unreconciliable opposition betweene S. Ambrose and Symmachus Who that of the popish and orthodox Church in the like In the matter of Adoration point when therein Rome is made the habitation of Revel 18.2 Divels Where was then the supreme power of the Bishop of Rome that S. Ambrose being but Bishop of Millan must step forth to suppresse Symmachus a temporall Magistrate intruding himselfe into the The Popes supremacy shaken cause of divine worship What was not there authority given him being the successor of S. Peter to whom our Saviour committed the kingdome of heaven to pull downe such an evill member Liberius and Damasus how sate they in their cathedra how proceeded they in their sentence doth not this their defect weaken their supremacy Did the letters written to Liberius beare any bigger style then Socrates Schol. l. 4. C. 11. and his againe to them our welbeloved brethren and fellow B. To our brother and fellow-minister Not only S. Ambrose but S. Hierom S. Augustine and Athanasius were about that time men of much more esteeme more learned such whose judgements in causes of controversie were better accepted and more generally received of the Church of God But it being enough for me tanquam canis ad Nilum thus to touch I will rake no deeper into this kennell whereby I might move a worse sent but will turne me away to Philosophies originall That part therefore which is morall was not the invention of Aristotle Plato Socrates or of any other of the learned among the Gentiles but is of as great antiquity as the world it selfe and began with man in Paradise at his creation It was indeed defaced in the fall but not utterly Rom. 2.15 This discourse is pertinent shewing what vertue is and to what end it is to bee acquired abolished For certaine sparkes of that goodly light lay still raked up in the cinders by which man might bee able to discerne betweene right and wrong things honest and dishonest and performe the common offices of his maine life Faith it selfe the Mistres of manners and Mother of good workes cannot possibly so subsist as 2 Pet 1.5.10.11 barren of all vertues It is a faire and fruitfull speech of his who affirmeth Aug. in Epist ad Macedon no other vertue to bee found in this life then to love what is to bee loved which to love is wisdome from which by no troubles to bee averted is fortitude by no allurements temperance by no insolency justice Vertue pertaineth to the second table neither is that principall supernaturall divinely infused theologicall habite such as are faith hope and love but that lesse principall comming under the most complete division of the T it 2.12 Observandum quà m miro compendio vitam mores Christianos complexus sit Paulus Heming Apostle That according to his heavenly instruction we study and strive to live righteously toward men soberly in respect of our selves and of the all-seeing God godly or in godly 1 Pet. 1.15 conversation which is ever accompanied with truth and reverence assiduity Luk. 1.5.7 constancie in Gods service Wherein there is no question to be made but that hee comprehendeth all the foure It is warrantable from this place Tit. 2.12 and that of Saint Iames C. 1.17 that these Cardinals proceed from the H Sp cōming into the Ethnick namely through the spirit of illumination and restraint unto the true beleever through the spirit of sanctification Cardinals with whatsoever their branches together with the three Theologicall That which is inferred here of Vertue either generally or particularly of any of its parts as of a good worke is that it is necessarily to be exercised and that by the obligation of divine mandate for obedience sake to God not as meritorious Who knoweth not that the obedience of a son to his parents is a thing necessarie for it is part of the honour he oweth to them is it therefore a matter of desert and merit Vertuous workes make a way Bona opera sunt via regni non causa regnandi Bern. to our salvation that is conditionally Vt conditio sine qua non est aeterna vita non ut causa propter quam because without them there can be no true Gal. 5.6 faith nor life Rom. 8.3 eternall but not as the Rom. 6.23 cause for which wee obtaine the same for that is a gratuitall and Deus initiorum fidei incrementi largitor est Amb. de vocat Gent. l. 2. C. 1. free gift in Iesus Christ our Lord Which in the purpose of the Apostle implyeth by his sole grace and his only efficacy of merit Abrahams justification by workes was seene in the fruites and effects of his faith as in shewing his Iam. 2.21 obedience in offering up his sonne Isaac upon the altar Thus proceeds S. Iames his disputation that it admits not faith to bee solitary but S. Paul strikes at the roote admitting no other foundation of our justification but Rom. 4.3 faith only Both agree in this that where it is not a dead but a lively faith there it is evermore accompanied with no colourable and counterfeit shewes and shadowes but with most Rom. 8.1 savoury and sweet 5.1 consequences in substance and truth Faith it selfe as a Worke doth not justifie but as an instrument John 6.29 Tribuitur opus salutis fidei salutem miseris magis concilianti quà m operanti Muss and againe Fides Dei nostri opus est Dei sicut scriptura paedagogi nostrum sicut pueri cujus manus à poedagogo ducitur When salvation is ascribed to faith Mar. 5.34 Math. 9.29 as our Worke the Scripture teacheth that this is the Worke of God in us imparting to every one his portion Rom. 12.3 Eph. 2 8. Ye are saved through Faith by grace it is not of your selves it is the gift of God not of Workes lest any man should boast Hereunto accordeth the exposition of two of the chiefe of the Fathers fiat voluntas tua sicut in coelo in terra hoc est sicut in eis qui jam crediderunt tanquam coelum sunt in eis qui non credunt ob hoc adhuc terra sunt Cyprian Wherein he sheweth that it proceedeth from the will of God that any beleeve Augustine accords with him Trahi à patre ad Christum nihil aliud est quà m donum accipere à patre quo credat in Christum August l. 1. de Praedest C 8o. applying to the beleeving soule the merits of Christ The Ethnick hath no acquaintance and the Papist very little with this save only by way of contradiction as Bellarmine affirming contrary to the Rom 10.10 Apostle the braine Following Aristot Eth. lib. 1. C. 13. and understanding only to be the subject and that carbonarie of Hosius the Cardinall teaching a confused assent to the Churches voyce which what it may bee in speciall need not to be sought Howbeit this may seeme to crosse their tenet ex opere operato for this and other
