brotherly not one but every Luk. 10.36 neighbour is to bee esteemed as a friend to doe for a friend not to Exod. 23.34 Ezech. 18.20 die for the saving a friends life but soule is required The like may be said of the Heroicks and noble spirits of the Heathen in peace and warre it is the cause that must magnifie their courage causa facit Martyrem causa facit militem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 palmarium the Offic. l. 1. C. 40. Maccabees sought the glory of God these their own ends and they had their immortall reward and renowne not in heaven but on earth The Gentile Philosophers felicity being in a great confused and almost endlesse variety is by the light of the Gospell as the mist before the Sunne cleane Offic. l. 2. c. 2. 3. vanished away Solons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ovid. Metamorph. Vltima semper expectanda dies is disavouched by Ethic. l. 10. C. 1. Aristotle upon this argument beatitude is an operation according to vertue for so he defineth it the dead cannot worke according to vertue therefore beatitude cannot bee attributed to them which though every Christian seeth how weake it is yet is this the generall tenet of them that it may not bee attained in this life and this is against Christianity The way which is the knowledge of God and good Workes they are ignorant of For this is the way according to Offic. l. 2. C. 2 Christian information leading to it They never dreamed this the only meanes to obtaine that heavenly felicity when they never imagined it to be such at all much lesse the steppes tending to happinesse to bee through many Offic. l. 2. C. 6. sorrowes necessities and afflictions They were not farre indeed from this perswasion in that their fancied Epicureans earthly and likewise therein that what is reputed good in the estimate of the world is an hinderance and what Stoicks evill a furtherance to it For what some deemed to be true concerning the good of prosperity in the phrase of the world accounting it felicity and the evill of adversity as others to bring unto it the imaginary the Christian knoweth by warrant of the Word to be certainely true concerning true beatitude For hee expecteth a sea of salt Mat. 5. Offic. l. 2. 4. sorrowes before he may tast of those sweet rivers of pleasures In the point of friendship fidelity kindnesse benevolence mercy philosophie Christian is farre discrepant from Ethnick For his knowledge reached not to this how then should hee practise it That is that Offic. l. 3. C. 16. there can be no sure friendship in that man who is unfaithfull to God nor of this rare and royall prerogative that God vouchsafeth to a Luk. 16.9 poore Saint in our usuall language a poore naked snake that hee that maketh him Offic. l. 3. C. 16. friends with him by parting with his mammon for his reliefe he shall receive him into everlasting habitations And verily for the Spirit of God assureth it the prayer of a Iames 5.16 righteous man availeth much with the Lord and for stronger evidence an Psal 41.3 instance is given and a promise sealed hee will strengthen him upon his bed of sorrow Christian philosophie also draweth friendship to an higher straine and larger extent teaching to beare with his brothers Eph. 4.2 infirmities and therein to Gal. 6.1.2 Rom. 15.1 support him to preferre him in estimation and yeeld him the Phil. 2.3 Rom. 8 10 precedency above himselfe not to seeke his owne but another Cor. 10.24 Phil. 2.4 mans wealth comprehending therein upon all occasions regard to bee had to the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Gal. 6.10 Lex charitatis sicuti vult proximos amari à nobis ut nos ipsos Calv. in 1 Cor. 10.24 masse of humane race more then to his owne private estate renouncing through selfe-conceipt selfe-respect selfe-love selfe-care pleasing himselfe and seeking to Rom. 15.2 Offic. l. 3. C. 3. please his neighbour in what is good to edification It proposeth such a matchlesse and peerelesse president that all the Examples of the Gentiles Iewes and Christians too were they put together are not worthy to bee paralleled with it shall I say or rather not once to bee Not the three Curij not the two Horatij not Curtius not Codrus not any other because these dyed either by instigation of Sathan for greedinesse of vaine glory or in desperation not any of the Martyrs because by death they could merite nothing mentioned with it namely that the Sonne of God the Lord Christ our Saviour being in the forme of God made himselfe of no Phil. 2 7. reputation to bring us to honour poore to make 2 Cor. 8 4. us rich ignominious under the shamefull death of the Phil. 2.8 crosse to bring us to glory being Rom. ◠10 enemies reconciled us being under the curse for breaking the law of ordinances redeemed Gal ◠5 3.13 Col. 2.14 us being under the tyranny of Col. 2.15 Sathan 1 Pet. 1.19 1 Iohn 1.7 2.2 sinne 1 Cor. 15.55 death and Rev. 1.18 20.6 eternall condemnation ransomed us infranchised us for Hebr. 12.22 citizens advanced us for Revel 20.6 kings and priests adopted us for sonnes and Rom. 8.16.17 heires yea fellow heires with him of his heavenly Father in his kingdome of glory there to raigne Rev. 20.4 1.6 22.5 Psal 16.11 with him where is fulnesse of joy and pleasures such as have neuer entred into the heart of man with the fruition of his presence vision of his countenance which is the perfection of all happinesse for evermore To conclude this part the Barbarians never knew by the teaching of their Offic. l. 2. C. 20. 29. gymnosophists Dryades or the like what mercy meant as appeared by their savage cruelty in the spoyling without all remorse the countries layed open to their furious rapin as Sclavonia and Thracia and as in these our dayes it notoriously appeareth and famously to their eternall infamy brands the Papists by the teaching of their swarmes of Friers but without all fraternity arising up out of the bottomlesse pit as locusts and of the Satanicall brood of Iesuits in name but in their game and garboiles they make in all countries bearing the true and undoubted stampe and character of Iesabels as in their tragedicall stratagems without number every where acted and among the rest in their butcherly French Massacre divellish English Powder treason and in their daily and damnable Italian and Spanish Inquisition Indian upon the poore Savages barbarous and bloudy executions Thus have I taken some survey in producing the agreements and disagreements proposed in a threefold manner of difference And againe the latter in a twofold and herewithall have trodden in the foot-steps themselves of this our father Now lest some man should be offended at the name of philosophie for that the holy Col. 2.8 Apostle hath warned to take heed of such learning wee must wisely observe with a most judicious Divine
longer because they so much tendred in the greatnesse of their love his royall person that they o 2 Sam. 21.17 would in no wise suffer any further that he should sustaine any the least perill for them but that they all rather should thrust forward themselves into whatsoever danger for his safegard and security Thus he not thinking upon the quenching of the light of Israel sought to bind the subject to him in laying open his owne pretious body to the dint of the sword for his deliverance He sought to bind him to him likewise when the twelve Tribes could not accord about his establishment and p 2 Sam. 7.8.31 chose rather then there should arise any discord among them to indure banishment as it were in Hebron then to raigne in Ierusalem Such as tooke up armes against him found justice q 2 Sam. 2.3.13.21 at his hands no lesse then the house of Iudah Abner the strong antagonist of the adverse part tendring conditions of peace he embraced honoured with a r Verse 20. banquet trecherously slaine lamented ſ Verse 31. mourning before the corps which hee layed also in a sepulchre at Hebron among the honourable for there also was Ishbosheth the King t 2 Sam. 4.12 interred afterward revenging his death hee shewed the integrity of his conscience and his guiltlesnesse in the spilling of innocent bloud this in trust among other hereditary rights hee committed to his sonne taking greater care that he might not leave the death of the innocent unrecompenced upon the head of the u 1 Kings 2.6 murderer then that hee might mourne for him after his x Or provide for buriall of his body a Prince of matchlesse puissance and piety due solemnities departure That was no small matter especially in a King to submit himselfe to so low a steppe of humiliation to make himselfe of equall degree with the meanest not to seeke y 2 Sam. 23.16 reliefe to refuse drinke at the perill of others to confesse his z Chap. 24.17 sinne and to offer himselfe to death for the preservation of his people that so the indignation of God might be turned from the guiltlesse sheepe upon the guilty shepheard that had transgressed Behold saith he to the Angell offering to smite I am hee which have sinned and I have done wickedly but what hath this flocke done Let thy hand I pray thee bee against mee and against my fathers house What can be here more spoken of him though there be many other things that make much for his praise For to such as did meditate deceipt and mischiefe against him hee a tPsal 38.12 13 14. 