procure a removall of the plague upon hurt received to blesse upon cause of just offence to remit Hee cast forth his rodde and it was turned into a y Exod. 7.10.12 serpent which devoured the roddes of the Egyptians signifying that the word should be made flesh which should evacuate the deadly poyson of the cruell serpent through his most gracious remitting and pardoning of sinne For the rodde is the plaine z Heb. 1.3 9.4 Aarons Rodde word regall replenished with all power and the a Virga enim est Verbum directum regale plenum potestatis insigne imperij ensigne imperiall The rodde was made a Serpent because hee that was the Sonne of God was borne of God tooke flesh of the Virgin and was made man who as the Serpent b Numb 21.9 Iohn 3.14 exalted in the Crosse so hee upon the Crosse infused the medicine of his bloud to cure all humane ulcers Whence the Lord himselfe saith As the serpent was exalted in the wildernesse so shall the Sonne of man bee lifted up There is beside another signe belonging to the Lord Jesus which Moses did For hee putting his hand into his bosome it was made as c Exod. 4.6.30 white as snow doing the same againe it was as his other flesh which denoteth first the fulgor and brightnesse of the divinity of the Lord Jesus then the d Postea susceptionem carnis in qua fide credere omnes gentes populosque oporteret assuming of flesh in which it behoveth all nations and people of the world by an assured faith to beleeve Not without cause did he put his hand into his bosome because Christ is the right hand of God in whose divine and withall incarnate nature whosoever beleeveth not shall bee with Pharaoh scourged for a reprobate who albeit he would not give credit to the signes which Moses wrought by the hand of God yet when the plagues lay heavy upon him for the mitigation of them was compelled to e Thus the Lord mighty in power forceth them to stoope to his judgements that regard not his precepts submit himselfe Who was the meanes of mitigation of the judgements but Moses This was his honest dealing toward an enemy Now toward his owne people how rare was the affection of his honesty when for their preservation sake hee desired his owne name to bee expunged the f Exod. 32.32 booke of life Tobias likewise plainely expressed a forme of honesty when hee forsooke the banquet prepared for him to g Tob. 2.4 burie the dead of his owne people and invited the needy that escaped the h Vers 2. chapt 1.16 sword daily to his table but most of all i Chapt. 1.18 Chapt. 7.11 Raguel who being dealt withall about his good will in bestowing his daughter in mariage concealed not her infirmities lest thereby hee might have seemed to circumvent her suitor Therefore when Tobias the sonne of Tobias desired her to be given him he answered that by the law hee had right to her as a kinsman but he had given her to seven husbands who all dyed The just man was more jealous of anothers harmes then desirous to bestow his owne daughter How briefly resolved hee all questions of the Philosophers that might arise upon the point They have three tractates concerning the faults of houses to bee sold whether namely they ought to be kept from the knowledge of the buier or laied open this man thinkes not good to cover no not so much as the secret frailties of his owne daughter Hee affects not to move but was moved for her We need not doubt likewise of much more honesty in this man then in them because there is no comparison to be made betweene the cause of matching a daughter and the matter of commerce for money Let us further consider another thing which being done in the time of our fathers captivity bare the prime beauty of honesty For honesty is hindered by no adversity but therein is more illustrious then in prosperity In the middest of bonds weapons flames servitude which to free men is more grievous then all punishment amidst tormentors the ruins of their countrie the dreadfull terror of the living where such tragedies were acted amidst the wofull beholding the l Maccabees 7.8 bloud of the slaine the care of honesty was not interrupted but when their mansions were converted into ashes shined forth most gloriously in their affections Their study was not to bury their gold nor hide their silver thereby to reserve it for their posterity but in their extreamest calamity they had an eye to the safegard of their honesty This was in price with them together with their holy religion and therefore for the preservation hereof when they were to goe into Persia they hid the sacred fire in secret m 1 Maccab. 1.19 and solitary place signing it with a seale and covering it with silence which is the surest guard That the impure might not pollute nor the bloud of the slaine extinguish nor the vgly shape of ruinous heapes abolish this was their sole indevour Religion the roote and crowne of honesty was that only which by their captivity could not be wrested from them rightly then did they fixe their care vpon it rightly also did they forecast to fasten it vpon their posterity These a long time after when God put it into the mind of the King of Persia to restore the temple in Iudea and the lawfull rites at Ierusalem returning with Nehemias together with the of-spring of these Preists who had hid the fire of the Lord taken from the altar lest it should haue perished comming to the place being a valley in stead of fire found thick water which he commanded them to draw vp bring it to him sprinkle it vpon the wood Thus then which is to be admired at the sun obscured before with clouds suddenly breaking forth with his bright beames a great fire was kindled to the exceeding ioy of them all Nehemias * Orabat Nehemias psallebant sacerdotes hymnum Deo vsque quò consumptum est sacrificium prayed the priests sung an hymne to God so far forth vntill the sacrifice was consumed which comming to the eares of the King of Persia he built a temple there many gifts were dedicated to it It had the appellation of Nephthe which is purification and of Epathar given it by Nehemias It is found in the descriptions of Ieremy n 2 Mac. 2. commanding the
