sold themselves for perpetuall slaves incontinently perished with hunger Commiseration toward these was accounted no vertue but humane passion Plato himselfe knew not what charity meant Dionis Halic Deformed children by the law of Romulus were exposed and stifled Vedius Pollio Dion in Aug. fed Lampreyes with the bodyes of his slaves they were set vpon the Theater with naked swords to slay one another for to make pastime to the people no more regard therefore had they to them then to brute beasts In their politicall government they never speake of them Alexander Severus Lamprid. in Alex. poesie Quod tibi fieri non vis alteri ne feceris seemes to be learned from Christ because never put in practise among the Gentiles herein Christian princes and people exceed them For they erect Hospitals for them and Kings have their Almoniers Paynim religion fills men with pride perswades that naturally vertuous Christian abats pride of heart and shewes that naturally wee are sinfull Paynims perswade to revenge Christians to patience yet so that in the cause of holy religion they might shew themselves magnanimous It is false therefore which is Machiavel of Religion Maxime 3. objected that perswasion to patience breeds pusillanimity For who more valorous in undertaking the defence of a right cause then Abraham Ioshua David and in after times then Constantinus the great the two Theodosij Iustinian They which were guided by the rules of Ethnick Philosophie cared not to be inwardly vertuous as may appeare by the examples of those of greatest reputation for vertue among the Romans as of Caesar Pompey Cicero and even of Cato of Vtica himselfe for his heart no lesse then theirs was sore swolne with an aspiring desire devoide of humilitie and conscionable comportment But such as followed the precepts of Christian philosophie sought not outwardly onely but so to adorne their hearts and consciences with vertues as in truth they might best please God Numa Pompilius ceremonies were disavouched by Quintus Petilius hereupon it was resolved by the decree of the Senate that his bookes touching the same should be publikely burnt as damageable to the Roman cōmon-wealth Never truly affected councell did disallow the Christian faith the Doctors of the Christian Church have confuted the Heathens out of their own Aug. de Civ Dei Firmianus Lact. Institutions books which no man could the Christians out of sacred books None of the sacred bookes have at any time been lost but the Goths being enemies to all good letters making irruptions into Gaule Italie Spain burnt as many books of the ancient Paynims as they could find Ethnicks themselves confesse the truth of the Scriptures as Trebellius In Clau. Pollio that Moses was familiar with God Annal. l. 21. Cornelius Tacitus though calumniating the Iewish religion yet acknowledging that the King of Egypt made the Hebrewes depart out of his countrey for many maladies wherewith the Egyptians were infected not denying that Christ was put to death in the time of Tiberius by Pontius Pilat his Lieutenant in Iudaea Lib. Annal. 15. Moreover hee and Suetonius speaking of Vespasian say That it was a constant opinion through all the East countries that from Iudaea should come the Ruler of the world The antiquity of Christian religion is above the Pagan For there was no Greeke or Latin author but was after Moses who writ his bookes many hundred yeares before Homer Berosus Hesiod Manethon Metasthenes and whosoever beside Empedocles and Plato maintaine contrary to other heathen Philosophers that the world had a beginning yet by lean reasons and not of that solidity as do Christians The Gentiles aspired in their mindes to Cicero in Som. Scipionis Plato in Phaedo eternitie in some sort which may be seene in their worthy acts to keepe their names in perpetuall memorie some reasons they had which lead them to it as that God being just would not equally deale with the good and bad and from the brevitie and miserie of this life and thereby most unhappy of all creatures if no felicity were to be found after death but yet without assurance according to truth The resurrection of the body is a thing incredible to the Heathen Philosopher because he holds from A privatione ad habitum impossibilis est regressus Arist privation to habite regression to bee impossible But it is to bee considered the Supra rationem non contra potentiam facientis est ratio facti considera authorem tolle dubitationem Aug. Ep. 8. ad Volus power of God the author thereof to bee aboue not against reason thinke of the author and remove the doubt his omnipotency is reason sufficient The Epicurean Philosopher maintaineth Fortune to rule and over-rule in the world the Astrologer all sublunarie bodies to be governed by the efficacy and influences of the starres certaine Philosophers incorruptible bodies only not corruptible to be subjacent to Gods providence