〈◊〉 strangers Which also wee may truly say was taken from our profession for the Hebrewes did call their adversaries h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act 2.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 2.12 1. In the Hebrew beside ajab the ordinary roote for an enemy there is tsar which is not much dissonant to gar peregrinari from whence ger a stranger 2. The Lords speciall care for strangers Deut. 10.18 14.29 Exod. 23.9 now within the gates of Israel though enemies before may be the reason hereof 3. The love that God injoyned to enemies Math. 5.44 allophyli that is in a Latine word alienigenae of another Tribe or nation In the first booke of the Kings wee reade And it came to passe in those dayes that the people of other i 1 Sam. 28.1 the translation used in our Fathers time so read but our vulgar Philistims of Phalas Hebr. raising dust and wrapping themselves in it because of their multitude in battell and spreading over the land as the only nation nations came to battell against Jsrael Fidelity therefore is the foundation of justice For the hearts of the just meditate k Psal 37.31 31.23 fidelity And when the just doth accuse himselfe hee placeth justice above fidelity For then his justice appeareth if hee confesseth the truth Besides also the Lord witnesseth by l Es 28.16 Esay Behold I will lay in Sion a stone a tried stone a pretious corner stone a sure foundation that is Christ for a foundation to the Church For Christ is the foundation of the faith of all men But the Church is a certaine forme of Justice the common right of all men Shee prayeth in common shee worketh in common shee is tried in common To conclude hee which denieth himselfe hee is just hee is worthy of Christ And therefore Paul laid downe Christ as the m 1 Cor. 3.12 foundation that we might place our workes of Justice upon him because Faith is the foundation But in workes being of two sorts if they bee evill there is iniquity in them they are out of Christ and spring from another roote if they be good there is justice seated in them and they are rooted in Christ Tullius lib. 1. quemadmodum ex beneficentia quae justitiae conjuncta est officia manant CHAP. XXIX Of Beneficence BVT let us now speake of Beneficence which it selfe also is divided into benevolence and liberality Of these two therefore doth beneficence consist that it may be perfect For it is not sufficient bee willing to'doe well but also it is required that it bee put in execution Neither againe is it enough to doe well in outward performance unlesse that doe proceed out of a good fountaine that is out of a good will For God loveth a a 2 Cor. 9.7 cheerefull giver For if thou dost it unwillingly what rewards is there Whence the Apostle speaking generally If I doe b 1 Cor. 9.17 it willingly I shall have my reward if against my will the dispensation is committed to mee In the Gospell likewise wee have many instructions for just liberality It is a most commendable thing therefore to bee willing to doe well and to give with that mind to profit not to hurt For if thou thinke thou oughtest to extend thy contribution to a luxurious person for the maintenance of his riotousnesse or to an adulterer to nourish him in his sinne there can bee no beneficence there where there is no benevolence For that is not to profit but to hurt another if thou give to him that conspireth against his countrie that desireth upon thy cost to gather together the wicked which may impugne the Church This is not liberality to bee allowed of if thou helpe him which decrees with heavy rebukes against the widow and the fatherlesse or doth attempt to deprive them forcibly of their possessions That bounty is not to bee approved if what is given to one is wrested from another if thou get it unjustly and thinke it ought justly to bee dispensed unlesse perhaps as z Luke 19. Zacheus did thou restore to him fourefold whom thou hast defrauded and thou recompence the faults of the dayes of thy Paganisme with the study of true religion and worke of a beleever Let thy liberality therefore have a good foundation This is first required that thou contribute to the cause of the Gospell in faith that thou use no imposture in thy oblations that thou say not thou bestowest more d With Ananias and Sapphira Acts 5. when thou bestowest lesse For what should need such reproofe there is fraud in thy promise it is in thy power to give what thou wilt Deceipt loseth the foundation and the world falleth and commeth to nought Did Peter so burne with indignation that hee was desirous to destroy e Acts 5. Ananias or his wife But he would others to beware by their example lest they running into like offence might perish with them Neither is it perfect liberality if thou contribute rather for f Prov. 25.14 vaine-glory then for mercy sake Thy affection imposeth a name upon thy worke looke with what mind it proceedeth from thee so is it estimated Thou seest what a morall judge thou hast Hee consulteth with thee in what sense hee shall take thy worke and hee first inquireth how it standeth with thy mind Let not thy g Math. 6.3 left hand know saith he what thy right hand doth Hee speaketh not of the body but let not thine unanimous friend nor thy brother know what thou dost lest while here thou seekest to get a reward by boasting thou there losest the fruit of remuneration But there is perfect liberality where one doth cover his workes with silence and doth secretly come as an ayde to every severall person and whom the mouth of the poore praiseth and not his owne lips Moreover perfect liberality is commended by the faith of them in whom it is the cause place and time where and when it is executed insomuch that the first and principall good worke is that which is done toward them that are of the h Gal. 6.10 houshold of faith It is an exceeding great fault if in thy knowledge thou suffer the faithfull man to want and such a one whom thou knowest to bee without money in his purse to be pinched with famine and to indure much sorrow especially when he is ashamed to make knowne his poverty if he shall speedily fall into captivity or that in thy knowledge into reproch and thou helpe him not if he being just suffer imprisonment or bee under vexation for some debt for although mercy is due to all yet much to the just if in the time of his affliction he obtaineth nothing of thee if lastly in the time of his extreame perill even then when he is haled to death thy money prevailes more with thee then the life of him about to die it is an exceeding great fault I say and justly