mercy seate may find remission Whatsoever fault hath crept into this worke O Christ pardon it Thou hast vouchsafed to make me a dispensor of thy heavenly mysteries we of the ministerie are all thy messengers but not Ex libro ejus 5. cap. 1. de fide equally all because thou hast bestowed thy gifts according to thy good pleasure Wee are all O Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 6.1 Chrys in his Tractat on the shepheard and sheepe coworkers together blessed is hee that bestoweth his talent to the best advantage Blessed is hee that buildeth upon the foundation of faith in thee gold 1 Cor. 3. silver pretious stones If our diligence satisfie not men let it suffice when we shall render our account to thee that we have done our best indevour Make them that reade this learne being purged thereby with the working together of thy sacred spirit from their corruptions to shine as gold tried in the fornace in the beauty of holy duties Thou art the good Samaritan cure the wounds of the people powre in wine and oyle heale the breaches of the land It is overwhelmed with vanity covered with injustice it swarmeth with intemperance lyeth naked and is stripped of zeale fortitude courage and constancy in the cause of the maintenance of thine honour of syncere doctrine vertuous life true practise after much profession many religious exercises and perusing multitudes of godly bookes We acknowledge that this increaseth our sinne heapeth an heavier judgement upon us with-holdeth thy love from us and incenseth thine indignation when wee bring not forth answerable fruits Adde therefore we beseech thee deare Saviour the fire of thy Spirit to warme our affections and by the flames thereof so kindle our spirits that we may bee moved forward with a fervent affection in the way of a pious conversation abounding in all manner of good workes for the great glory of thy Name the credit of our profession the continuance of thy Gospell the turning away of thy judgements long threatned yet hitherto in thy unspeakable mercy with-held from us And because of thine inexplicable love toward us and merits above that we are able to aske or thinke with thy heavenly Father for us our humble duty also binding us thereunto stirre us up through the fervency of the same spirit of strength to seeke continually at thy mercifull hands by hearty and earnest praier the increase of thy speciall blessings upon thine anointed the breath of our nostrels King Charles with his royall consort upon Prince Charles the rest of the royall Progeny the Princesse Palatine likewise and her Princely issue upō the house of Levi and the whole Common-weale of this kingdome from the highest to the lowest Incite us we instantly pray thee in the last place but not with our least but best remembrance unto all thankfulnesse for thy primarie mercy unto us for the same our most religious and vertuous Iehoshaphat the continuance of the pretious jewell of thy Gospell under him our gratious Soveraigne Cause us in sincerity of soule in a burning desire and indevour to render for both these then the which nothing in the world can be greater not unmindfull of whatsoever benefit beside to thee our only Redeemer with the whole undividable most sacred Trinity one in Nature three in Person infinitely worthy to receive of the whole familie in heaven and earth of Angels men and all creatures everlasting honour and glory immortall praise and benediction Amen The translation of St. Cyprians Epistle ad Cornelium fratrem being then B. of Rome de sacerdotibus reformandis IN Deutronomie Deutr. 17.22 the Lord God speaketh saying And the man that will doe proudly and not hearken unto the Priest or Iudge which shall be in those dayes even that man shal dye and all the people when they shall heare it shall feare and shall do no more wickedly In like manner to 1 Sam. 8.7 Samuel when he was despised of the Iewes they have not despised thee but they have despised mee The Lord likewise in the Gospell Luke 10.16 hee which heareth you heareth me and him that sent me and he that rejecteth you rejecteth me who rejecteth me rejecteth him that sent me And when he had clensed the leper Math. 8.4 goe saith he and shew thy selfe to the priest And afterward in the time of his passion when hee had received a stroke John 18.22 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a servant of the high priest and when he had said to him dost thou so answer the high priest The Lord against the high Priest answered nothing contumeliously neither from the honour of the priests detracted any thing but vindicating rather and shewing his owne innocencie If I have evill spoken upbraid me of the evill but if I have well spoken why smitest thou me Also in the Acts of the Apostles blessed Paul when it was said to him Act. 23.4 Dost thou so charge Gods high priest in reviling him albeit the Lord being now crucified they began to bee sacrilegious impious and bloudy neither did reteine at this time any of the priestly honour and authoritie notwithstanding thinking upon the very name it selfe howbeit voide and being a certaine shadow of a Priest was affraid I knew not brethren saith he that he was the high Priest For it is written thou shalt not speake evill of the ruler of thy people When these so great and such like and many other examples