Stoicks the perpetuall connexion of causes the indeclinable order of things which they call Arost de mundo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because knit together without impediment which is fatall necessitie and unavoidable the enumeration whereof to every one that understandeth the first principles of Christianity is confutation enough The Ethnick had some knowledge of the corruption of man as that the soule is wrapped up in continuall perturbations and passions the body subject to innumerable troubles disquietnesse and violent untowardnesse but was ignorant the fall of our first parents to be the first and true cause thereof Plinies indefatigable study and for his profound knowledge in the mysteries of nature is such as few or none have attained unto worthy the penne and praise of learned Yet Tacitus commending him to posterity in his deniall of the immortality of the soule hath made himselfe a monster in nature and more prodigious then Vesuvius that devoured him One of his line or Not himselfe for he lived in the time of Vespasian to whom he dedicated his naturall history name that wrought for the Euseb 1.3 C. 30. ceasing of the persecution of the Christians to Trajan the Emperour knew as much Many things saith he Natur Histor l. 7. C 55. are found to live longer then men yet no man divineth of their immortality It was the vanity of Democritus to promise the reservation of the bodyes of men when himselfe being dead revived not Why must the body rise againe but for that it followeth the matter of the soule but after death where is cogitation where the sight the hearing or whereupon is it imployed The dead are made gods when they cease to be men what doe they else but as other living creatures doe vent out their last breath What a madnesse is this life to be iterated by death What rest shall there bee at any time to that is begotten and borne if the sense of the soule remaineth in sublimitie and the ghosts Post sepulturam aliae atque aliae manium ambages wander above and beneath
remedie What may this dealing be termed robbery or biting usury For as robbers attend their times to lay hold of passengers so dost thou waite and espie thy opportunity whereby as an unhappy cruell and craftie copesinate thou maiest incroach upon the Commons to gripe away their goods and h Captantur tanquam latrocinij tempora quibus in viscera hominum tanquam durus insidiator obrepas In many kingdomes there is a legall restraint for the usurer that deales in money but none for him that trades in wheate hee keepes it fast therefore in his granaries under locke and key untill hee may have a vent at the highest rate and then making open sale thereof hee passes it away to them that will give most and if there chance at any time to come in a glut it goes not then off but must bee reserved and set apart for a better mart creepe into their bowels to devoure them Imminent danger by his thicke casting in gaines as it were at a Lottery into the usurers bookes hangs over and is daily heaped upon the head of the borrower Thou multipliest by usurie thy closely couched graine as an usurer thou hidest thy wheate in a corner yet dost as a common Factor make open sale of it i Quid imprecaris malè omnibus quia major futura sit fames quasi nihil frugum super sit quasi infaecundior annus sequatur Where seemes to be quia for quasi and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 maimed which is the cause that the copie being imperfect and so often elsewhere there lyes no necessary tye upon the translator Why dost thou use k Out of a selfe-love to envy the welfare of the world out of a private lucre to labour after publicke losse is a preposterous and pernicious craft malediction against all Countries as if thereby the famine would grow sorer the yeare would become more barren no fruits would be left This thy cursed lucre is against the common good of all mankind Holy Ioseph opened the barne dores to all shut them against none neither tooke hee the price of the provision of corne but set a perpetuall and no wayes unsupportable taxe upon the subject in stead thereof hee l Like to Nehemiah chap. 5.14 inriched not himselfe thereby but so disposed of things in his provident care that he prevented the like exigence in the ages to come Thou hast read what construction the Lord Iesus made of the doings of that covetous worldling and his greedy scraping together being a cruell m Captatorem frumentarij pretij inhauncer of the rates of corne whose n Luke 12.17 possessions brought in so great aboundance who how much soever he had yet brake he out into such complaint of his extremity as if he had beene the most necessitous begger What shall I doe I have not where to lay my goods I will pull downe my barnes and build greater When hee knew none other but that his soule might be taken from him the next houre Hee knew not whar he