62.1.5 opened not his mouth and as one deafe and that heard not answered nothing againe Hee answered not in railing termes whatsoever befell him When he was traduced when much was derogated by the malitious from him and not a little wounded in his good name hee prayed for them when they execrated he blessed walking in b Psal 101.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. innocentia betham lebabi in integritate cordis mei the roote thamam Hebr. v. 4. simplicity and avoiding the arrogancy of the c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. ver 5. which loves to be seene above others proud he was a follower of them that were undefiled in their wayes when he deplored his sinnes he d Psal 102.9 mingled ashes with his food and teares with his drinke This was his piety this his course usage this his hard measure toward himselfe in his devotions Now his desert is of no lesse regard For it was such that being desired of the whole kingdome all the e 2 Sam. 5.1 2. Tribes of Israel came to him with a joynt consent acknowledging him to bee their bone and flesh and that it was he even while Saul lived who went in and out before them in battell and of whom the Lord himselfe had testified Thou shalt feed my people Israel and shalt bee a captaine over them But seeing God himselfe hath sealed with his owne sacred mouth concerning the whole passage of his life such a record as never the like was given of any man I have found David my servant according to my owne f 1 Sam. 13.14 1 King 14.8 15.3.5 heart what need wee any further confirmation For who walked like him in holinesse and justice to the fulfilling of the will of God how for his sake were the offences of his posterity pardoned and how great prerogatives were reserved and that solely for his sake to his heires and successors No man ever more worthy of love For who would not love him whom he saw so ready to recompence with the dearest pledges of love he loving faithfully and g 1 Sam. 18.3 20.41 higedil of gadal adangeret Ar. Mont. fervently his friends he made himselfe a patterne and president of fidelity to others and expected at the hands of his well-willers the like obligation Hence it came to passe that the h 1 Sam 18.3 21.17 parents preferred him before their children the i 1 Sam. 20.13.30.23 2 Sam. 19.28 children before their parents the k 1 Sam. 19.11 25.25 18.7 wives before their husbands the l 2 Sam. 1.26 husbands before their wives Saul was so incensed against his sonne Jonathan for this cause that hee would have m 1 Sam. 20.33 killed him with his speare disdaining that the friendship of another should prevaile in his affection before the piety which he ought to beare and authority toward a father and before the obedience of a subject toward his soveraigne But so potent was religious piety divine authority and obedience that it bare downe whatsoever was naturall and was predominate in good Ionathan When there is a mutuall reciprocation and vicissitude of good offices betweene lovers and a striving of both sides to exceed this alone is a great provocation to kindle love though there be no other tye nor bond to move forward the same which also is manifest by the examples of faithfull friendship For what is so popular and pleasing as grace is not favour gained by diligence and heedfull respect What so ingrafted in nature as to love sedulity and correspondence in duties and doing like pleasures What so implanted and of so deepe impression in humane affections as to bee induced to love him againe of whom thou art desirous to bee loved The n Ecclus. 29.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Genevenses translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neighbour Wiseman speaketh well to this purpose Loose thy money for thy friend and brothers sake and in another place I will not bee ashamed to o Ecclus. 22.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ar. Mon. protegere to defend but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence it comes is tegere and he that salutes a friend may seeme to cover him with the mantle of love salute a friend neither will I hide my face from him though
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
of Hook Eccles Policie ours that wee are not admonished to take heed of that philosophie which is true and sound knowledge attained by naturall discourse of reason but that philosophie which to bolster heresie or errour casteth a fraudulent shew of reason upon things which are indeed unreasonable and by that meanes as by a stratagem spoileth the simple which are not able to withstand such cunning He that exhorteth to beware of an enemies policie doth not counsell to bee impolitique but rather to use all circumspection The way not to be inveigled is to be armed with that true philosophie teaching against deceitfull and vaine Our author undertaketh the refining the purest and most profitable peece of philosophie which is morality confuteth what is opposite pitcheth eftsoones upon this very argument putting downe the disagreements betweene the Christian and Ethnick proving exquisitely out of the booke of God whatsoever his propositions When S. Paul speaketh of temperance righteousnesse and the judgement to Acts 24.26 come Felix trembled and opening to Ib. 26.28 Agrippa the heavenly vision working his own conversion he was almost made a Christian My hearts desire and prayer to God for our Nation is that this my poore travell may together with many other speciall pious labours helpe to move forward to the gaining that saving effect which he earnestly contended for in the one and craved for in the other of these his auditors that so it might by the power of the Word therein plentifully comprehended cause first the Es 66.5 trembling of conscience which is as the needles eye to make way to the thread of grace next the true Christian reformation and finall salvation of this our unreformed generation Perdenda sunt multa ut semel ponas benè The Lord the most high God ruler of heaven and earth through the mighty power of the invaluable death of Christ Iesus his only Sonne and our only Saviour by the effectuall operation of his holy and ever blessed Spirit adde such a blessing unto it in the whole or in some part as shall be acceptable to himselfe and make for the endlesse good if not of many yet of some of his servants Sundrie testimonies for the commendation of our Author The relation of Socrates concerning S. Ambrose his Consecration l. 4. c. 30. AMbrose the Lieutenant of the city of Mediolanum who was also a Consull fearing lest the uprore about the election of a Bishop especially because of the Arrians would breed mischiefe came purposely into the Church to appease the sedition After that his presence had prevailed much with the people after hee had given them many notable exhortations after hee had mitigated the rage of the heady and rash multitude all of a sudden with one voyce and with one mouth nominated Ambrose to bee their Bishop which when hee utterly denyed Valentinian the Emperour wondering at the agreement of the people supposing that which was done to bee the worke of God to ratifie the same commanded the Bishops to obey the will of God and create and install him Bishop there for God saith hee rather then men hath preferred him to this dignitie S. Augustines testimonie of him in his confessions which he makes to God l. 5. c. 5. VEni Mediolanum ad Ambrosium