which belong to honesty wherein we doubt not but that a blessed life which the the Scripture calleth life eternall doth consist For so great is the splendor and beauty of honesty that the tranquillitie of conscience and the security of innocency found therein doe make it a blessed and happy estate And therefore as the sunne when it ariseth hideth the globe of the moone and the other lights of the starres so the brightnes of honesty when it shineth and glistereth in its true and perfect comelinesse shadoweth and obscureth the other good things which according to the estimate of bodily pleasure in the worlds account are deemed famous and renowned Shee is clearely blessed which receiveth not her verdict from other mens iudgement but perceiving and vnderstanding from her owne domestick senses as bosome witnesses what in truth shee is becommeth her owne iudge Neither doth shee require popular opinions as any reward neither doth she stand in awe of them as a punishment By how much lesse therefore shee followeth after glory by so much the more is she eminent and conspicuous aboue it For they which seeke glory here to them now is there a reward for the time present which is but a shadow of what is to come and such as may be an hinderance to eternall life as the gospell a Mat. 6.2 ◠hath Verely I say vnto you they haue their reward being spoken of those that much insult and solace themselues in sounding forth a trumpet that the world may take notice of their great devotion and bounty to the poore Likewise of their b Ver. 16. fasting which vnder the counterfeit vizard of disguising their faces they doe in vain ostentation they haue also saith our saviour their reward Wherefore it is the part of honesty either to doe thy worke of mercy or to obserue thy fast in in secret that so thou maist reape thy reward at the hands of God only without the least regard to the praise and applause of men For he which seeketh it of men is possessed of his reward here but he which is in expectation thereof from the Lord hath stored vp with him eternall life which he only is able to restore to him who is the author thereof Which that his donation c Luke 23.43 of indulgence and free gift to the good theife doth clearely evidence Verily I say vnto thee to day shalt thou be with mee in Paradise Whence it is manifest that the divine scripture hath given eternall life such high style and title whereby it is made so blessed that it is not left to be prized and valewed by man but reserved to the divine iudgement of God CHAP. II. The Philosophers to haue beene of manifold and great variety of iudgement concerning beatitude but the same according to Christian Philosophy to consist only in the knowledge of God and good workes THerefore some Philosophers have placed an happie life in the susteining of no greife nor sorrow as Hieronymus Some in the knowledge of things as Herillus who hearing science wonderfully commended by Aristotle and Theophrast made it only the cheife good when they commended the same for a principall among others not for the sole good Others have pointed at pleasure to be it as Epicurus Others as Calipho and after him Diodorus haue so interpreted him that the one hath ioyned to pleasure the vacuity of greife the commerce and fellowship of honesty because without this adjunct a blessed life could not subsist Zeno the Stoicke hath affirmed honesty it selfe to be the sole and cheife good but Aristotle and Theophrast and other Peripateticks to bee in vertue that is nothing else but in honesty but to bee made compleate by addition of bodily and outward delights But the sacred scripture hath placed it in the knowledge of the Divinity and in the fruit of actions And for both these the gospell doth give evident testimony For of knowledge so saith the Lord a Iohn 17.3 Iesus This is everlasting life to know thee the only true God and Iesus Christ whom thou hast sent And of workes thus b Mat. 19.29 he answered whosoever hath forsaken houses or brethren or sisters or father or mother or wife or children or feilds for my names sake he shall receiue an hundred fold more and shall possesse eternall life for his c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hereditatis iure possidebit Beza rightfull inheritance But lest perhappes this assertion should be suspected and misdeemed as some novelty the question being on foote long before among the Philosophers before it was handled in the gospell because the Philosophers that is Aristotle Theophrast or Zeno and Hieronimus were before the Evangelists but after the Prophets let them heare how long before the name it selfe of a philosopher was spoken of both these parts of our affection were by the mouth of David clearely expresly avouched For it is written Blessed is the man whom thou chastisest and teachest d Psal 94.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 asher teiassrennu quem erudieris eum Arias Mont. the roote is Iasar properly corripere chastisement and erudition commonly goe together and therfore the one is vsed for the other in thy law And we haue the same els where Blessed e Psal 112.4 is the man that feareth the Lord hee hath great delight in his commandements We have shewed it concerning knowledge the reward whereof this our prophet mentioneth to bee the fruit of eternity and addeth withall what be the rewards of them who remaine in the house of him that feareth the Lord or are instructed in the law and greatly delight in the holy commandements of God Glory and riches saith he are in his house and his righteousnesse endureth for ever In the same Psalme also he subioynes for works f Psal 112.7 8. that the good man shall never be removed shall be had in everlasting remembrance and his horne shal be exalted with honour namely for his mercy lending freely discretion in speech just dealing dispersing to the poore Wherefore faith because it is the good foundation of all these and is thereafter likewise specified g therein hath the blessing of eternall life and in like sort good workes For the just man being approved of God in word and deed cannot but be in an happy estate To be expert and too much exercised in good words and to be desidious and defectiue in pious workes is to give the prudence of the tongue by the practise of the hand the repulse with opprobrie is by thy knowledge to aggravate the offence and considering thy solid apprehension vnworthily to acquit thy selfe to make thy sinne more capitall Contrariwise to bee strenuous and strong in the operation of good but in affection disloyall and vnfaithfull is as if thou wouldest eleuate and raise from a vitious and rotten foundation a faire and stately roofe with goodly galleries in the toppe thereof Wherevpon the more thou buildest the more it is subiect to