might doe but remained as one in a wofull streight and wanting food to susteine his life A strange humour his barnes would not hold his harvest and yet hee o Prov. 13.7 Whatsoever he hath he is sensible of nothing else but of poverty his faith is settled upon nothing else but necessity repines at his need Wherefore Solomon speaketh truly hee that withdraweth p Prov. 11.26 Relinquet illud nationibus non haeredibus Corne shall leave it to the q Leom of lom gens Ib. nations not to the heires because the gaine of covetousnes comes not to the hands of the successors For what is vnlawfully gotten strangers devouring it it is scattered r Prov. 11.29 as it were with certaine raging blasts of winds and he addeth ſ Ibid. 11.26 He that snatcheth vp grain is cursed of the people but blessing is vpon the head of him that selleth it Thou seest therefore that it is an honest mans part where corne is to disperse it and bestow it not to inhaunce the prizes thereof to the aggreivance of the commons That is not therefore to be reckoned for t If charity pitty and piety may be heard speake they will all with one voyce cry downe such vtility vtility where more prejudice falls vpon honesty then comes credit to utility CHAP. VII Strangers in the time of famine not to be driven from the city which by certain examples produced is proved not only to be dishonest but also discommodious BVT they likewise who inhibit strangers the benefit of the city as to expell them at such time as they ought to be holpen to separate them from the commerce of their common mother to deny them the fruit of her birth diffused to all her children to a Averruncare to purge as are vines with vine-hookes renounce their society of conversing together already begunne with whom there was a common right with them to be vnwilling in the time of necessity to impart assistance is it a thing to be allowed of Wild beasts abandon not those of their owne kind and shall a man exclude his owne flesh Both wild and tame beasts take the food which the earth administreth as common to all creatures Even these are freinds and each of them how feirce soever foster them of their owne sort onely man which aboue all should cherish the sprigs of the same stocke is at deadly feude with his owne bloud How much better did that person who when he was growen in yeares the commons as in the case of famine or other like extremity their custome is seeking to inhibite strangers the city called together as being more eminent and bearing the charge of the Lievtenant the cheife and wealthier citizens required a common consultation and being assembled shewed That it was a barbarous thing to thrust out strangers from among them and no better then to cast off common humanity and as great an evill as to deny meate to a sicke man ready to perish We suffer not the very dogges vnder our tables to be vnfed and doe we extrude them of our owne mold made after the image of God out of doores and so affamish them How incommodious also were it so much people to be made dead to the world and on whom cruell b Quos dira conficeret labes confusion might take hold so many great persons memorie to perish c Quantos vrbi suae perire to their city who were wont to be an ayde to vs either in paying subsidies or in matter of traffique and marchandise and that wholy of themselves d Neminem famâ aliená juvari without the assistance of others of more credite at the vtmost we may protract the time we cannot expell the famine yea rather so many dressers of the ground so many husbandmen failing it must needs follow the subsidies in graine to faile for evermore Shall wee then exclude these the
that we may commit nothing unseemly or undecent wee ought to bring these two to the consideration of things for examination sake that is to say both time and diligence For there is nothing wherein man doth more excell the rest of the living creatures then that he is partaker of reason searcheth into the causes of things seeketh to know his Creator in whose hands is the power of life and of death which governeth the world with his becke and to whom we must know that wee are to render account of our actions Neither is any thing more available to the leading of an honest life then to beleeve that hee shall bee our Judge hereafter whom nothing bee it never so secret can deceive nothing uncleane uncomely dishonestly disorderly carried can doe other then offend nothing vertuous decent honest put in due order or place can doe other but please and delight wherefore it is ingrafted in all men by nature to search out the truth because this is as a loadstone to draw on the study of knowledge and as a whetstone to sharpen the desire To excell this way is acknowledged by all men to bee a matter of the greatest worth but such as few atcheive and they of that ranke only which bestow no small labour in revolving their thoughts in examining their