Episcopum in optimis notum orbi terrae pium cultorem tuum cujus tunc eloquia strenuè ministrabant adipem frumenti tui lectitiam olei sobriam vini ebrietatem populo tuo I came to Millan to Ambrose a Bishop well knowne to the world for his good deserts thy faithfull worshipper whose divine speeches then did strongly administer to the people the fat and floure of thy wheate the purest and choysest of thy oyle the sobriety and satiety of thy wine Erasmus testimony of him to the Archbishop Alascus Primate of Polonia AMong the ancient Latin Doctors of the Church I scarce thinke any other whose whole lucubrations are extant more worthy then S Ambrose and I would have this to bee thought spoken from my heart and without the contumelie of any other of the ancient Fathers Let S. Hierom bee more skilfull in the tongues and Scriptures let Hilarie use a more elaborate phrase let Augustin bee more subtile and witty in undoing the knots of hard questions let it bee granted also others to have excelled every one in his peculiar gifts but whom wilt thou give mee who handleth the holy Writ with the like synceritie who hath more cautiously avoided suspected opinions who so every where behaveth himselfe like a Christian Bishop who so breaketh out his fatherly bowels of affection who hath joyned together the great authoritie of a Prelate with so great mansuetude and modesty Every where thou mayst clearely perceive him to bee affected and to have a lively feeling of what hee speaketh In his speech there is a certaine modest and pious pleasantnesse and an acceptable civility hee is such that not unjustly thou mayst call him the mellifluous Doctor According to his name derived from Ambrosia doth food truely heavenly flowe from him and hee is truly named Ambrosius that is immortall not only with Christ but among men His further Testimonie AS the singular integrity of this man joyned with his great constancy and mansuetude brought to passe that hee did neither give place yearely to omit the due execution of his office to Regall dignity nor submit himselfe to the improbity of the evill minded but was acceptable and had in venerable regard even with strangers and with such as bare him little good will so no mans writings at any time were in more fame reverend esteeme and in more mens hands subject to lesse envy then his Some others labours were long before they got any credit some spent their time in the study of emulation the travels of very many did utterly intercide and perish But why it was otherwise with Ambrose I deeme the chiefe cause to bee a certaine moderation in all his writings yet not such wherein hee is forgetfull to reprove the vices of men but remembring therein what belonged to Christian mansuetude and mildnesse Thou maist affirme him to grieve much at the enormities of men but not to bee angry neither at any time to runne out into the least shew of levity and ostentation so that every where thou must acknowledge in him a truly Roman yea a true Christian breast There were some that changed Cyprian into Caprian Origen no not when hee was dead could escape the Hydra of envy Hierom even to the last day of his life had bitter contention with his emulators Tertullian had perished first by depravation afterward by lying in the dust and want of using if Rhenanus had not restored him againe to the light The like had happened to Irenaeus so worthy an author to have beene unworthily lost But there is no man no not among the Hereticks themselves that maketh not honorable mention of S. Ambrose Such was his authority so great his name while hee was
and thirty two m 1 Maccab. 6.30 Elephants insomuch that at the n Vers 39. Sunne shining upon the armour and golden shields throughout the severall beasts the mountaines glistered therewith and gave light as lampes of fire was terrified with the valour of one and brought to demaund conditions of peace Therefore Eleazar left peace the heire of his prowesse These may give them tast if any make question of it of the preliall vertue and o The confidence they had in the Lord of hosts was their strength bred courage in them and made them magnanimous This also stirred them up to praier continually as appeareth 1 Maccab. 2.7.3.44.50 4.10.30.40.55 7.37.41 2 Maccab. 1.11.17.24 3.30.33 10.16.26 8.2.18.24.29 11.6 12.6.13.10 15.21 And so the praier of faith wrought evermore their victory victories of Gods people CHAP. XL. Fortitude is not seen onely in subduing but much more in suffering BVt because fortitude is not only tryed in prosperity but in adversity let vs see the end of Iudas a The prime revenger of the wrongs of his nation in the matter of the service of God and therefore from him have these bookes their appellation Maccabeus For he after he had overcome Nicanor the Captaine of King Demetrius and more securely guarded with no more then eight hundred against twēty thousand taking armes his souldiers recoyling that they might not haue bin oppressed with the multitude he perswaded them to undergoe a glorious death rather then the blot of an ignominious flight lest we should bring a scandall saith he vpon our honour Therefore entring battle and the fight continuing from morning to night he setting vpon them put easily the right wing wherein he perceived most strength of the enemy vnto flight But while he pursues them in the chase he received from behind a wound b Ioseph Antiq. Iudaic lib. 12. Cap. 19. in his body Thus c But dyed not incontinently nor vnrevenged For hee cut off the enemy on every side with his strong arme till the night interupted him and the dint of death caused his vndaunted courage to cease as is there testified while he sought a glorious triumph he found that which was more glorious for let vs d Mac 9.10 dye manfully saith he and not staine our honour even that which himselfe sought for in truth in death the crowne of martyredome and with it immortall life and never dying praise Ionathas his brother is of like desert in his victorious enterprises but beguiled by Tryphon at the last which much eclipsed his renowne and the rather for that he was a man of rare policy but so that he remained constant and true hearted to his people and to the service of God Two things among many are memorable in him one when assisted with two e Ioseph Antiq. lib. 13. Cap. 10. only he put to flight the Kings army and that vpon his instant motive to prayer f Cum duobus tantùm relictus crie now to heaven that ye may be delivered from the power of your enemies said he to his small handfuls of assistants whereby he renewed the battle made the enemy turne his backe and his company to returne to his triumph the other resembling that of Abraham toward Lot in his brother Iohn g Verse 38. for he and his brother Simon lying in h Ioseph Ant. Iudaic. Lib. 13. Cap. 1. ambush avenged his death with the slaughter of foure hundred turning their meeting and melody at a marriage into mourning Thou hast warlike fortitude in which there is no meane forme of honesty and comlines where death is preferred before vndecency servitude and dishonesty But what shall I say of the sufferings of the martyrs And that wee may stay here and take vp an example The yong boyes bare away no lesse triumph over the proud King Antiochus then the parents For they were overcome bearing armes i 2 Mac. 7. these without weapons overcame That band of seven boyes stood invincible k 2 Mac. 7.46.32 when they were beset with the Kings guard punishments failed tormenters ceased Martyrs failed not One of them when his tongue was commanded to bee l Verse 4. cut out answered the tyrant the Lord doth not only heare such as haue the vse of their tongues but he heard Moses when he was silent and he heareth more the secret thoughts of his children then the loud voices of all others Dost thou feare the scourg of the tongue and dost thou not feare the scourge of blood blood also hath its voice whereby it cryeth to God as it cried in Abel Another having his skin m Ibid. ver 7. pulled over his eares was changed in shape and made deformed but had a better shew and hew of vertue cast vpon him neither was his courage when he denied to yeeld taken downe but his tongue being at libertie he together with his last breath breathed out this iust reproofe against the bloody perseutor Thou murtherer n Ver. 8.9 thou takest this life from us but the King of the world