doe goe before us whereby the priestly authoritie is strengthened by divine verdict what manner of persons dost thou suppose them to be who being enemies to Priests and rebels against the Church Catholike are neither terrified with the threatning of the Lord forewarning them neither with the vengeance of the judgement to come Heresies and schismes whereupon they grow up For neither have heresies risen or schismes sprung up from any other ground then from hence that obedience is not given to Gods Priest Neither one Priest for the time nor one Iudge for the time is thought to bee in Christs stead to whom if according to magisteriall office divine the universall brotherhood would dutifully submit themselves there would be no moving at all against the Colledge of priests no man after divine judgement after the suffrage of the people after the joynt consent of the Bishops would make himselfe a judge not now of the B. but of God No man in the breach of the unity of Christ would rent asunder the Church no man pleasing and swelling apart abroad would build up a new heresie unlesse if there bee any of so sacrilegious temerity and reprobate mind that hee may thinke a Priest to bee made without the judgement and ordinance of God when the Lord saith in the Gospell g are not two sparrowes sold for a farthing and neither of them falls to the earth without the will of your Father when hee saith not the least things to bee brought to passe without the will of God can any one imagine
service of God but leaving all slew his oxen and gave the rest for to feed the poore Off. l. 1. c. 30. p. 71. Egyptian learning because rejected by Moses may bee a caution for schollers evermore to mixe their humane studies with Divine Fr p. 25. line 20. Enemies called strangers Off. l. 1. c. 29. p. 67. to spare their lives is honestie Off. l. 3. c. 14. p. 44. Envie must be fled from and cast out Add. 139. Epicurus Off. l. 1. c. 13. p. 27. l. 2. p. 3. Equitie and justice confirmeth kingdomes Off. l. 1. c. 19. p. 48. Esau and Jacob Off. l. 1. c. 33. p. 82. Esters happy successe the companion of a good cause a comely and honest part was it in her to hazard her life to deliver her people Off. l. 3. c. 15. p. 55. Ethiopia its Etymologie Intr. p. 3. line 25. Ethnicks confesse the truth of the Scriptures Fr. p. 19. line 27. their constant opinion through all the East that the Ruler of the world should come from Iudea Ib. p. 20. line 9. They aspired to eternitie in some sort Ib. line 18. confuted out of their owne writings Pref. to 3. booke p 3. line 4. They come short of wisdome divine Ib. line 11. Euphrates Etymologie Intr. p. 4. line 25. there line 12. for confronting reade affronting Hebr. Perah from the roote parash expandere The confluence of rivers which Auxe Justice compared to it Ib. p. 5. Excommunication when to be denounced Off. l. 2. c. 27 p. 66. Exorcisme Off. l. 1. c. 44. p. 105. F Fables not to bee admitted according to Scripture Off. l. 1. c. 21. p. 50. Faith as mentioned Rom. 14.22 23. not to be expounded conscience Fr. p. 16 line 13. for place reade sense Faith because the foundation of good workes hath eternall life Off. l. 2. c. 2. p. 4 yet not as a worke but as an hand and instrument to take hold of Christ For so it Iustifieth Fr. p. 8. line 25. From the faith of Abraham Isaac and Jacob God himselfe takerh witnesse Christs tender love to support faith Off l. 2. c. 5. p. 11 12 13. Faith in keeping promise Off. l. 1. c. 29. p. 68. Faith implicite without sure confidence in our selves not conscience insufficient to salvation Fr. p. 10. line 2◠Famine in Samaria Off. l 3. c. 6. p. 19 22. c. 14. p. 53. l. 2 c. 11. p. 29. Favour gained by heedfull respect Off l. 2. c. 7. p. 21. To be shewed rather toward poore then toward rich Off. l. 2. c. 25. p. 65. Our Fathers of Christian Religion and among us whosoever is most sanctified hath nothing but what he hath received Fr. p. 4. line 32. p. 5. line 2. Fidelitie the way to procure love Off. l. 2. c. 8. p. 24. Fire sacred of Iewes Off. l. 3. c. 14. p. 49. Effects thereof Ib. p. 50. 51. Flights end to bee respected Flight from wrath of God Add. p. 140. Flatterie Off. l. 1. c. 47. p. 110. No part of fortitude Ib. c. 42 p. 103. Fornication flie from Add. p. 139. Fortitude Ethnick differs much from Christian Fr. p. 26. line 24. without justice no vertue Off. l. 1. c. 35. p. 84. fuel of iniquitie Ib. wherein consists Ib. c. 36. p. 86. described p. 87. line 4. reade is cast downe with no adversity Its effects Ib. At warre with vices Ib. c. 39. p. 93. Enters lists of duell not divell with anger no comma must be there before rifling Fortitude seene in suffering Off. l. 1. c. 41 p. 98. Fraud in dealing deserves expulsion by Davids example Off. l. 3. c. 10. c. 11 p. 38. Fraudulent friendship Ib. line last for prosecution reade persecution Friendship the upshot of all vertues and why Ill. p. 2. l. 31. p 3. line 1. Friendship Christian Fr. p. 28. line 19. Off. l. 1. c. 33 p. 82. Friendship and honestie sort well together so that honestie hath the preeminence Off. l. 3. c. 15. p. 56. Moderation to be kept therein Ib. c. 16. p. 57. Friend is a defence Off. l. 2. c. 7. p. 24. in the Margin for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and line 18. for but is reade but it is and line 30. for it reade he Friends part to open to his professed friend secrets of the kingdome of God Off. l. 3. c. 16. p. 62. Gods friend that doth his command Ib. Vnanimitie of mind in true friendship Ib. Disastrousnesse therein growes from ungratefulnesse Ib. Nothing so heinous in Judas the traitor as unthankfulnesse This traitor was prefigured in Achitophel Faithfull Friends commendation Off. l. 3. c. 16. p. 58. ought