consultations that they might approch by their c Tit. 2.12 well-doing to that estate to live blessedly and honestly For not every one that saith Lord d Math. 7.21 Lord shall enter into the kingdome of heaven but hee which shall doe the things which I command So teacheth our best Master For the study of knowledge without following the same in our practise I e Luke 12.47 Timeamus fratres Nam si is qui nihil scit dignus est plagis quae excusatio liberabit eos qui scienter delinquunt maximè si doctores fuerint Theodor. know not whether they may not likewise more ingage CHAP. XXVI That the foure Cardinall Vertues are so linked together in one chaine that they cannot bee devided the one from the other THe first fountaine therefore of Office is Prudence Tullius lib. 1. de origine honesti ex quatuor fontibus For what is so compleat in office and duty as to bring and beare affection and reverence to the Fountaine and immediate author The which Fountaine notwithstanding is derived into the residue of the vertues For neither can justice bee without prudence for to examine what thing is just what unjust is no small prudence A great errour may arise in them both without due examination and the spirit of rightly discerning For hee that judgeth what is just to bee unjust or what is unjust to bee just shall bee a Prov. 17.15 execrable with God Doth Salomon say the foolish b Prov. 1.25 Vt quid justiciae abundant imprudentis would none of my counsell when yet their wayes are right in their owne eyes yea abound in c Prov. 26.16 12.15 Eccles 7.18.19 justice Neither againe is prudence without justice For piety toward God is the d Prov. 9.10 1 Cor. 13.5 beginning of understanding whereby we observe that the knowledge of this truth is rather borrowed then invented by the wise men of this world because piety is the foundation of all vertues But the piety of justice is first toward God secondly toward our countrey and parents and moreouer toward all being it selfe also according to the chiefe rule of nature For from our infancy when sense begins first to bee infused wee love life as that gift of God we love our countrey our parents our equals likewise to whom wee desire to bee linked in society Hence proceedeth charity which not seeking her owne things preferreth others before her selfe and this to doe is the principall worke of justice It is a thing likewise ingrafted in all living creatures first to seeke their owne safety to beware what may hurt to desire what may profit As food as their couches whereby they may defend themselves from dangers showres the Sun which is part of wisdome Adde hereunto that all kindes of living creatures by a naturall instinct flocke together first to those of their owne kind then next to those of another kind as wee see kine with their heards horses with their droves especially like with their like to be delighted Stagges also to be joyned with Stagges and for the most part with men Now concerning the desire of procreation and of-spring as also the love of generation what shall I say for in this there is a speciall forme of justice It is manifest therefore both these and other vertues to have a neere affinity betweene them For both fortitude which either in warre doth preserve our countrey from the Barbarians or at home doth defend the weake or our fellowes from robbers is full of justice and to know with what counsell it may defend and helpe to take also the opportunity of time and place it is the part of prudence and modesty and temperance it selfe without prudence cannot understand what the meane is cannot know what opportunity is and to give according to measure belongeth to justice And in all these magnanimity is necessary and a certaine fortitude of the minde and for the most part of the body that every one may fulfill and accomplish that he desireth CHAPTER XXVII That which the Philosophers call the first Office of justice and that which they call the second Office to bee excluded by us but the third to be borrowed from us IUstice therefore is referred to the society and comunity of mankind The forme of society is divided into two parts namely into justice and beneficence which they call liberality and benignity Justice seemeth to me to be of a higher nature liberality of a more acceptable That consisteth in censure this in goodnesse But the very first office it selfe of justice in the account of the Philosophers is excluded with us For they say that to bee the first forme of justice that no man hurt any unlesse provoked by injury which is made voide by authority of the Gospell For the Scripture willeth that the Spirit of the Sonne of man be in us which came to conferre grace not to inferre injury Moreover they thought such to bee the forme of justice that every one should esteeme of things common that is publike as publike and of things private as his owne Neither is this according to nature For nature doth poure out all things to all men in common For so God commanded all things to be ingendred that the feeding of earth might bee common to all and therefore there might be a certaine common possession of all Nature therefore hath ingendred a common usurpation and possession a private right wherein they say it hath pleased the Stoicks to resolve all things begotten in the earth to bee created for the use of man but men to bee generated for the cause of men that they among themselves