will raise us up which die for his lawes in the resurrection of life What shall I speake of the mother o Ibid. v. 20 21 22 23. of these Shee looked as cheerefully upon so many funerals of her owne sonnes as upon so many trophees and therefore was shee a strange spectacle among women who are wont to be too indulgent shee was delighted with the voyces of her sonnes as with the songs of the sweetest musicians beholding in them the most beautifull harpe of her owne wombe and the harmonie of piety farre above it in what number or measure soever delighting and ravishing the heart What shall wee sparke of the innocents of two yeares old and under slaine by Herod in Bethlehem who received the palme of victory before they came to naturall understanding or had the feeling wherefore they suffered What shal I say of p This Martyr Agnes gave occasion of his three bookes of Virgins Ex praedicatione liber sumat exordium Natalis est Sanctae Agnes mirentur viri non desperent parvuli stupeant nuptae immitentur innuptae Againe in his 90. Sermon hee doth nothing else but dilate her passion her rare vertues and constancy in abiding in a single life especially in resisting of an Ethnicke prince that sought to obtaine her good will Her passion was for that the divell stifling him upon his violence offered her and when being restored againe to life by her intercession to God hee was recovered hee brake out against the idols of the Heathen and said Vnus Deus in coelo in terra in mari qui est Deus Christianorum Nam omnia templa vana sunt Dij qui coluntur omnes vani sunt penitùs nec sibi possunt nec alijs aliquod auxilium exhibere For hereupon Aspasius the Roman Deputy under the chiefe Governour Sempronius caused her first to bee
up against him Being out of hope of any better season to set up saile and make his returne how patient is hee of delay lest gaping for gaine hee should make shipwracke Is hee not also vainly troubled which heapeth together with long hard labour a great deale of mucke when he hath no heire at all to leave it unto It oftentimes falleth out that what a covetous man hath gathered together with much care a luxurious and prodigal heire doth incontinently by a precipitious and braine-sicke course make havocke of what hath beene a long time in getting being a foule devourer blindly led to the present benefit and sweet repose unprovident for the after good swalloweth up all with open mouth like a gulfe even at one bit Oftentimes likewise one that is in great hope to bee some successor and is repined at because hee hath some of the inheritance imparted to him before becomes surprized with sudden death and openeth a compendious way for strangers to enter in as whole successors upon that whereof he was many yeares before in undoubted expectation Why dost thou therefore O vaine man thus weave the spiders webbe which is empty and without fruit Why dost thou hang up thy rich bagges by way of boasting being in truth weake and simple stuffe which although they abound with thee they benefit thee nothing yea though they may array thee with costly attire yet they doe strippe thee of the image of God and put upon thee the image of clay and dirt of the earth If any one hath the image and shape of a tyrant is hee not under condemnation Dost thou lay downe the image of the King eternall and dost thou take up and foster within thee the image of death Cast out rather out of the citie of thy soule the image of the divell and take in the image of Christ Let this shine forth in thee in thy city that is let it shine brightly in thy soule that thereby the foule shapes and ugly deformity of vices may bee blotted out and done away Of these David speaketh e Sept. Psal 72.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord in thy city thou wilt bring their images to nothing When God shall have painted Ierusalem according to his owne Image then will he abolish the image of the adversary CHAP. XLIX That the grace of Offices best becomes the Ministers of the altar and this is confirmed from the example of the Leviticall comprehending withall the priestly order FOrasmuch as in the Gospell the people instructed by our Saviour was informed and trained up in such doctrine and discipline as wrought the despising and contemning of riches how much more doth it belong to you that are Levites not to be held under the power and bondage of earthly lusts For when the earthly possession of the Fathers was divided to the people by Moses the Lord excepted the Levites who were to have no portion among their brethren because himselfe was the line of their inheritance Whence a Psal 16.6 David saith The Lord is the portion of mine inheritance and of my cuppe thou shalt maintaine my lot Of the Levite himselfe he saith hee is b Num. 3.45 Hebr. Hau-lierunt mihi Tremel Iun. ut sint mei mine or hee is for mee Great is his Office that the Lord should say of him hee is mine Or as Christ said to Peter of the piece of c Math. 17.27 twenty pence found in the mouth of the fish thou shalt give it to them for mee and thee Whence also the d 1 Tim. 3.2 3 4. Apostle when hee had said a Bishop must bee sober modest hospitall apt to teach not given to filthy lucre no fighter one that can rule his owne house well hee added withall e Verse 8 9 10. likewise Deacons must bee honest not double tongued not given to much wine neither to filthy lucre having the mystery of the faith in pure conscience and these let them bee first proved and then let them minister if they bee found blamelesse Wee may observe from hence how great things are required of us that the minister of the Lord abstaine from wine that he bee upheld by good testimonie and not only by that of the faithfull but by the witnesse of them that are without For it is meete that the witnesse of our deeds and workes should bee in a publick esteeme and attestation lest ought should bee derogated from our function that hee which seeth the Minister of the altar adorned with vertues suteable to his calling might praise the author and reverence the Lord which hath ordained such persons to serve him in his house For the praise thereof belongeth to the Lord when his house is possessed with pure doctrine honest and innocent discipline But of chastity what shall I say when one copulation only and not that which is repeated againe and renewed is permitted And in wedlocke it selfe therefore the law not to iterate the same neither to fall to the conjunction of a second f Hee meanes it in the Deaconship or Minestery collecting it out of 1 Epist ad Timoth. Cap. 3.2 otherwise he admits it Si qua in secundas nuptias inciderit quas Apostolica praecepta non damnant Lib. de viduis Vpon the place above specified to Tim. hee thus writeth Hi ad ministerium Dei eligantur qui non sunt egressi constitutum Dei. Homini enim unam uxorem decrevit Deus cum qua benedicatur Nemo enim cum secunda benedicitur yoke-fellow which seemeth strange to most men why also Marriage being iterated before Baptisme impediments should grow upon the election and prerogative of the office and ordination of the ministery when with all offences if they bee remitted by the laver of Baptisme are not wont to be any hurt or hinderance But wee ought to understand that in baptisme there may bee dimission of the fault there cannot bee an abolishing of the law In Wedlocke there is not the fault but the law therefore belongeth to the fault there is a relaxation thereof in Baptisme What belongeth to the Law cannot in wedlocke be dissolved How can hee exhort to g According to Moses law a Priest is forbidden to marry her repudiated Lev. 21.7 any other might Deut. 24.2 yet the children of such as were begotten in second marriage by an ancient custome were not to be admitted to the ministerie being bigami widowhood who himselfe frequenteth wedlocke But the ministery is to bee exhibited without offence and spot neither to be violated with any conjugal combination yee know it to bee so which have received in the integrity of body in incorrupted modesty and in freedome from the society it selfe of marriage the grace of holy ministery Which thing I have therefore not passed by because for the most part in more obscure places when they executed their ministery or also their priesthood they begat children and defended the same to bee as it were of ancient use whereas