ruine the more thou crowdest in the higher thou sorest the more vnstable it standeth the thicker and faster it falleth because without the muniment of faith the monument of good workes cannot subsist A deceitfull station in the haven decayeth and demolisheth the shippe a sandy soyle soone yeeldeth neither is it able to susteine the weight of the structure and edifice imposed There is therefore plenitude of reward where is perfection of vertue and a certaine golden sobriety a sweetly consorting of moderation of deedes and words in the whole current of thy conversation and that according to the sacred Canon equally poised CHAP. III. All the arguments of the Philosophers through the heavenly light of the Gospell professed among us to vanish away namely of such as have placed beatitude in the sole knowledge of things or in pleasure or in the commodity of the body and what is externall AND because the sole science of things either as a vaine or as an halfe perfect and lame opinion according to the superfluous disputes of Philosophie is exploded let us consider a Quam enodem de eo divina Scriptura absolvat sententiam Enodes trunci Virg. Statimque ipse quaestionem enodem reddidit Ambr. lib. 1. Offic. how plaine a verdict the divine Scripture doth passe upon it whereupon wee see so manifold so implicate so confused questions of Philosophie to depend For the Scripture ratifieth nothing as good but what is honest and doth judge vertue in every estate of men to bee blessed such a vertue namely which neither is increased with the outward prosperity of the body nor diminished with adversity and againe giveth warrant for nothing as blessed but what is alienated from sin what is replete with innocencie what aboundeth with divine grace For it is b Psal 1.1 written Blessed is the man that hath not walked in the counsell of the ungodly nor stood in the way of sinners nor sate in the seate of the scornfull But his delight is in the law of the Lord. And in another place c Psal 119.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. themimei Hebr. upright both tend to innocency The roote is thamam and that derived of maijm waters which in their element is immaculate without mixture as is innocency Blessed are they that are undefiled in the way and walke in the law of the Lord. Therefore innocency and knowledge make blessed and we have observed before the seed of well-doing sowne abroad to reape the blessing of eternall life Wherefore it remaineth that the defence of pleasure and feare of griefe being rejected whereof the one as d Infractum unmanly and effeminate the other as e Eviratum drouping and at despaire is condemned I may shew an happy life to cast forth the reyes of her luster even in the darknesse of dolour and griefe Which may easily appeare to every one that in the reading of the Gospell shall make but a little entrance f Math. 5.11.12 Blessed are yee when men revile you and persecute you and say all manner of evill against you for my sake falsely Rejoyce and be glad For great is your reward in heaven and in another place g Math. 16.24 If any man will follow mee let him deny himselfe take up his crosse and follow mee CHAP. IIII. Blessednesse to bee obtained by the undergoing of sorrowes and necessities For the confirmation whereof the examples of the Fathers are produced BEatitude therefore is also in sorrowes which vertue replenished with sweetnesse doth mitigate and asswage when it hath enough at home in it selfe of its owne store either for satisfaction of the conscience or procuring grace and favour abroad For neither was Moses a little blessed when pursued compassed by the Egyptians and closed in by the Sea had found out a way for him and the people through the swelling waves But when was hee stronger then at that time when being in extreame danger hee despaired not of deliverance but required according to Gods promise a day of a Exod. 14.4 For are not these words of right noble courage feare not stand still and behold the salvation of the Lord which hee will shew to you this day triumph For the Egyptians whom yee have seene this day yee shall never see them any more Neither did a small portion of happinesse befall Aaron and so hee reputed it then when hee b Objectu sui standing in the middest to the hazard of his life betweene the living and the dead with the censor of incense in his hand whereby hee made an attonement betweene God and the people and so staid the c Numb 16.48 plague that it spread no further How worthy of honourable mention is d Dan. 6.16 Daniel who was of that rare wisdome that among the affamished and hungry Lyons hee was touched with no feare of their bestiall and savage cruelty yea so farre from the least thought of anxious passion that hee might have fed and banquetted in their sight neither dreaded that in so doing they would haue beene provoked the more to have seazed upon him Wherefore in griefe likewise there is Vertue exhibiting within the sweetnesse of a good conscience which is a signification that griefe diminisheth not the pleasures thereof As therefore by griefe e Nulla virtuti decessio beatitudinis per dolorem vertue suffers no losse of beatitude so by the pleasure of the body or commodities of this life there is no increase of it Of these the f Phil. 3.7.8 Apostle speaketh well The things that were vantage to me the same J counted losse for Christs sake and to give more weight to it hee addes I account all things as losse and esteeme them as doung that I may winne Christ g Hebr. 11.25.26 Moses preferred the reproch of Christ above the treasures of Egypt and chose rather to suffer affliction with the people of God then to injoy the pleasures of sinne for a season Neither did he esteeme himselfe then rich when hee abounded with money neither afterward poore when hee needed nourishment unlesse peradventure hee may then seeme to some man lesse happy when in the wildernesse his daily food to him and his people was failing But h Psal 78.25.27 28. Manna which no man dare deny to have beene a chiefe good being the bread of Angels was ministred from heaven flesh also fell from heaven upon them and was made their daily banquetting dish Bread was wanting also to holy i 1 Kings 17.4.6.10 Eliah and hee would have found it so in so great famine had hee sought after it but indeed hee seemed not to need it because hee sought it not For in such sort in the time of dearth had the Lord provided for him that the ravens brought him food both in the morning and in the evening Was hee for that cause poore because hee was poore to himselfe No yea rather hee was blessed because hee was rich to God