to bee prevented by his friend in every good office Ib. Friendships description Ib. harboureth not pride nor disdaine Tried in adversitie Ib. friend swell with pride to be taken downe by him that beares him good will True Christian friendship which is the Communion of Saints how gracefull Ib. p. 60. Ineffable friendship of the 3. children whom devouring fire could not divide Ib. Such David and Jonathan He that is unfaithfull to God cannot be a friend to man Ib. Friendship not to be valued by wealth Friendship of the poore better then of the rich Ib. p. 61. poore mans happinesse in friendship above the rich no man flattereth him Guardian of pietie Off. l. 3. c. 16. p. 60. Not found in disparitie of manners how to be ordered betweene superior and inferior Bitternesse to bee avoided betweene friends Ib. G Galatian and Tyrian Merchants in fame in old time Off. l. 2. c. 14. p. 35. Gate and gesture discovers what is in the heart Off. l. 1. c. 18. p. 37 38. Geometricall questions too farre carried Off. l. 1. c. 25. p. 58. Gibeonites Off. l. 1. c. 29. p. 2. 66. l. 3 c. 10. p. 34. how Joshua deceived by them Ib. p. 35. Gift good or bad according to affection Off. l. 1. c. 3. p. 71. Gihon Nilus the same Temperance compared to it Intr. p. 3. line 16. 21. Vaine Glorie Off l. 3. c. 5. p. 17. to be avoided by Christs example Ib. Gluttonie Add. p. 133. line 23. God one alone to be is agreed upon by all Nations the dissenting is about the Mediatorship Fr p. 3. line 8. God the giver of all vertue in the confession of Pagan and Papist together with us Fr. p. 4. line in Margin 1. Good and honest according to nature Off. l. 1. c. 46. p. 108. 109. Goodnesse doth more insinuate it selfe into our minds for the imbracing of it then ought beside Off. l. 2. c. 7 p 17. Gold taken in Scripture for wise inventions Intr. p. 2. l. 24. Goliah Off. l. 1. c. 35. p. 84. Gothes enemies to all good letters Fr. p. 10. Grace preventing Fr. p. 13. line 2. universall Graces sinister Tenet the more branne not braine for that misimprinted is found in it Fr. p. 13. line 29. Grave resting place Off. l. 1. c. 12. p. 23.
prophets because they beare malignant spirits and against the truth Maister teacher one Math. 23.8 Marie the Mother of our Lord her modestie Off. l 1. c. 18. p. 46. Marriage Off. l. 1. c. 32. p. 81. Martyrdomes glorie which provoked persecutors Off. l. 1. c. 42. p. 102. Mauritania Intr. p. 3. line 25. Meates taken for good workes Off. l. 1 c. 24. p. 77 78. Men generated for the cause of men and that they might profit each other Off. l. 1. c. 28. p. 64. Melchisedech Add. p. 130. Mercy Off. l. 1. c. 11. p. 19. l. 2. c. 28. p. 67. Mercy not to bee truly found in Ethnicks Fr. p. 30. line 9. Meruit in our Author no more then praevaluit Merite disavouched Fr. p 11. Off. l. 1 c 31. p. 77. Metaphysicks Off. l. 2. c. 17. p. 46. used there no otherwise then according to the nature of the word Method Pref· in l. 3. p. 1. line 18. Midianites Off l. 1. c. 29. p. 66. Minister Off l 1. c. 50. p. 120 121. line 5. that is wanting c. 36 p. 88. unworthy unjust may preach the Word and administer the Sacraments Off l. 2. c. 24 p. 60 Ministers duty Off. l. 1. c 50. p. 123. 124 Modesty Off. l. 1. c 18 p. 35. c. 19. To be observed in the motion of the bodie p. 47. shadowed in Priests of old putting on linnen breeches Ill. p. 41 Moderation in our speeches and precepts to be observed Off. l. 2. c. 22. p 56. Moderation of friendship Off l. 3. c. 16. p. 57. secretly to be admonished p. 58 not easily to be changed ib. Molestation disturbeth the appetite Off l 1. c 47. p. 111. 112. shakes off reason Ib. Moneyes love in our dayes above measure yea in our Authors dayes Off l. 2. c. 2. p. 54 Its contempt that forme of justice Ib. c. 27. p. 67. Morall Philosophies antiquitie Fr. p. 6. line 27. Moses averse to the learning of the Egyptians Off. l. 1. c. 25. p. 59. his praier in silence Off. l. 3. c. 1. p. 2. His mansuetude Off. l. 2. c. 7. p. 17. a comparison betweene his acts and Joshua's Ib. c. 20. p. 50. good dealing toward enemies l. 3. c. 14. p. 48. Motion of the body is a kind of speech of the mind Off. l. 1. c. 18. p. 47. 48. Motions of the mind to be watched over Ib. c. 47 p. 111· Mothers incouragement of her children to constancie in Religion Off. l 1. c. 4◠Musculus Off. l. 1. c. 49 p. 117. N Naboths death Off. l. 3. c. 9. p. 38. Naturall instinct for office or trade to be followed Off. l. 1. c. 44. p. 105. The knowledge of precepts concerning honest actions inherent in nature Fr. p. 2. line 27. Nature the Mistris of modestie Off. l. 1. c 18. p. 39. Punishment is inflicted for voluntarie not for naturall vices Ib. c. 45. p. 109. Nature a direction how to order our courses in matter of commoditie and discommoditie also for speeches Off. l. 3. c. 4 p. 12. Nathan Off. l. 2. c. 5. p. 10. In Nehemia's time sacred fire found how and where Off. l. 3. c. 14. p. 50. Nephte and Epathar the Appellations of the sacred fire Ib. Nilus and Gihon the same Intr. p. 3. line 16. Nimrod Pref. in lib. 2. p. 5. line 3. O To Obedience some brought by flatterie some by money Off. l. 2 c. 23. p 58. Offices division Off. l 1. c. 9. p. 15. what moved St. Ambrose to write upon that Argument viz Psal 39. Off. l. 1. c. 7. p. 13 Office how pertinent to Divinity It s Etymologie Off. l. 1. c. 8. p. 14. In Tractate of office not duties of the body but of the mind intended Ib. 35. p. 84. Officers unjust resisted Off. l. 2. c. 18. p. 47. Such as follow evill counsell come to nought Ib. Ohel moed Hebr. Tabernaculum conventus the tabernacle of the Congregation Off. l. 2. c. 20. p. 49. Opportunitie in speaking Off. l. 1 c. 7. Order Off. l. 1. c. 24. p. 57. Orphans Off. l. 2. c. 29. p. 71. Other