petition of so much compassion as never was the like crucified him thus Father forgive them for they know not what they doe So that simplicity which nature gives to infants doth our Lord here in the riches of his mercy heape vpon the heads of his enemies Forcible perswasions against Intemperancy and to avoyde the company of evill women Supplie 3. and of all loose and lewd livers intising vnto it taken out of our fathers first Booke and 4. Chapter of Cain and Abel and delivered by him vpon occasion offered to speak of the history of the hatefull and wife beloved Deut. 21.15.16 which answereth to the argument of chapter 20. and may serue as a meanes of restraint to the vnbridled lusts of this age TWo women dwell together in the house of the soule of every one of vs being ever at variance and hatred and filling the same with the contentions and convulsions of ielousie The one of them being the procuring of amiable grace serveth vs for sweet and amorous solace which is called Pleasure This we suppose to be an associate and domesticke to vs the other churlish rough feirce which is cleeped Vertue The former therefore is malepert in her meretricious motion in her minsing gate through much delicacy wandring and wanton lookes catching even with the very casting of her eye-liddes Prov. 6.25 7.13 9.13 The drunkard looketh after her and there Chap. 5.3.4.5 The danger comming by her with the remedy to prevent the same is opened Salomon in mulieris illius specie corruptelam seculihujus exponit â—eretricias artes declinandas docet our father de fuga seculi Cap. 6. as with snares the precious soules of youth For the eye of the harlot is the snare of the sinner Now what is so harlot-like as worldly voluptuousnesse because she hath not the sweet odours of Christ spreadeth abroad her owne odours sheweth her treasures promiseth kingdomes continuall delights secret imbracements discipline with out correction liberty of speach without admonition a life without sollicitude the sleepe of security vnsatiable luxurie In her is heard the tumult of gluttons the clamour of gamesters the slaughter of fensers the musicke of prodigals the noyse of dancers Nahum 1.10 Mal. 2.2 These former places shew the haynousnes Hab. 2.15.16 Hag. 1.5 of this sin the latter that as all other vices to be considered of and avoyded the scornes of deriders the shouting of the lascivious all in confusion nothing in due order In her is seene tricked vp minions skipping and cappring with their companions Cupids yonkers with their crisped powdred and perfumed lockes the belching and vomiting of the bellie-gods the vndrainable draught of the gousling drunkards so vnsavorie with the sent of their breath that no fragrancie availes against it Dame pleasure her selfe stands in the middest and proclaime O ye my noble copesmates drinke your fill and bee drunken that every one of you may fall and rise no more he shall be first which is most desperately wicked aboue all others He is mine which is not his own he is for my money which can lest manage himselfe he which is most vngracious is most gracious to me Ier. 51.7 The golden cup of Babel is in mine hand and therewith I make drunken the whole earth Wisd 2.6.7.8.9 Isa 22.33 Come let us enioy the good things which are present let us satiate our selues with precious wine and oyntment let not the flower of our time slip without some monument of our mirth Let vs eat and drinke our fill while we are here for tomorrow we shall die An inlargement against the same vice from the 5. Chapter of the sayd booke wherein ye haue dame pleasures lovers heedfully hearkening to her lure HErewith are her companions so wounded as when a stag is peirced with an arrow in the liver whom when Lady Vertue sees about to fall then sodainely she strikes in takes pitty sends them her succour of verity forthwith lest through detraction of time those sugred baits of fleshly allurements might ingage too far I came forth to meet thee saith the harlot that Prov. 7.15 I might seek thy face Let her not circumvent thee being vncircumspect She is impudent and void of shame hearken not to the words of her mouth Prov. 9.16 shee will hunt Prov. 9.14.15 for the precious life of a man Prov. 7.33 such as are destitute of vnderstanding runne after her he that companieth with her destroyeth his owne c soule Prov. 5.5 All beauty is vanity hers balefull for both her face Luk. 4.3.4.5.6.7 and feet d tend to death and take hold of destruction All pleasures factors are in like manner Sathans instruments the Lord Iesus hath taught thee how to avoyde their baits That of gluttony gave the first attempt against our Saviour couched in this temptation if thou bee the sonne of God command that these stones bee made bread vaine boasting the second which next followeth cast thy selfe downe from the pinacle the third which put in the last place as the last refuge covetousnesse and ambition all these the kingdomes of the world and the glory of them will I give thee if thou wilt fall downe and worship mee Learne thou the Lord Iesus replie to each of them so shalt thou be able to repulse and overcome likewise these assaults A further inlargement from the fourth sixth and other Chapters of his booke de fuga seculi of flying the world the Tit. 2.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there also is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 specified lusts whereof cause to surfet upon them which to doe what is it but intemperancie VVHen the Lord saith they persecuting Math. 10.23 you in one city fly into another although for thine infirmity hee seemeth to perswade thee to flight notwithstanding he better flyeth which flyeth worldly inticement that hee be not intangled with that care of his riches with the sight of his treasure with a desire of this life but that with a direct intention of mind hee hasten to the place of glory bee not called backe upon the beholding of earthly things from suffering in body but make speed for the crowne There is no doubt but that hee which abstaineth from sinne flyeth from it And that hee which flyeth from it is framed according to the similitude and image of God and so the crowne of glory belongeth to him The Apostle crieth out flie 1 Cor. 6.18 fornication For the allurements of sinnes pursue and lust provokes But flie thou her as a furious mistresse if she shall once lay hold of thee she vexeth burneth inflameth disquieteth night and day Flie covetousnesse that it get not thine affections to the dammage of thy soule Flie envy lest it consume no lesse thine owne heart when it possesseth it then thy neighbours estate Flie treacherie lest it involve thy selfe in the perdition thou plottest against another Thinke it no shame to flie For it is a glorious flight to flie from the face of sinne
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
all the cogitations of mans heart and by such instinct was able to give caveat for prevention of whatsoever evill The army likewise which hereupon came to apprehend him hee by vertue thereof lead like a flocke of silly sheepe into Samaria as into a pinfold What a rut made this rout of Aram but how soone did his holy petition roote them out that they came no more into the r Verse 23. land of Israel Let us compare this tranquillity quiet life and free from molestation of the Prophet with that of other men For others that they may be at rest withdraw their thoughts from the world and themselves from the assemblies of men goe out either into the secret woods and solitary fields or within the City disburden their mindes of cares and depose themselves in a quiet and secure life But Elisha in his solitarinesse either ſ 2 Kings 2.14 divideth Jordan that he may passe over or procureth water to refresh t 2 Kings 3.9.17.20 the host in time of extremity or a u Chapt. 4.16 17. Verse 35. sonne to the barren Shunamite or x Verse 40. raiseth the dead or taketh death out of the pot or satisfieth an y Verse 43 44. hundred of the people a surplusage remaining with twenty barly loaves or maketh the bitter z 2 Kings 2.22 waters of Iericho sweet a Chapt. 6.6 the iron to swimme at the instance of a child of the Prophets the b Chapt. 5.14 leprosie to depart fecundity c Chapt. 