service of God but leaving all slew his oxen and gave the rest for to feed the poore Off. l. 1. c. 30. p. 71. Egyptian learning because rejected by Moses may bee a caution for schollers evermore to mixe their humane studies with Divine Fr p. 25. line 20. Enemies called strangers Off. l. 1. c. 29. p. 67. to spare their lives is honestie Off. l. 3. c. 14. p. 44. Envie must be fled from and cast out Add. 139. Epicurus Off. l. 1. c. 13. p. 27. l. 2. p. 3. Equitie and justice confirmeth kingdomes Off. l. 1. c. 19. p. 48. Esau and Jacob Off. l. 1. c. 33. p. 82. Esters happy successe the companion of a good cause a comely and honest part was it in her to hazard her life to deliver her people Off. l. 3. c. 15. p. 55. Ethiopia its Etymologie Intr. p. 3. line 25. Ethnicks confesse the truth of the Scriptures Fr. p. 19. line 27. their constant opinion through all the East that the Ruler of the world should come from Iudea Ib. p. 20. line 9. They aspired to eternitie in some sort Ib. line 18. confuted out of their owne writings Pref. to 3. booke p 3. line 4. They come short of wisdome divine Ib. line 11. Euphrates Etymologie Intr. p. 4. line 25. there line 12. for confronting reade affronting Hebr. Perah from the roote parash expandere The confluence of rivers which Auxe Justice compared to it Ib. p. 5. Excommunication when to be denounced Off. l. 2. c. 27 p. 66. Exorcisme Off. l. 1. c. 44. p. 105. F Fables not to bee admitted according to Scripture Off. l. 1. c. 21. p. 50. Faith as mentioned Rom. 14.22 23. not to be expounded conscience Fr. p. 16 line 13. for place reade sense Faith because the foundation of good workes hath eternall life Off. l. 2. c. 2. p. 4 yet not as a worke but as an hand and instrument to take hold of Christ For so it Iustifieth Fr. p. 8. line 25. From the faith of Abraham Isaac and Jacob God himselfe takerh witnesse Christs tender love to support faith Off l. 2. c. 5. p. 11 12 13. Faith in keeping promise Off. l. 1. c. 29. p. 68. Faith implicite without sure confidence in our selves not conscience insufficient to salvation Fr. p. 10. line 2◠Famine in Samaria Off. l 3. c. 6. p. 19 22. c. 14. p. 53. l. 2 c. 11. p. 29. Favour gained by heedfull respect Off l. 2. c. 7. p. 21. To be shewed rather toward poore then toward rich Off. l. 2. c. 25. p. 65. Our Fathers of Christian Religion and among us whosoever is most sanctified hath nothing but what he hath received Fr. p. 4. line 32. p. 5. line 2. Fidelitie the way to procure love Off. l. 2. c. 8. p. 24. Fire sacred of Iewes Off. l. 3. c. 14. p. 49. Effects thereof Ib. p. 50. 51. Flights end to bee respected Flight from wrath of God Add. p. 140. Flatterie Off. l. 1. c. 47. p. 110. No part of fortitude Ib. c. 42 p. 103. Fornication flie from Add. p. 139. Fortitude Ethnick differs much from Christian Fr. p. 26. line 24. without justice no vertue Off. l. 1. c. 35. p. 84. fuel of iniquitie Ib. wherein consists Ib. c. 36. p. 86. described p. 87. line 4. reade is cast downe with no adversity Its effects Ib. At warre with vices Ib. c. 39. p. 93. Enters lists of duell not divell with anger no comma must be there before rifling Fortitude seene in suffering Off. l. 1. c. 41 p. 98. Fraud in dealing deserves expulsion by Davids example Off. l. 3. c. 10. c. 11 p. 38. Fraudulent friendship Ib. line last for prosecution reade persecution Friendship the upshot of all vertues and why Ill. p. 2. l. 31. p 3. line 1. Friendship Christian Fr. p. 28. line 19. Off. l. 1. c. 33 p. 82. Friendship and honestie sort well together so that honestie hath the preeminence Off. l. 3. c. 15. p. 56. Moderation to be kept therein Ib. c. 16. p. 57. Friend is a defence Off. l. 2. c. 7. p. 24. in the Margin for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and line 18. for but is reade but it is and line 30. for it reade he Friends part to open to his professed friend secrets of the kingdome of God Off. l. 3. c. 16. p. 62. Gods friend that doth his command Ib. Vnanimitie of mind in true friendship Ib. Disastrousnesse therein growes from ungratefulnesse Ib. Nothing so heinous in Judas the traitor as unthankfulnesse This traitor was prefigured in Achitophel Faithfull Friends commendation Off. l. 3. c. 16. p. 58. ought to bee prevented by his friend in every good office Ib. Friendships description Ib. harboureth not pride nor disdaine Tried in adversitie Ib. friend swell with pride to be taken downe by him that beares him good will True Christian friendship which is the Communion of Saints how gracefull Ib. p. 60. Ineffable friendship of the 3. children whom devouring fire could not divide Ib. Such David and Jonathan He that is unfaithfull to God cannot be a friend to man Ib. Friendship not to be valued by wealth Friendship of the poore better then of the rich Ib. p. 61. poore mans happinesse in friendship above the rich no man flattereth him Guardian of pietie Off. l. 3. c. 16. p. 60. Not found in disparitie of manners how to be ordered betweene superior and inferior Bitternesse to bee avoided betweene friends Ib. G Galatian and Tyrian Merchants in fame in old time Off. l. 2. c. 14. p. 35. Gate and gesture discovers what is in the heart Off. l. 1. c. 18. p. 37 38. Geometricall questions too farre carried Off. l. 1. c. 25. p. 58. Gibeonites Off. l. 1. c. 29. p. 2. 66. l. 3 c. 10. p. 34. how Joshua deceived by them Ib. p. 35. Gift good or bad according to affection Off. l. 1. c. 3. p. 71. Gihon Nilus the same Temperance compared to it Intr. p. 3. line 16. 21. Vaine Glorie Off l. 3. c. 5. p. 17. to be avoided by Christs example Ib. Gluttonie Add. p. 133. line 23. God one alone to be is agreed upon by all Nations the dissenting is about the Mediatorship Fr p. 3. line 8. God the giver of all vertue in the confession of Pagan and Papist together with us Fr. p. 4. line in Margin 1. Good and honest according to nature Off. l. 1. c. 46. p. 108. 109. Goodnesse doth more insinuate it selfe into our minds for the imbracing of it then ought beside Off. l. 2. c. 7 p 17. Gold taken in Scripture for wise inventions Intr. p. 2. l. 24. Goliah Off. l. 1. c. 35. p. 84. Gothes enemies to all good letters Fr. p. 10. Grace preventing Fr. p. 13. line 2. universall Graces sinister Tenet the more branne not braine for that misimprinted is found in it Fr. p. 13. line 29. Grave resting place Off. l. 1. c. 12. p. 23.