mens things to bee looked after before our owne private respect viz. tending to edification and soules health and that according to Christs example Off l. 2. c. 27. p. 67. where likewise willed to bridle our owne will For otherwise it cannot be but that wee shall not choose but preferre anothers cause to our owne and with all breake out into rash censure against him P Panaetius Off. l. 1. c. 10. p. 16. hee and Tullie wrong for offices Paradise Intr. p. 1◠2 3 4. where rea e thus line 20. the Lord Jesus Christ is as the fountaine comming out of Paradise the 4. vertues of the soule as those 4. rivers divided afterward into 4. springs The 4. Vertues are compared to those foure Parthians Off. l. 1. c. 5 p 11. Passions enumeration Fr. p. 24. Church of Pavia Off. l. 1. c. 29. p. 72. Patience Ethnick Stoicall Christian Intr. p. 23. line 28. breeds Pusillanimitie Fr. p. 18. line 27. Peace Off. l. 2. c. 30. p. 74 75. Perfect how to be understood Off. l. 3. c. 2. p. 6. perfectio Off. l. 1. c. 11. p. 18. where line 28. young by b reference in Margin put for d V. 20. Perfection no where but in the life to come Off. l. 1. c. 48. p. 115. 116. Pearles of price Intr. p. 2. line 3. Peoples joynt suffrage in the election of a Bishop the voice of God in Valentinian the Emperours opinion Test p. 1. line 21. Pharisie and Publican Off. l. 2. c. 17. p. 46. Phiolsophie Christian and Ethnick how they differ Off. l. 1. c. 6. p. 11. c. 9. Philosophie Ethnick acknowledgeth God to be the true good Fr. p. 3. l. 6. It s defect Ib. p. 17 18. The erronious opinion of their manie Philosophers p. 21. our Authors proofes manifold confirming Divine philosophie farre to excell Ethnick Ib. p. 31. Pref. in lib. 2. 23. Philistims Etymologie Off. l. 1. c. 29. p. 68. Pietie toward God Prudence fountaine of all goodnesse Fr. p. 25. line 29. Pilades Orestes Off. l. 1. c. 41. p. 102 Pison Root Pasah crescere Intr. line 25 hath divers appellations p. 3. Pishons interpretation p. 2. line 2. p. 3. line 8. Prudence compared to it Pisotigris Intr. p. 3. line 28. Pitie praised Off. l. 2. c. 21. p. 52. Pious Pref. in lib. 3. line 8. Plato Off. l. 3. c. 5. p. 15. l. 1. c. 12. p. 22. where correct Pluto by Plato Dame Pleasures baites Add. p. 137. Poore and persecuted suffring wrong ought to be relieved Off. l. 1. c. 16. p. 33. poore present before our eyes shew the state of Christs humiliation Off. l. 2. c. 21 p. 54. Popes or Bishops of Romes supremacie shaken Fr. p. 5. line 32. held of Fathers of that age but a brother Ib. p. 6. yea some of them better esteemed then he Ib. line 16. Off. l. 1. c 23. p. 51. Popular grace how procured
〈◊〉 〈◊〉 〈◊〉 aure sonus 1 COR. 10.20 What the Gentiles sacrifice they sacrifice to Divels and not to God LONDON Printed for Iohn Dawson 1637. TO THE RIGHT REVEREND FATHER in God and my very good Lord GODFERIE L. Bishop of Glocester My very good Lord IT is not without cause that the Apostle speaking of good Workes breaketh forth into this Epiphoneme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this I will that thou affirme that they which beleeve in God bee carefull to maintaine good workes and afterward let ours learne so to doe and that St. Iohn the Divine ioynes with him ratifying the same from the infallible testimonie of the Spirit when mentioning the blessed estate of them that die in the Lord addes withall that their workes follow them For where the effect is found there and no where else the cause undoubtedly is in place which is a lively saving and iustifying faith Neither can they be denied to be Via regni si siant non timore sed amore non formidine poenae sed dilectione iustitiae Which is that St. Augustine requires for the inside but because that is knowne only to the Searcher of all hearts we must in caritie goe no further then to what is outward and esteeme good workes as they are good and profitable for men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the truth is it redounds greatly to the discredit of the professors of the Gospel especially to those of eminent place to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without fruit our neighbours of New Windsor and their posteritie are exceedingly bound to your Lordship for your most gracious and liberall contribution for the better ornament of their Church and market place as also for the maintenance among them the perpetuitie of that morning watch of divine service to the great honor of God and stirring them up to holy devotion The remembrance whereof together with your Lordships right Christian disposition to the daily and continuall practise of charitie was a speciall motive of this my Dedication VVe all admire his vertue who was able to say Iob 21.15 I was an eye to the blind and a foot to the lame I was a father to the poore and his loynes have blessed me In these barren and frozen dayes of Hospitalitie who doth not admire your Lordship from whose gates the poore never depart with an emptie bosome Blessed is hee Psal 41. as the Psalmist speakes that iudgeth wisely of the poore St. Laurentius that holy Martyr Archdeacon to Sixtus Bishop of Rome when the tyrant Decius sought the spoile of the treasures of the Church cried out Horum manus meaning the hands of the poore thesauros ecclesiae in coelum deportaverunt For these are truly the treasures in which Christ remaines 2 Cor. 4.7 we have this treasure in earthly vessels according to the blessed Apostle and it is written I was hungrie and yee gave me meat I was thirstie and yee gave me drinke I was a stranger and yee tooke me in Afterward punctually what yee have done to the least of these yee have done to mee For this cause our holy Father himselfe witnessing it Offic. l. 2. c. 28 sold the very