7.1 Here are recited 11. miracles of Elisha when hee was living and there is a 12 mentioned after his death by touching his bones 2 Kings 13.21 and plenty to succeed in the place of grievous famine and unheard-of penury When therefore can the just be alone which is alwayes with God when can hee be solitarie which is never separated from Christ Who shall d Rom. 8.35.38.39 separate us from the love of Christ This is the Apostles interrogatorie whereunto he no lesse piously then peremptorily replyeth I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall bee able to separate us from the love of God which is in Christ Iesus our Lord. When can he be vacant from busines which never ceaseth from some good desert for the consummating thereof as much as may be how can he be circumscribed in a place whose the whole world is in possession By what estimate can he be defined that in opinion and thought can never bee comprehended For he is as one e 2 Cor. 6.9.10 unknowne and yet knowne as dying yet behold hee liveth as chastened yet not killed as sorrowing yet alwayes rejoycing as poore yet making many rich as having nothing yet possessing all things Why hath a just man nothing but because hee looketh after nothing but what is constant and of continuance which is not here to be found Why possesseth hee all things but because he respecteth only what is honest which to be possessed of is more then Solomons magnificence Wherefore though hee seemeth poore to another to himselfe he is rich for that he is to bee valewed not after the rate of those things which are momentany transitory and invisible to the eye of the body but of those which are permanent everlasting and f 2 Cor. 4.18 5.1 invisibly built up of God from heaven CHAP. II. Honesty and profit among us Christians to bee one as being such as follow not after temporall but eternall commodity FOR as much as we have handled before what is honest and what is profitable it remaineth that we should now compare them together and withall search out what is to bee followed As there we have discussed first whether that which we propose to our selves be honest or a Turpe dishonest then whether it bee profitable or unprofitable so some thinke this further quaere to be made whether it be that which is honest or that which is profitable as divided one from the other which Christians must sticke unto But wee here admonish lest wee might seeme to bring in these as repugnant one to the other which we have shewed to be one neither that by any possible meanes to be honest unlesse it be profitable neither any thing to bee profitable but what is honest because we embrace not the wisdome of the flesh with whom the profit of this pecuniarie commodity is of more worth but the wisdome which is of God with whom those things which are of high estimation in this world are accounted b Phil. 3.7.8 losse This c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a deed happily or rightly done right proportioning which is a perfect and absolute duty proceedeth from the true fountaine of vertue Under this kind according as our ordinary speech doth import there is a second common duty which is not of so high and singular note because it may be common to many For to take up the gaines of money is a thing familiar to many to be delighted with a more delicate banquet choiser and sweeter dishes is a thing usuall But to fast to be abstemious is found in few and not to covet after that is another mans is rare Contrariwise to repine at another and not to be content with our owne is to bee copartner with the greater part There bee some therefore primarie some middle offices The primarie are frequented by few the middle by many To come to speech in the same words there is oftentimes a difference For we call God otherwise good otherwise just then wee call men likewise in another manner and in an higher degree doe wee style him wise And this are we taught in the Gospell Be yee d Math. 5.48 Which implieth perfection to be in plenitude in his divine nature in his regenerate children in great defect and the force of the precept is no more then to move us to contend for the price of that high calling of God in Christ who is made unto us perfect wisdome and righteousnesse perfect as your father which is in heaven is perfect I reade of Paul that he was perfect and not perfect For when he had said Not that I have as yet received or were as yet perfect but I follow if by any meanes I may e Phil. 3.14 attaine hee addeth by and by whosoever therefore of us are perfect For the forme of perfection is double one sort having the middle or parts the other the full numbers or degrees One sort here below another there above one sort according to mans possibility f 1 Cor. 1.30 another according to his future perfection g Phil. 3.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 14. But God is just in all his numbers and degrees wise above all perfect in all things g Verse 15. Perfectio partium graduum There is a difference also
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
him did he not deale honestly by them that when he had smote them first with blindnes to hinder their attempt he afterward brought them into Samaria desired God to open a 2 Kings 6.20 their eyes and prevailed Wherefore when the King of Israel would have smitten them and b Eamque sibi dari à propheta facultatem posceret required leaue of the Prophet he answered him smite whom thou hast taken with thy sword and with thy bow but as for these set bread and water before them And this kindnesse c Ver. 23. so much overcame them that they came no more into the land of Israel How much doth this exceed that of the Greekes that when two d The Athenians and Lacedaemonians striving for the honour of the victory over the Persians at Plataees Plutarch in the life of Aristides saith it was given to the Plataeans yet afterward sundry sorts of people did strive one against the other for glory and dominion and the one e Themistocles having this device in his head to make the state of Athens greatest among the Greekes in estimation by setting on fire the arcenall where all their shippes lay was censured by of them had occasion offered to set on fire privily the ships of the other thought it a dishonour and chose f Aristides for vnjust and perfidious rather to do what was g Maluitque minùs posse honestè quà m plus turpiter lesse honestly then what was more dishonestly Now these could not doe this thing without committing of wickednesse For they in so doing must needes deceiue them who convened with them in society to make an end of the Persian warres and closely working them this mischeife though it might haue bin denied yet would shame have so covered their faces that they might not being charged with it haue forborn blushing But Elisha sought not to insnare though they sought his life but to preserve those Syrians whom the Lord had smitten because it was both honest and honourable to spare the bloud of an enemy when ir was in his power to haue spilt it Wherefore it clearely appeareth whatsoever is honestly carried and in a comely manner is alwaies commodious and commendable For both holy Iudith raised the siege by her comely and couragious contempt of her owne safety and procured the publike vtility by her owne proper attempt and divinely preserved honesty and Elisha got to himselfe more worthy praise by pardoning and feasting the adversary h Decoro contemptu then hee should haue done by vncourteous intertaining more profit to the kingdome by saving then hee should haue done by intercepting him What other thing did Iohn the Baptist but consider and examine the point of honesty and thereby discerne vnhonest wedlocke in the King and so grow to tell him boldly that it was not lawfull i Mark 6.18 for him to haue his brothers wife He could haue beene silent had he not iudged it vnbeseeming his calling for feare of death to haue his mouth stopped from speaking the truth and this to k Potuit tacere nisi in decorum sibi iudicasset mortis metu verum non dicere inclinari regi propheticam authoritatem adulatione subtexere be palpable flattery to pretend that propheticall in this case must bow to princely authority He knew because for the preservation of piety he was refractary to a King and must therefore die yet it stood him vppon to preferre honesty and the honour of religion before his owne security m Dan. 13.21 and verely what was more profitable then l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stoica quae malorum peccatisen