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
more glorious then the sunne and being compared to the light it selfe it is pure above all the goodly order of the starres For the night followeth the light and interrupteth it but neither malice nor any evill whatsoeuer is able at any time to darken or dimme prudence We haue spoken of the pulchritude thereof and haue confirmed the same by the testimony of the scripture it remaineth that we teach by the authority of that divine testimonie that b Wisedome or prudence described which our author as we may see in this and the next chapter compared together vseth indifferently it hath no fellowship with vices but an inseparable conjunction with other vertues in which is the grace of spirituall eloquence pure without humane mixture full of certainty sanctity sharpenesse and sublimity loving goodnesse inhibiting nothing that tendeth to well-doing gentle stable secure comprehending all vertue fore-seeing all things CHAP. XIIII That Prudence is an associate and companion of all vertues and a principall assistant of theirs in the suppressing of cupidity and lustfull desire WHerefore Prudence worketh all things hath comfort and commerce with whatsoever is good For how can it give good counsell unlesse it have justice unlesse it put on constancy feare not death be called backe from it by no terror be turned from the way of truth by no flattery be terrified by no banishment but knoweth the whole world to bee a wise mans countrey standeth not in awe of poverty is perswaded that nothing can be wanting to him in whom in contentation there is a whole world of riches For what can be more honourable then that man which cannot be moved with gold which hath money in contempt and which doth looke downe as from a certaine high tower upon the concupiscences and lusts of men without any tainture in himselfe Hee that shall be able thus to doe shall be thought no ordinary man but one farre above the common ranke Such a one is pronounced a Ecclus. 31.8.9 blessed which being rich is found without blemish and hath not gone after gold who is hee saith the text and wee will commend him for wonderfull things hath hee done among his people And indeed how should it bee otherwise but that hee should bee much admired who despiseth riches which the most part of men preferre before their owne safety and many before their owne lives The censure therefore of frugality and the authority of b Continentiae autoriâ—â—â— continency doth become all men especially him that excelleth in c Deut. 17.17 honour lest his owne treasures should possesse his heart who is in eminent place Et pecunijs serviat qui praeest liberis and lest he should make his money his master who hath children under his subjection That better becommeth him that hee bee in mind above his treasure and in due observance beneath his friend For humility increaseth favour This is most commendable and worthy a primarie man and of chiefe place not to have a common desire of filthy lucre with the Tyrian Factors and Galatian Merchants neither to place all good in money neither in a mercenarie manner daily to calculate his gaines what they may bee and to cast them over and briefly to summe them up CHAP. XV. Of liberality which doth consist not only in the distribution and well bestowing of goods but in the due care of benevolencie toward the poore and in the imparting of counsell and good advise for the benefit of all men IF so be that it be a laudable thing to carry a sober mind in respect of riches how much better is it to get the love of the people by liberality neither by that which is superfluous where is importuni y neither by that which is too streight where is indigency and want But there bee many kinds of liberality neither only toward them who in the disposing and dispensing of almes for the sustentation of life need daily reliefe but also toward the sustenance of those and providing for them who are ashamed to make their need publickly knowne that is to say so farre forth as the common provision for the poore bee not thereby exhausted For I speake of the necessity which may fall upon him that beareth rule in some office as in the office of the ministery all dispensatorship that intimation bee given to the Bishop and not concealed but that it being made knowne provision bee appointed for such as are in necessity especially if it