goods of the Church the sacred vessels themselves namely to redeeme the captives being in extreame and miserable servitude wonderfull compassionate was hee to the poore and in that your Lordship rightly resembles him therein being an acceptable piece of service to God worthily is it presented indeed to your Lordship and published in your name Take therfore for your L ps everlasting comfort what that divine Father hath August in Lucam Serm. 3 5. Qui sunt qui habebunt tabernacula aeterna nisi Sancti Dei qui sunt qui ab ipsis accipiendi sunt in tabernacula aeterna nisi qui eorum indigentiae serviunt quod eis opus est hilariter serviunt In the meane time receive this my travell of translation I most humbly desire your good Lordship as a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pledge of my ancient love toward you and true affection to honour that speciall grace of Commiseration so eminent in your Lordship And thus with my heartiest petition to the God of all goodnesse for your Lordships long life and much happinesse to the further benefit of Church and b Munisicentissimus Episcopus tam pater est Patriae quà m Ecclesiae Common-weale I rest Your Lordships poore Orator in all humble dutie Ri. Humfrey Cause rendred for the translation of the Fathers THeir authoritie is next to the sacred scriptures and they are expositors of them giving great light to them neither are their interpretations and commentaries of small strength and worth to perswade that what sense they giue of them should not bee neglected 2. Their writings afford us a true chronologie of the times how they haue passed what hath beene done in each severall age what doctrines haue beene maintained for orthodox what rejected as erroneous and hereticall 3. Their sweete and pithy sentences are of invaluable weight proceeding from the profoundest iudgement and rarest invention conceived not with humane wit but by divine grace which appeares by this that none in our dayes can attaine to the like excellency therein 4. No examples of holy life bee found since the Apostles comparable to theirs for devout prayer fasting charitie care of the flocke commited to them courage for the convincing of error arising in the Church beating downe sinne with the due punishment thereof by their good discipline joyned with decent order and reverend governement 5. The synods or Councels were called but they were assigned to be speakers presidents cheife pillers and compilers of what soever therein was acted and effected 6. The translating of them is a meanes to bring them out of the dust and darke corners wherein they lye rotting and consumed with moths and to set a new coate and flourish vpon them to reviue their blessed memory to honour them and to give them their deserved comendation more narrowly to sift out their true tenets and to discover their frailties the one being a good marke for imitation the other for devitation Andreas Schottus published 600. Greek Epistles of Isidorus Pelasiotes out of the Vatican Library An. Dom. 1628. whereof there was another edition the yeare following in Greek and Latine which argues that the hands of the learned are ever in action this way labours most acceptable to the Church of God 7. This will be as a spurre to stirre vp to the reading of them and to examine how that which is translated accordeth with the originall will make them more familiar better knowne bring them more easily to hand to more frequent and certtaine vse 8. It hath beene accustomed in all ages to translate them and if the Greeke fathers might be turned into the Latine tongue why might not the Latine into other Languages Pisanus Burgandio presented as a worthy peice of worke to the councell of Pope Alexander the
obeyed idols For he hath said unto you yee cannot serve two r Math. 6.24 masters Your priviledges the Virgins consecrated to God have not and do the Virgins of Vesta challenge them Why do you seek to the Bishops and Priests of God when you have preferred before them those prophane Petitions of the Gentiles We cānot receive the fellowship of a strange error What will you answer to these words That you are a child so mistake your selfe Every age hath its perfection ſ Tendernesse of age is not sufficient excuse where true religion hath beene before planted in such as fall into idolatrie in Christ All childhood replenished with faith is approved of God Objection Even little children caried with an t Daniel 3.16.18 1 Mac. 2.20 2 Mac. 7.2 undaunted courage have cōfessed Christ against their persecutors What wil you answer to your brother wil he not say to you I thought not my self brought under by u Gratian his brother was slaine by the wile of Adragathius the Captaine of Maximus the tyrant Socra Scholast lib. 5. cap. 11. trechery because I left thee Emperor I grieved not todye because I had thee mine heire I mourned not to part with the Empire because I beleeved my commands chiefly in the matter of divine religion should continue throughout all ages These titles of pious vertue had I erected these spoyles of triumphs over the world these trophees over the divell that booty plucked from the adversarie of all mankind in which stands eternall victory had I offered up what more could my greatest enemy take from me Thou hast abrogated my Decrees which hitherto hee which lifted up armes against me hath not done I receive in my body a more grievous wound now that my Statutes are condemned of a brother I am in danger by thee in the better part of my person That before was the death of the body this the darkning of vertue Now my Empire is abolished and which is more grievous it is abolished by those neere to thee by those neere to me and that is abolished which