Thiefe not chiefe Pref. in lib. 3. p. 3. line 1. Theophrast Off. l. 2. c· 2. p. 3. Temperance in the Ethnick is in the outside not in the inside Fr. p. 26. l. 10. described Off. l. 1. c. 50. p 125. c. 43. p 103. Testimonie must bee for the maintenance of the truth not to benefit a friend Off. l. 3. c. 16. p. 57. Text Hebr. Sept. reconciled Off. l. 1. c. 29. p. 67 68. c. 30 p. 72. c. 44. p. 107. c. 45. p 108. c. 46. p. 109. c. 49. p. 119. Off. l. 2. c. 2. p. 4. c. 3. p. 6. c. 8. p. 24. Off. l. 3. c. 1. p. 1. c. 9. p. 31. c. 10. p. 35. 53. 56 57. Tigris interpretation Hebr. Hiddekel of hadal a Persian word Fortitude compared to it Intr. p 3. Tillage in the time of famine how to be husbanded and the increase how to be bestowed Off. l. 3. c. 6. p. 19. Tobias his exceeding great kindnesse to his people Off. l. 3. c. 14. p. 48. Tongues evill Add p. 128. where line 16. reade thou sittest and speakest against which wanting thy brother Tongue of the learned Off. l. 1. c. 2. Tongues scourge Ib. c. 41 p. 99. Tranquillitie what Off. l. 1. c. 36. p. 89. Treacherie to bee flied Add. 3. p. 40. Treacherous dealing toward Gods servants the brand of that infamie will never bee removed Off. l. 3. c. 15. p. 56. In Trouble inexpected what to bee done Off. l. 1 c. 38. p. 29. Truth what to bee done in the searching thereof Time and diligence must be brought to the searching of it Ingrafted in all men by nature to search out the truth Off. l. 1. c. 25 p. 59. 60. Turpe Off. l. 1. c. 50 p. 126. Tyrian Factors in fame of old for lucre Off. l. 2. c. 14. p. 3 5. V Vanitie Off. l. 1. c. 49. p. 116. Vanitie to scrape together riches p. 117 118. Merchants traffique vanitie Verecundie Off. l. 1· c. 43. p 103 104. Vertues Cardinall comprized in Scripture No vertue meritorious Fr. p. 7. line 27. 32. yet not without their singular use Fr. p. 8. line 3. the worke of God in us Ib. line 23. St. James and St. Paul accorded Ib. line 17. rarely used in the Scripture Pref. in l. 2. p. 4. line 6. Vertue whence derived Ib. line 11. Ladie Vertue Add. p. 138. what vertue in every e-estate of men blessed Off. l. 2. c. 3. p 6. A life accumulated with vertue neere step to eternitie Vertues are undividable Off. l. 2. c. 9. p. 26. The vulgar look to them separated Ib. Not ingrafted in man by nature This is not denied of any professor Christian no not of the Ethnick save only of the Pelagian Fr. p. 1. line 22. The whole praise af vertue to consist in action is the confession both of Ethnick and Christian Philosopher Fr. p. 2. line 25. Vices to bee spoken vehemently against Off. l. 3. c 14 p 45. what is shamefull cannot be gainfull Ib p. 46. Vice voluntarie Fr. p. 14. l. 1. Victorie not to be gotten by dishonest meanes Off. l. 3. c. 14. p. 46. Vngodly their flourishing estate of no continuance deserving punishment even in verdict of owne conscience Off. l. 1. c. 22. p. 22. 24. Contrariwise is it with godly Ib. c. 15. p. 29. 30. Voice Off. l. 1. c. 19. c. 22. p. 50. where line 25. expunge naturall line 27. after sounding put in fit for singing Vse in the right kind of spirituall graces Off. l. 1. c. 21 p 133 134. Vtilitie and honestie to bee one Off. l. 3. c. 2. p. 5. A rule whereby they may bee kept inviolably Ib. c. 7 Vtilitie evermore to follow honestie c. 14. p. 44. Vtilitie honestie and decencie wherein they accord Off. l. 3. c. 7. p. 26. Vtilitie joyned with ignominy Ib. c. 7. p. 32. Some Vtilitie corporall some belonging to pietie Off. l. 2. c. 6. p. 16. That which must move as principall to Vtilitie ought to bee Faith love and equitie Off. l. 2. c. 7. not filthie lucre Ib. c. 6. p. 13. 15. Vzza Off. l. 1. c. 50. p. 122. W Warlike vertue to bee commended in holy men professing religion Off. l. 1. c. 40. p. 95. Warres never waged by David but being provoked in all his warres he had prudence for his companion Off l 1. c. 35. p. 84. In all his warres consulted with oracles of God Ib. p. 85. In Well-willer better to put confidence then in the wise Off. l. 1. c. 33. p. 79. Wickednesse not to bee committed to get a kingdome Off. l. 3. c. 5. p. 16. Betweene wicked and envious difference Off. l 2. c. 30. p. 73. Widowes Off. l. 2. c. 29. p. 71. Womens societie to bee avoided Women to bee covered in time of praier Off. l. 1. c. 19. p. 43. c 45. p. 108. Will of man able to doe nothing in the matter of salvation Fr. p. 12. Free will we have none to doe well Off. l. 2. c. 6. p. 14. where line 13. his to bee put out Wisdome 4. Off. l. 3. c. 2. p. 7. Ordinarie and extraordinarie ib. Speciall ib. Words unseemely Off. l. 1. c. 18. p. 39. In preaching Ib. All workes humane excluded from Justification Pref in 119. l. 3. and that our Justification is by faith Good workes though they merit not yet manifold is their utilitie Fr p. 9. The practise whereof why not received of the Lord at the hands of the Ethnick ib. p. 10. want of faith cuts them off solely God their Author ib. p. 2. 13. From worldly molestations good to flie Add. p. 140 141. but must withall take up holy meditations that will come to salvation Worke specious in the tongue and without true affection of no validitie Off. l. 2. p. 5. Worlds contempt and of fleshly lusts ought to be in Ministers and professors of the Gospell Off. l. 1. c. 49. 