su non afficitur refragatur Exemplo Mosis Exod 32.19 et hic Baptistae Observanda tamen phrasis Aug. lib. 22. contra Faust Manich. in vitia saevire nos jubet Psalmista psal 4.4 saevire Apostolus Col. 3.5 mortificate membra that which brought the glory of martyrdome to this holy man And holy Susanna was not drawne through the terror of false testimonie to runne into the crime of incontinency when shee saw her selfe to bee vrged on this side with perill on that side with reproach but would rather by an honest death fly infamy then by seeking present safety to be branded with the stampe of eternall disloyaltie Therefore while she truly intended what made for her honesty shee extended thereby the thred of her life who if she had preserved that which seemed commodious for life before it she had not wonne so great renowne yea rather that which might have beene not only discommodious but perilous also she had not perhaps escaped the punishment of a crime Wherefore we observe that what is shamefull cannot be gainfull neither what is honest and pious unprofitable Because true profit comprehendeth necessary probity true probity piety and for that each of these friendly drawing together in one yoke cooperate in their mutuall offices Gods glory and the good of his people The Rhetoricians relate it as a thing memorable that the Roman n Fabricius discovered to Pyrrhus his Physicions conspiracy Plutarch in the life of Pyrrhus Captaine when the physition of an opposite king came to him and offered to give his Master poison and so to make a speedy dispatch of the warres harkened not to him bound him and sent him backe to the King his master to receive condigne punishment of his treacherie And verely it was a brave resolution that undertaking armes to trie valour hee would not vanquish by fraud For hee placed not honesty in the victory but even the victory it selfe sought by dishonest meanes in a base manner hee reputed ignominious But to let forreine testimonies goe and to come home to our owne Moses and other farre precedent monuments unto this which being drawne out exceed no lesse in excellency then in antiquity The King of Egypt would not suffer the people of Israel to depart Moses bid Aaron stretch out his rodde over all the o Exod. 7.20 waters he stretched it out and the waters of the rivers were turned into bloud and no man could drinke thereof they both sprinkled p Chap. 9.10 ashes toward heaven and there came a scabbe and brake forth into blisters and bladders upon man and upon beast they brought downe q Chap. 9.23 haile mingled with fire and thunder to the destroying whatsoever was abroad in the fields throughout all Egypt only in r Verse 26. Goshen there was no haile But when Moses besought the Lord for remedie against these evils all things were restored to their former estate the haile ceased the ulcers were healed the waters cleared Pharaoh remaining still rebellious to God the land was covered over with ſ Exod. 10.22 Moriebatur darknesse for three dayes together upon Moses lifting up his hands to heaven The Egyptians had t Chapt. 11.5 all their first borne slaine the Hebrewes had all their children u Chapt. 12.27 preserved But to these
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
in his necessity adventured to incurre rather the Kings indignation then to giue him coorse Nabal-like intertainment Vnder the pretext of freindship to haue betrayed him had beene the next devise to haue acquitted himselfe but so had he bin worse then Doeg who portending evill yet pretended not this Not neglecting the other he was sure of death but to haue affected this only though he had never effected it had beene worse then death The griping hereof being over the paine is past but the brand of such infamy as cleaves to that will never be removed CHAP. XVI Of the moderation to bee kept in the conservation of friendship a Aristot Eth. lib. 8. with which the volumne is shut vp NOthing therefore is to bee preferred before honesty which notwithstanding lest it should be overborne with the sway of friendship we are to heed what the scripture admonisheth concerning Philosophicall questions tending hereunto we are to subscribe b Arist lib. 8. Cap. 9. lib. 5. Cap. 1. Plutarch in vita Coriolani Themistocli et Coriolano amicus contra patriam inventus est nemo Cic. de amicit Coriolanus own mother Volumnia was against him herein Salus populi suprema lex est Idem lib. 3. de legibus The publike good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fairer and more divine Arist Eth. lib. 1. Cap. 2. negatively namely to such as these whether one ought for his freinds sake to conceiue any thing against his countrie and againe whether one ought to make shipwrack of his faith to doe his friend good either in his substance report or person The scripture saith indeed A man that beareth false witnesse against his c Prov. 25.18 berehehu the roote whereof is raha pascere because he is ones freind that feedeth him It is translated neighbour and so it may indifferently bee being incident to both freind is like a hammer a sword and a sharpe arrow but consider what may be built upon it For he reprehendeth not the testimonie spoken against a freind but the false testimony What if for Gods cause what if for his countries cause a man must be compelled to give testimonie ought freindship to prevaile with him more then religion more then the love of his citizens Not so but the truth of the d Rom. 3.7.8 For promoting the cause of a freind country religion falshood must not be used Testimonie is to be sought after lest one freind which by his faith given ought to absolue another friend should by his treacherie desire to intangle him in a snare So then a freinds eye must be alwaies fastened upon the truth neither gratifying the nocent nor beguiling the innocent e Mat. 18.15.16.17 Verely if hee must needes bring in his witnes what he knoweth to be amisse in his freind he ought to admonish him of it e Prov. 27.5 Levit. 19.17 secretly but if being admonished he will not amend to reproue him openly For corrections are good and for the most part better then silent friendship Howbeit thy friend thinke himselfe hurt yet rebuke him yea though the bitternesse of reproofe wound his soule yet feare thou not vntill thou conceiue some better hope of him still to rebuke him For the wounds of a freind are better then the kisses of a f Adulantium oscula Ibid ver 6. or of an enemy flattering quam fraudulenta oscula odientis Vulg. Venahtaroh hatar Heb. orare flatterer Wherefore correct thy freind when he is in an error as for thine innocent freind in no wise forsake him For freindship ought to bee constant g Eccles 6.15 We must therefore persevere in our affection wee must not in a childish manner and an vnsetled judgement change our friends h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. ver 16. Open thy brest to thy freind that will bee faithfull to thee i This is added for there is no more in the orig interlineall whereby thou mayest receiue comfort from him For a faithfull friend is the medicine of life and a speciall favour of him that is immortall the weight of his worth is unvalueable he is a fortresse of strength whosoever findeth him findeth a treasure Esteeme thy friend as thine equall neither thinke it any discredit to prevent him in whatsoeuer good office For freindship harboureth no pride she knoweth her not regardeth not her high lookes deeming ignorance of her acquaintance to bee the mother of vertue Likewise prides companion disdaine is out of her Element Therefore the wiseman k Ecclus. 