my adversaries said would come to passe in me If thou hast willingly yeelded thou hast condemned my faith if unwillingly thou hast betrayed thine owne Therefore which is more heavy in thee also am I in danger The complaint of his Father Valentinian who being in great honour with Iulian in his warres rather then he would doe sacrifice flung away his sword girdle Socrat. Schol. lib. 4. lib. 4. Cap. 1. What likewise will you answer your Father who in more bitternesse of heart will question you saying O my sonne thou hast judged too too much amisse of me imagining that I used connivency toward the Gentiles No man durst bring me such tydings that the heathenish Altar was set up in the Roman Court I never beleeved so great an impiety hereafter possibly to bee committed that in that common counsell of the Christians and Gentiles the Gentiles would be permitted to sacrifice that is that the Gentiles would be suffred the Christians being in presence to insult and that the Christians should be forced against their wills to bee present at their sacrifices Many and sundry crimes there were in the time of my raigne but whatsoever came to light I punished If there were some lurking in obscuritie whose deeds no man discovered to me may they be therefore said to have had my approbation Thou wrongest mee much in thy censure if thou judge that strange superstition not mine owne faith hath preserved the Empire Wherefore seeing you manifestly perceive O Emperour that if you shall suffer any such Decree to passe no small injury to be offered thereby first to God next to your renowned Father and brother I desire you would take into your princely care what you shall understand may specially further your salvation with the Lord for the time to come The Relation of a A man of great estimation in the City of Rome for his learning and eloquence Socrat. Schol. lib. 5. cap. 14. This is he whom that worthy Archbishop Hutton styleth a famous Senator but a sworn enemy to Christian religion in his Sermon preached at Yorke and printed Anno Dom. 1579. Symmachus the b Praefectus or Lieutenant hee which in the absence of the Emperour and Consull had all authoritie granted him and according to his proper office had power to heare and examine all causes of what nature soever within an hundred miles of Rome intra centesimum lapidem Governour of the City to the Emperours perswading them that the ancient rites about the Worship of the Gods ought to be kept WHen first the most Honourable Senate and alwayes at your service knew vices to be under the censure of the lawes and saw the tumour of the last times to bee used to bee launced by well devoted Princes following the authority of the good age it vented thereupon the griefe wherewith it was long pressed commending to me againe under their command the legation of their complaints To whom for that cause was the audience of the chiefe Prince denied heretofore by the malignant that your justice Lord Emperours Valentinian Theodosius Arcadius famous victors and triumphers alwayes * Soveraigne Augusti joyntly concurring might not afterward be wanting Wherefore performing a double office I doe both as your Leiutenant over the City further informe of her publick affaires and as her embassadour manage her imposed charge There is here no disagreement of wills because now men desist to give any credit to c Viz. to the Court Maxime that dissention among Princes servants is a great meanes of the Princes profit it and if there happen to bee a dissent the ministers of some d Cineas King Pyrrus Embassadour told his Master that the Roman Senate appeared to him a Councel-house of many kings Plutarch An allegatiō of the love of the Gentiles among themselves Kings are injoyned with their best indevour to accord the same To be loved reverenced is more worth then an Empire Who can indure such an opinion that the private emulation of vertue is against the good of the Common-weale The Senate doth deservedly pursue them who preferre their owne power before the reputation of the Prince But our travell doth attend with continuall care on your Clemencies renowne For to what is it more commodious that we defend the customes of our Ancestors the rites and destinies of our countrie then to the glory of the times of your Empire Which is then greater when yee acknowledge nothing to be lawfull that crosseth the manner of your parents proceedings Wee require againe therefore the forme of religions which for a long season were profitable to the state Surely let the Princes of both sects of both opinions bee numbred and ye shall find that he which raigned immediatly before embraced the Ceremonies of his fathers and that he which came up next after him removed e Allegation for the connivency of
Christian Princes at the Ceremonies of the Gentiles which is answered by St. Ambrose in the conclusion of the insuing Epistle them not If the Religion of the ancient make not an example let the connivency of their successors make it good Who among the Barbarians is so free from ambition a See what advantage is taken because not utterly removed but that he requires the erecting of the altar of Victory We are wary because of the time to come and does avoyd the ostentation of such things Howbeit * Or let us honour the name though the power and deity bee denied that honour which is denied to the divine power let it at least be given to the name Your eternity oweth many things to the Goddesse f Allegation for the defence of the Goddesse Victorie which is not answered because not so important as some other points untill toward the end of the Replie Mars Bellona and Victoria were called Dij communes Victory and shall yet owe more Let them bee against