119. Worlds beginning maintained by some Ethnicks Fr. p. 20. l. 16. Worldly lusts to bee avoided Add. p. 139. Worldly conversation not good and why Add. p. 133. Worship false is against nature honesty and comelinesse Off. l. 1 c. 25. p. sto Writers humane were read and studied by the chiefest of the Fathers of the Church Off. l. 1. c. 25. p. 60. Y Youth may receive instruction from Josiah Off. l. 2. c. 30. p. 34. Immaculate life in them the stipend of old age Ib. c. 20. p. 51. Z Zeale Off. l. 2. c. 30. p. 74. Zelotes Off. l. 2. c. 30. p 74. Zeno Off. l. 2. c. 2. p. 3. TRVTHS TRIVMPH OR St. AMBROSE HIS CONVICTION OF SYMMACHVS A Gentile pleading for the Altar of Victorie being demolished by the Christian Princes to be erected againe in the Court of the Senate of Rome Done into English by the former Translator of his Offices Symmachus Ambrosio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 astat Atterit os discors 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 aure sonus 1 COR. 10.20 What the Gentiles sacrifice they sacrifice to Divels and not to God LONDON Printed for Iohn Dawson 1637. TO THE RIGHT REVEREND FATHER in God and my very good Lord GODFERIE L. Bishop of Glocester My very good Lord IT is not without cause that the Apostle speaking of good Workes breaketh forth into this Epiphoneme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this I will that thou affirme that they which beleeve in God bee carefull to maintaine good workes and afterward let ours learne so to doe and that St. Iohn the Divine ioynes with him ratifying the same from the infallible testimonie of the Spirit when mentioning the blessed estate of them that die in the Lord addes withall that their workes follow them For where the effect is found there and no where else the cause undoubtedly is in place which is a lively saving and iustifying faith Neither can they be denied to be Via regni si siant non timore sed amore non formidine poenae sed dilectione iustitiae Which is that St. Augustine requires for the inside but because that is knowne only to the Searcher of all hearts we must in caritie goe no further then to what is outward and esteeme good workes as they are good and profitable for men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the truth is it redounds greatly to the discredit of the professors of the Gospel especially to those of eminent place to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without fruit our neighbours of New Windsor and their posteritie are exceedingly bound to your Lordship for your most gracious and liberall contribution for the better ornament of their Church and market place as also for the maintenance among them the perpetuitie of that morning watch of divine service to the great honor of God and stirring them up to holy devotion The remembrance whereof together with your Lordships right Christian disposition to the daily and continuall practise of charitie was a speciall motive of this my Dedication VVe all admire his vertue who was able to say Iob 21.15 I was an eye to the blind and a foot to the lame I was a father to the poore and his loynes have blessed me In these barren and frozen dayes of Hospitalitie who doth not admire your Lordship from whose gates the poore never depart with an emptie bosome Blessed is hee Psal 41. as the Psalmist speakes that iudgeth wisely of the poore St. Laurentius that holy Martyr Archdeacon to Sixtus Bishop of Rome when the tyrant Decius sought the spoile of the treasures of the Church cried out Horum manus meaning the hands of the poore thesauros ecclesiae in coelum deportaverunt For these are truly the treasures in which Christ remaines 2 Cor. 4.7 we have this treasure in earthly vessels according to the blessed Apostle and it is written I was hungrie and yee gave me meat I was thirstie and yee gave me drinke I was a stranger and yee tooke me in Afterward punctually what yee have done to the least of these yee have done to mee For this cause our holy Father himselfe witnessing it Offic. l. 2. c. 28 sold the very goods of the Church the sacred vessels themselves namely to redeeme the captives being in extreame and miserable servitude wonderfull compassionate was hee to the poore and in that your Lordship rightly resembles him therein being an acceptable piece of service to God worthily is it presented indeed to your Lordship and published in your name Take therfore for your L ps everlasting comfort what that divine Father hath August in Lucam Serm. 3 5. Qui sunt qui habebunt tabernacula aeterna nisi Sancti Dei qui sunt qui ab ipsis accipiendi sunt in tabernacula aeterna nisi qui eorum indigentiae serviunt quod eis opus est hilariter serviunt In the meane time receive this my travell of translation I most humbly desire your good Lordship as a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pledge of my ancient love toward you and true affection to honour that speciall grace of Commiseration so eminent in your Lordship And thus with my heartiest petition to the God of all goodnesse for your Lordships long life and much happinesse to the further benefit of Church and b Munisicentissimus Episcopus tam pater est Patriae quà m Ecclesiae Common-weale I rest Your Lordships poore Orator in all humble dutie Ri. Humfrey Cause rendred for the translation of the Fathers THeir authoritie is next to the sacred scriptures and they are expositors of them giving great light to them neither are their interpretations and commentaries of small strength and worth to perswade that what sense they giue of them should not bee neglected 2. Their writings afford us a true chronologie of the times how they haue passed what hath beene done in each severall age what doctrines haue beene maintained for orthodox what rejected as erroneous and hereticall 3. Their sweete and pithy sentences are of invaluable weight proceeding from the profoundest iudgement and rarest invention conceived not with humane wit but by divine grace which appeares by this that none in our dayes can attaine to the like excellency therein 4. No examples of holy life bee found since the Apostles comparable to theirs for devout prayer fasting charitie care of the flocke commited to them courage for the convincing of error arising in the Church beating downe sinne with the due punishment thereof by their good discipline joyned with decent order and reverend governement 5. The synods or Councels were called but they were assigned to be speakers presidents cheife pillers and compilers of what soever therein was acted and effected 6. The translating of them is a meanes to bring them out of the dust and darke corners wherein they lye rotting and consumed with moths and to set a new coate and flourish vpon them to reviue their blessed memory to honour them and to give them their deserved comendation more narrowly to sift out their true tenets and to discover their frailties the one being a good marke for imitation the other for devitation Andreas Schottus published 600. Greek Epistles of Isidorus Pelasiotes out of the Vatican Library An. Dom. 1628. whereof there was another edition the yeare following in Greek and Latine which argues that the hands of the learned are ever in action this way labours most acceptable to the Church of God 7. This will be as a spurre to stirre vp to the reading of them and to examine how that which is translated accordeth with the originall will make them more familiar better knowne bring them more easily to hand to more frequent and certtaine vse 8. It hath beene accustomed in all ages to translate them and if the Greeke fathers might be turned into the Latine tongue why might not the Latine into other Languages Pisanus Burgandio presented as a worthy peice of worke to the councell of Pope Alexander the