come not by effusion and riotous wastfulnesse in the time of youth but by some oppression or losse poverty or otherwise cast upon him by the hand of God so that hee is not able to sustaine the ordinary charges that must needs be had for himselfe and family It is great liberality likewise to redeeme the captives and deliver them out of the hands of their enemies to preserve from death and especially women from defilement to restore children to their parents being stolne or otherwise taken from them and againe parents to their children being under imprisonment and citizens to their countrey These things are too well knowne in the spoiling of a Sclavonie Illyrium and Thracia for b Quanti in the Latine Fathers is the same which quot as here quanti venales erant toto captivi orbe how many were there captives in all places of the world set to sale and what price was made of them being no more in number then would fill one province There were some notwithstanding that would call them backe againe into captivity that were redeemed by the Churches these were more grievous to the poore bondmen then the bondage and thraldome it selfe as who did envie the very mercy extended toward them by others Themselves if they had fallen into captivity would stand upon this that they ought to serve not as slaves but as freemen if they had beene sold then not to deny the ministery of servitude and will they cut off power from others to set them free who have no power in themselves to take off their owne servitude unlesse perhaps it might please the buyer to receive a boone whereby notwithstanding servitude is not taken off but redemption accepted Therefore it is a chiefe part of liberality to redeeme captives especially out of the hands of a barbarous enemy which is devoide of all mercy and humanity unlesse what the price of redemption hath wrought upon his greedy covetousnesse to undergoe the paiment of another mans debt if the borrower bee not able to nourish young infants destitute of food to defend poore orphans deprived of their parents There be some also which for the cause of preservation of the chastity of virgins bereft of their parents doe place them in Matrimony neither doe helpe them forward alone with their care and indevour but are contented also to be at cost with them in the disbursing moneys for their preferment There is a kind of liberality likewise taught by the Apostle b
the chiefest and greatest matters to bee done in the Church of God hee no way knowing nor permitting the same and the priests that is to say the Lords stewards not to be assigned by his owne sentence That is not to have faith whereby wee live By the disposition of God all things are governed namely to give honour to Christ our Lord and God by whose birth and arbitrement we know and believe all things to bee ruled and governed Clearely it appeares Bps. which are without the Church not to be made by the will of God but against the disposition and tradition of the Gospell so the Lord himselfe puts downe and speakes in the twelve Prophets they have set up a King Hos 8.4 but not by me An Index of the context of Scripture which occasionally are expounded in this Volume not otherwise For the number of them in the whole arises in exceeding great quantitie The figures before the Text declare places of Scripture those after where they are found in the worke it selfe What is prefixed afterward for instruction to the Alphabeticall must also be a direction here for the searching them out every one in its due ranke that so it may appeare how they are opened and applied to their proposed ends The old Testament Genesis 1.33 GOd saw all things that hee had made and they were exceeding good Fr. p. 3 2.10 11 12. And out of Eden went a river to water the garden from thence it was divided and became into foure heads Pishon Gihon Tigris Euphrates Intr. p. 2. 2.24 They both shall be one flesh and one spirit Off. l. 1. c. 32. p. 81. 6.5 God saw that the wickednesse of mans heart was exceeding great in the earth c. Fr. p. 14. 10.9 He was a mighty hunter before the Lord Pref. in lib. 2. 12.1 Get thee out of thy countrie from thy kinred c. Off. l. 1. c. 22. p. 52. 47.18 But when the yeare mas ended they came againe the next yeare Off. l. 2. c. 16. p. 42. Exodus 12.11 Thus shall you eate the Passeover with your loynes girt Intr. p. 3. 16.12 He that gathered much had nothing over c. Off. l. 1. c. 30. p. 73 74. 20.26 And the second row shall be an Emeraud or Carbuncle Intr. 2. 20.26 Neither shalt thou goe up by steps to mine Altar lest thy filthinesse be discovered Off. l. 1. c. 18. p. 41. Numbers 3.45 Et erunt mihi Levitae c. The Levites shall bee mine Deuteronomie 33.8 Give to the Levite thy Vrim and Thummim Off. l. 1. c. 50. p. 125. Samuel 1.10.10 Is Saul also among the Prophets Off. l. 1. c. 29. pag. 68. 