22.23.25 saith i Amicitia nescit superbiam bee not ashamed to salute thy freind forsake him not in his necessity be faithfull be stedfast to him in his poverty because freindship is an helpe to the life of man Wherefore as the Apostle admonisheth beare ye therein one anothers l Gal. 6.2 burden He speaketh it to those that are joyned together in the same bond of love For if the prosperity of a freind be benefit to his well-willers why should not they againe lend their helping hand to him in his adversity We must where true friendship is helpe by our counsell by our labour by suffring together in our affections and if necessity requires by induring whatsoever be it never so bitter in the cause of our friends Hee that shall stand in the defence of the innocency of a friend must content himselfe for the most part to get thereby hatred and many times to be traduced and depraved When hee is rebuked and accused of an adversary if offence bee taken against thee thou resisting and answering for him repent not because this is the voyce of a just man Howbeit m Etsi mala mihi evenerint propter amicum sustineo many evils befall me for my freind yet still I beare it For a friend is tried in n Prov. 17.17 As the Lords opportunity to shew mercy is mans misery so in some resemblance of his great Master is the triall of every good servant of his toward his friend seene in the time of adversity adversitie in prosperity all are friends But as in adversity the patience and forbearance of a friend is necessary so answerably is his authority congruent to reprove and take him downe in prosperity when he sees his friend to have too high an opinion of his owne worth and his mind swelleth with insolency This order was inverted in Iobs friends and therefore in his calamity hee cries not upon them without cause O my o Iob 19.21 friends take pitty on me take pitty on me For it is not the voice p Non abjecta vox ista est sed censoria of an abject but of one justly censuring their overmuch harshnesse and unjust condemnation When he was wrongfully burdened by them hee answered take pitty upon mee my friends that is it behoved you to deale mercifully with me but in stead of extending compassion toward me as yee ought in my misery yee oppresse me with
Ambrose but was withstood and intercepted in the execution thereof through the singular affection of the people toward him This Valentinian her sonne chosen by the souldiers after the death of his father it is to whom St. Ambrose here writeth being young in yeares yet now as it should seeme out of his minority during which time the prudent Governour Probus the Consull ruled Italie Here was the Empire first divided after the time of the three sonnes of Constantine the great into three severall Dominions Gratian his elder brother had the dominion over the East he over the West Theodosius over Egypt with the other parts of the South To him therefore Symmachus being Consul and head Senator of the city of Rome sent this Epistle labouring vehemently therein and he being of small iudgement might easily be seduced to obtaine his grant to receive a-againe into Rome the old Ceremonies and abominations of the Gentiles which from the time of Constantine the great save only in the dayes of Iulian the Apostate who raigned not three yeares they had forsaken and embraced the Christian religion Our renowned author Bishop of Millan the chiefe City of Insubria now Lumbardie lying in that part of Italy called Gallia Cisalpina a man of great fame in those dayes in the Church of God for his authority learning wisdome and courage no sooner heard of this seditious Epistle but straight way being moved in zeale for the Christian cause wrought the former of these two Epistles to the young Emperour desiring him to send him the relation of Symmachus wherein in the meane time hee meeteth stoutly and sharply with the subject and when it was sent him fully and effectually replieth to it worthily convinceth it in the second Epistle Which also tooke so good effect that the relator prevailed not though a man of rarest eloquence and highest estimation Notwithstanding such confidence had hee in his oratorie joyned with his reputation so presumptuous spirits and hot-spurres are Sathans proctors that to bring his precious enterprise to passe hoping Maximus the Britaine should have obtained the Empire hee gave another attempt For compiling a booke in his praise and pronouncing it before him with his best elocution hee sought to draw him strongly to him which was easily done hee being a barbarous tyrant specially when he saw this to serve as a baite to bring Rome to him But herein againe he was deceived and had not something happened better then he deserved hee had beene catched and strangled in his owne snare For Theodosius shortly after slew Maximus and then was he charged with treason for that libell of his and had sufferd death as his due guerdon had not Leontius the B. of the Novatian Church at Rome hee flying thither for sanctuarie intreated Theodosius for him who because he bare love to the priesthood and was a Prince full of clemency easily pardoned him And whether afterward he became a Christian convert the story shewes not but c Socrat. l. 5. c. 14. there it appeareth that hee wrote an Apologie to Theodosius d Plutarch de garrulitate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The e Prov. 16.9 heart of man purposeth his way but the Lord doth direct his steps Many f Prov. 19.11 devises are in a mans heart but the counsell of the Lord shall stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or A further explication of the same TO passe by without the same regard the irruption of the a Plutarch in vita Camilli Marcelli Gaules into the Roman dominions under Brennus and thirteen years after that as at the first when overcome by Camillus and againe under Britomarus their King slaine by b Two hundred thousand of the Gauls joyning in battell were slaine by Vindex and Verginius Plutarch in Galba Marcellus neither of their rebellion wherein they were vanquished by Caesar because these tumults were before this Monarchie became Christian and to insist upon times those Gothes even from the utmost Climat under the North Pole and fennes of Meotis had in great multitudes broken into Italie and grievously infested the Roman c In the time of Valentinian the elder the Sarmatians troubled the Roman territories and in the raigne of Valens the Goths inhabiting beyond Ister But the Hunnes overcomming them when there was peace betweene their two Captaines Phritigernes and Athanarichus they crouching to Valens and he thereupon placing them in Thracia they rebelled against him Socr. Schol. lib. 4. c. 26. 27. 28. Empire Wherin when first d P Diacon 9. lib. 12. ◠Oros lib. 7. Rhadagaisus a Scythian by stock and an Infidell who having under him five thousand had cried out with his retinue that the city of Rome being destitute of the ayde of her Gods which shee had destroyed could not be able to resist him and his mighty power protected by the strength of his Demonaick Gods when next e True it is that Alarichus became a Christian and Vlphilas their Bishop turned the Bible into the Gothicke tongue yet Theodosius made him flie as a molester of the Roman state Idem lib. 4. cap. 27. loco quo supra Alarichus had taken the city of Rome it selfe thirdly when Ataulphus had devoured with his army swarming like locusts whatsoever the other had left and lastly Maximus the tyrant a Pagan likewise though of another Nation had now won no small part and had climed up even to the very throne of the Empire Symmachus a great Governour and a great Orator inamoured with the love of Paganisme riseth up as one ravished with the joy of such newes and takes occasion hereupon to defend the Religions of the old Romans and their flourishing idolatrous estate against the Christian faith And therefore eagerly moves and with all his rhetorick perswades to procure the Altar of victorie taken downe to be reedified and to be adored as of old for a Goddesse the stipends of the Vestall Virgins as heretofore to be repaid them all the rites of the Gods with their sacrifices priests and ministers to bee againe revived Against which his detestable and pernicious errors our author for gravity and authority a most eminent Divine for wisdome zeale and goodnesse of style joyned with all variety of learning a man incomparable opposeth himselfe the cause of religion now lying at the stake and necessarily requiring it in these his two Epistles which may serve all posterity as two strong bulwarkes for Apologie of the Christians faith against Gentilisme and all superstition Hee it was that stood in the forefront abode the sorest brunt and forced to silence that braving prolocutor Howbeit the matter being of highest importance needfull it was for succeeding times his Hydra's head still springing up that some should come in as champions to cut it downe Wherefore Aurel. Prudentius a worthy Poet inserting expresly this our Symmachus owne words beateth him every where from his hold in two bookes of heroicke verse St. Hierome in many passages of his workes