this power to whom it hath brought no profit but continue ye your friendly patronage to triumphs This power tyeth every one by vow let no man denie that to be had in adoration which he professeth to be in his vow and optation If so bee that likewise there be no just avoydance of all this it is meet at least that there be forbearance from the promotions of the Court. Performe I pray you that what we received being children the same being old men we may leave to our posteritie Great is the love of custome Very deservedly was it that the deed of g Constantius the Father of Constantine the Great was singularly affected toward Gods word Euseb Hist Eccl. lib. 8. cap. 14. was no partener with the enemy Maximinus in the persecution of the Church but a preserver thereof Euseb lib. 8. cap. 19. but hee is not here meant There was another Constantius who had to wife Placidia the daughter of Theodosius Magnus by whom hee had Valentinian the third of that name Emperour he was made Emperour by Honorius neither doth Symmachus meane him for hee dyed almost immediatly after his creation Socrat. Schol. lib. 7. cap. 24. But Constantius the sonne of Constantine the Great who was and dealt against the Ethnick sacrifices and for that cause was bitterly hated of such sacrificers Socrat. Schol. lib. 3. cap. 1. Though he were an Arian and an enemy to such as held the clause of one substance yet was hee likewise an enemy to Paganisme He therefore is the Prince the Relater here girdeth And whereas that seemes opposite hereunto when Ambrose in his replie reports him nondum sacris initia tum mysterijs is thus to be understood that though he were not as yet baptized yet could he not abide to see the contamination of thr Ethnick altar And concerning Baptisme he followed therein his father and was not baptized untill a little before his death Socrat. Schol. lib. 3. cap. 37. Constantius stood not long You are to avoyd all examples which in your owne knowledge were soone after removed We have a care so to eternize your name and fame that the future age may find no cause therein of any correction Where shall we sweare to your lawes and words with what religion shall a false heart be terrified that he ly not in his testimonie All places are filled with the Majestie of God neither is there any place safe to the perfidious but to affright from offending the presence of religion availeth much That Altar it is that holds all men in concord that Altar it is that makes the faith of all men agree in one neither doth any thing bring more authority to our sentences then an orderly proceeding by oath which determines all things Shall therefore the civill seate lye open to perjury and shall my famous Princes whose persons by publike sacrament remaine secure thinke this allowable But divine Constantius is reported to have done the same Let us follow that Prince rather in matters of lesse consequence If some others h This vaine speaker feareth not to gird the good Emperour Constantine the great himselfe as Rabshekeh did Ezechiah Is 36. the Athenians Paul Acts 17. had not erred before him hee had never attempted any such thing * Allegations in former page and this that legally bound to keepe the Gentile Sacraments 2. concerning Constantius 3 of Gods presence by setting up an idoll 4 of the power of the Altar and Gods of the Gentiles for their meetings For the fall of the former stayeth up him that followeth the reprehension of the antecedent example is the emendation of him that succeedeth And as for the i His father Valentinian was of a mild disposition molested not the Arrians though hee himselfe held the faith of one substance Socra Schol. lib. 4. cap. 1 nor the Ethnicks as it should seeme but took this course to reverence and advance those of his owne profession father of your Clemency it had beene pardonable if in a matter then newly set abroach hee had little regarded the breath of some envious persons Is it fit that wee should make the same defence for our selves and shunning the envy of men imitate him in that which is disallowed Let your eternity take rather the deeds of the same Prince which you may more worthily draw into use Hee tooke away nothing from the priviledges of the holy Virgins hee filled the priesthoods with nobles he denied not expences to the Roman ceremonies and through all the passages of the eternall Citie he followed the joyfull Senate he saw with a pleasing countenance the places of the images hee read the titles of their Gods set on high demanded the originall of their Temples admired the founders of such monuments And whereas himselfe followed other religions these hee reserved for the Empire For every one hath his owne custome every one hath his owne rites The divine * Id est God the first mover as Aristotle the first beginning as Plato teacheth of all goodnesse mind bestoweth k Dij patrij sive tutelares upon the cities divers keepers divers kindes of worship As soules to children in the wombe so the fatall l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meander Quique suos patitus manes Virg. Genij good or bad Angells are assigned to the people of the world as their gardians To m Allegation of Vtility and prosperity this may we adde utility and profit which above all things tyes the Gods and men together For since the causes and reasons of things are obscure whence shall we suppose the knowledge of God was most commended to us but by the records and monuments of prosperity Now if antiquitie brings n Pagans are wont to alledge antiquity in defence of their superstition It was so with Romanus the Martyr by Galerius his captaine which made him make an apologie for the eternitie of Christ Foxes Monum 125. authority