1.28.1 And it came to passe in those dayes that the people of other nations c. 2.18 21. Then said Joab to Cushi goe tell the King what thou hast seene Intr. p. 3. Kings 1.10.10 It was a true word which I heard in mine owne land of thy sayings Off. l. 2. c. 10. p. 28. 1.21.3 The Lord keepe me from giving the Inheritance of my fathers to thee Off. l. 3. c. 9. p. 31. 2.6.22 Thou shalt not smite them whom thou hast not taken with thy sword Off. l. 1. c. 29. p. 28. Iob. 1.21 As it pleased the Lord so comes it to passe c. Off. l. 1 c. 38. p. 39. 19.21 O my friends take pittie on me c. Off. l. 3. c. 16. p. 59. 21.9 They have waxed old and abound in wealth their seed is established according to their desire Off. l. 1. c. 12. p. 21. 32. Yet shall hee be brought to the grave and remaine in the heape Off. l. 1. c. 16. p 32. Psalmes 4.4 Be angry and sinne not Off. l. 1. c. 20. p. 46 47. 6.9 With thee is the fountaine of life Intr. 7. Title Shiggaion of David which hee sang to the Lord concerning the words of Cush the Benjamite Intr. p. 3. 7.4 I have recompenced him that rendred mee evill Off. l. 3 c. 9 p. 30. 8.6 Thou hast put all things in subjection under his feet Off. l. 1. c. 28. p. 64. 23.8 His mercy shall prevent me p. 13. 26.5 I have hated the Congregation of the malignant and I will not sit among the ungodly Add. p. 128. 27.26 The just man is mercifull and lendeth Off. l. 2. c. 8. p. 24. 30.9 What profit is there in my blood when I goe downe to corruption Off. l. 2. c. 6. p. 14. 34.11 Come yee sonnes and hearken to me I will teach you the feare of the Lord Off. l. 1. c. 1. p. 1. 37.21.37.25.38.13 J was as a deafe man and heard not and as a dumbe Off. l. 1. c. 5. p. 10. 18. 39.1 I will keepe my wayes that I offend not in my tongue Off. l. 1. c. 2. p. 6. 9. 11 12 13. l. 3. c. 1. p. 1. 39.4 Lord let me know the number c. that I may know what I have not attained to Off. l. 1. c. 49. p. 115. 45.9 Kings daughters were among the honorable women upon the right hand did stand c. Intr. p. 2. 51.4 That thou maist be justified in thy sayings and cleare c. Add. p. 135. 52.2 He cutteth with his tongue like a razor Off. l. 3. c. 11. p. 38. 55.6 O that I had wings like a dove c. Off. l. 1. c. 20. p. 4. 55.13 Thou ô man of one mind with me in religion Off. l. 3. c. 16. p. 63. 55.15.59 10. Let them goe downe quickly into the grave Off. l. 1. c. 12. p. 23. 65.1 Praise O God beseemeth thee in Sion Off. l. 1. c. 20. p. 108. 68.13 Though yee have lien among the pots c. Intr p 2. 72 20 Lord in thy citie thou wilt bring their images to nothing Off. l. 1. c 39 p. 119. 82 4. Deliver the poore and needy Off. l 1. c 16. p. 33. 85.8 I will heare what the Lord God will speake in mee Off. l. 3. c. 1. p. 3. 93.1 The Lord hath raigned he hath put on comelinesse Off l. 1 c. 45. p. 107. 108. 112.5 The good man is mercifull and lendeth and will guide his words c. Off. l. 2. c. 8. p. 24. 119 57. The Lord is my portion Add. p. 132. Proverbs 5.15.17.18 Come eate c. Intr. p. 2. 9 5.12 Drinke thou of the water Off. l. 3. c. 1. p. 1. 2. 10.15.11.26 He that withdraweth corne shall leave it to the nations Off. l. 3. c. 6. p. 21. 22. 14 15. Innocent beleeveth Off. l. 3. c. 10. p. 35. 20.1 Wine is prodigall Off. l. 2. c. 21. p. 54. 20.10 Divers weights and divers measures both these are an abomination to the Lord Off. l. 3. c. 9. p. 32. 23.10 When thou sittest to eate with a ruler c. Off. l. 11. c. 31. p 77. 24.30 I passed by the fields of the slothfull Off. l. 1. c. 31. p. 77. 26.4 Answer not a foole according to his foolishnesse Off. l. 1. c. 10. p. 18. 27.10 Better is a neighbour that
Off. l. 2. c. 7. p. 17. Practicall life l. 1. c. 23. p. 51. Praier of Jobs friends why not accepted of the Lord Off. l. 3. c. 16. p. 63. praier in a Bishop of singular consequence Add. p. 132. Praising of an enemie and of an evill man in whom remaines some good parts may seeme to be ratified by Davids praising of Saul Off. l. 3. c. 9 p. 31. Priests how in their office to observe the 4. Cardinall Vertues Off. l. 1. c. 50. p. 123. To Princes loyaltie to bee rendred Off l. 3. c. 9. p. 31. Prodigalitie or lagition taken for the effect of humanitie Off. l. 1. c. 33. p. 79. Promises not at all to be kept nor yet oathes Off. l. 3. c. 12. p. 40 Proportion Arithmeticall Geometricall Pref. in lib. 3. Providence a pillar of Fortitude Off. l. 1. c. 38. p. 91. 92. where line 4. after cogitations must be inserted viz. things to come according to providence riches in respect of better things to be neglected Ib. Providence of God oppugned even by Aristotle with other Philosophers Ethnick Fr. p. 25. Off. l. 1. c 13. Prudence Justice are so concatenated that they cannot bee divided Off. l. 1. c. 8. p. 24 No prudence where heresie or ignorance Off l. 1. c. 24. p. 56. It s definition Prudence and wisdome used by our Author indifferently Off. l. 2. c. 13. p. 33. The whole world a wise mans countrie Off. l. 2. c. 14. p. 34 not moved with gold not touched with taint of concupiscence A wise man is in mind above his treasure and in due observation beneath his friend Ib. p. 35. Pulchrum or that which is faire and lovely Off. l. 1. c. 50. p. 126. Pyrrhus how honestly dealt withall by Fabritius viz. in discovering Physitions conspiracy against him Off. l. 3. c. 14 p. 46. Pythagoras his silence injoyned his schollars for 5. yeares reproved Off. l. 1. c. 11. p. 17. Pytheas and Damon being Pythagoreans their fidelitie inferiour to that in Jephthes daughter Ib. c. 12. p 41. R Rachel Off. l. 1. c. 39. p. 116. Rashly nothing to be attempted Off. l. 1. c. 47. p. 111. where line 22. 23. correct profitable by probable and expunge of after to Reason no good guide in case of religion Fr. p. 14. Instances given p. 16. Rebekahs Etymologie Off. l. 1. c. 20. p. 49. Rehoboam Off. l. 2. c. 18. p. 47. Religion to be used in Decencie Fr. p· 25. line 9. In cause of Religion no dissembling to be admitted Off. l. 2. c. 24. p. 61. Religion the root and crown of honestie Off. l. 3. c. 14 p. 50. Religions inheritance better then all earthly possession Ib. c. 9. p. 29. Resurrection why thought incredible to Ethnicks Fr. p. 20 line 28. Plinies arguments against it Ib. p. 22. fetched from Democritus howbeit in some sort ejusdem assertor Ib. p. 22. Pope John 22. was as very an Atheist as Plinie Ib. p. 23. Reputation must not bee the end of good actions but mercy Off. l. 1. c. 21. p 52. Restitution Off. l. 1. c. 31. p. 76. 77. Reconcilement Off. l 3. c. 16. p. 63. Reconciliation Off. l. 3. c. 14. p. 53· Revenge of tongue evill revenge in warres Gospell cleare against revenge not to be executors against persecutors Off. l. 1. c. 5. p. 9. Ib. c. 29. p. 66. l. 3. c. 4. p. 12. Rich man in estate is a poore creature in the testimonie of his owne conscience Off. l. 1. c. 12. p. 23. 24. With God no man is rich Ib. p. 18. c. 47. where line 4. expunge freely Modesty is rich because the Lords portion Ib. Not the use but the contempt of riches pressed in Scripture Off. l. 2. c. 25. p. 63. Ring Off. l. 3. c. 5. p. 15. Rogues Off. l. 2. c. 16. p. 39. Ib. p. 40. l. 2. c. 56. p. 65. Rome in the case of strangers how sometimes it dealt Off. l. 3. c. 7. p. 26. S Sacrament of Baptisme Off. l. 3. c. 14. p. 52. Salomons wisdome Off. l. 2. c. 8. p. 24. 25 Sathan hath nought in them that are Christs Off. l. 1. c. 49. p. 116. Sclavonie or Illyrium together with Thracia their grievous spoiling of Churches liberalitie commended in their redemption Off. l. 2. c. 15. p. 36. Scripture banquet Off. l. 1. c. 31. p. 78. 79 Scripture rightly divided and fitly applyed by the Minister is as the fat and floure of wheate purest and choisest oyle best wine taken in sobrietie Test p. 2. l. 17 18 19. Serpent Off. l. 3. c. 14. p. 47 48. Shamefastnesse the companion of chastitie Off. l. 1. c. 18. p. 46. Sheba Off. l. 2. c. 10. p. 27. Shimei Ib. c. 6. p. 12. c. 48. p. 114 115. Silence Off. l. 1. c. 2. the Lord by it in the Gospell wrought our salvation Off. l. 1. c. 3. p. 6. It must not be there where commanded to speake L. 3. c. 5. l. 17. The surest guard Ib. c. 14 p 49. In silence great things wrought Off. l. 3. c. 1. p. 2 3. 4. Silence of Pythagoras borrowed of David Not to speak but to heare the Lords precepts most called upon in Scripture Fr. p. 25. Simplicitie of speech Off. l. 3. c. 12. p. 39. where line 3 reade that no man may involve Single life and continuance in Widowhood much magnified by our Author but it is no generall received opinion of the Church and the holy Scripture is of no private motion Off. l. 3. c. 14 p. 49. Sinnes very face is to bee flied Add. p. 40. Sitting what it imports Add p. 127. Slaves how handled among Ethnicks Fr. p. 18. Sobrietie is a kind of Fasting Off. l. 1. c 18. p. 47. Societie divided Off. l 1. c. 28. p. 63. of the godly to be frequented Ib. c. 20. p. 49 50 51. Soule first to bee consecrated to God Off. l. 1. c. 50. p. 123. Speech familiar Off. l. 1. c. 21. p. 48. Speaking commended where no idle word Ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 negotio vacuum Off. l. 1. c. 2. p. 5. In speaking Sathan seekes to insnare Off l. 1. c. 4. p. 8. 9. Spies evill preferred present utilitie before honestie Off. l. 3. c. 8. Stoicks agreement with Scripture Off. l. 1. c. 28. p. 64. l. 2. c. 2. p. 3. Standing imports blessing Add. p. 127. Strangers intertainment acceptable to God Off. l. 3. c. 7. p. 25. Expulsion of them Ib. 76. Susanna her silence commended Off. l. 1. c 4. p. 8. 9. l. 2. c. 9. p. 26. l. 3. c. 14. Syrians Off. l. 1. c. 29. p. 66. T Taciturnitie commendable Add. p. 135. Teacher ought first to learne before he take upon him to instruct Off. l. 1. p. 2. where hic mistaken for hoc viz. hoc est juxta proverbium where according to St Gregories judgement from our Saviours example none should teach in the publick assembly but such as have attained to our Saviours yeares