defence then by her feasting provoked the enemy against her In u Insubria now Lumbardie in Gallia Cisalpina the countrie wherein Millan stood St. Ambroses seate could not bee farre from this Liguria because he being here Praeses Consularis was easily brought thither to make reconcilement and therefore Symmachus bruting abroad an universall famine especially when plenty abounded so neere is found the more untrue Liguria and Venice their Autumne brought forth such a croppe as astonished the beholders Wherefore it is not so that by our sacriledge committed against your consecrated things the fruits of that other yeare withered away and it is so that by the fruits of our faith this present yeare thus flourisheth Can they deny that the Vines beare their burden in the largest measure Therefore we injoy both an harvest bringing us in much advantage and possesse also the profits of a more liberall vintage If plenty then be a witnesse of the truth here it is in all plenitude The x Allegation against the prerogative of Princes as unjust in turning what was given to superstitious to other uses convinced last and chiefest proposition remaineth as yet unexamined whether of that our Emperours sometimes bestowed to the reliefe of the Vestals and Priests and is now converted to the benefit of the Empire there ought restitution to be made For he saith Let them defend y Objected that Ethnick Ceremonies be a defence of the Empire and here answered They argue thus if they bee a defence then to be restored Objected that all things under the Gentile rites prospered better and therefore to be kept but resolved to the contrary you and be adored of us This is that impiety Princes rightly renowned for your constancy in the Christian faith which when they speake it to our reproch wee cannot beare namely that they supplicate to their Gods in your names and thereby when you command it not interpreting your connivency for your consent commit detestable sacriledge Let them keepe their Gods for their owne gardians if they have any power let them preserve it to protect their owne vassals Where is no might to defend their owne suppliants were it not madnesse in us to expect it But he objecteth that the right of Ancestors ought to bee observed For as he affirmeth these duly kept all things thereupon prospered much better Did not the world it selfe which either at the first the seed of the elements being coacted our of the z Per inane the text Gen. 1.2 hath tohu Vebohu solitude and inanity which the Septuagints call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philosophers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not to be thought to intimate vacuity which nature admitteth not but to shew that the state of things was first confused untill the Lord in the consequence of his worke gave them forme wast grew together to a tender orbe or else a confused horror of an indigested worke in the beginning darkening it receive afterward a difference being made betweene the elements of the ayre the sea and the earth with the fire the formes of things for an ornament When the earth had cast off the moist garment of blacke obscurity how did it stand amazed at the appearing of the new Sunne in his brightnesse But this great a Gen. 1.14 15. luminarie shines not in the beginning b Not the creature the Sunne but the Creator which is God himselfe is the fountaine of light Gen. 1.3 first the light breakes forth afterward through the increase of light it shewes it selfe in its beauty and through the increase of heate in its nature of burning The other and lesser eye of the world the Moone which according to propheticall Oracles is a figure of the Church at its first arising labours after the repairing its monethly strength but hath its head soone covered over with the darknesse of the night yet by little and little filling up its hornes or For that in naturall course nothing stands at a stay no marvell is it that in religion the state of things alter Hither tends this discourse of the two lights the Sunne and the Moone of husbandrie of the seasons of the yeare and of the changings of the conditions of mans life And this is the only way to deale with an Ethnick and unbeleever to produce against him naturall reasons for his conviction being in a Diameter to the Sunne by vertue of his rayes making complete its body glistereth very goodly with the glory of his orient beames Men knew not at the first how to inure themselves in tillage at length the carefull husbandman began to get the mastery over the stubborne earth to put a new coate upon the wast ground and to cloath it with Vineyards so was the wildnesse thereof mollified and made pliant to his hand The yeare in his prime which hath dyed us with the like tincture in use and with the like inclination in generation puts on green array then buds and blossomes consequently follow and fall away but at last proceeds to the maturity of fruits We also our selves being of green age rude have our senses exercised after the manner of c 1 Cor. 13.11 3.2 Eph. 4.14 infants years cōming upon us we apply not our wits to theirs but reject the rudiments reaching no further then to them Let them then speake would they have all things rest in their owne beginnings would they the world to be overwhelmed still with darknesse and because the Sunne inlighteneth and disperseth the mists of blindnesse with his splendor would they have it knowne that nothing displeaseth them more then this And how much more acceptable ought it to be that not the darknesse of the body but of the mind hath beene scattered and that the illustrous brightnesse not of the Sunne but of the syncerity of faith hath thrust forth her beames Wherefore also the first beginnings of the world as of all things else have changed their course that we might understand the venerable age of hoary headed faith to have followed likewise that way to come to her ripenesse They whom this distasteth let them grow to displeasure against the harvest because it bringeth plenty late in against the vintage because its fruit is not ready untill the fall of the leafe against the fatnesse of the Olive it selfe the d Olivae non antefavonij afflatum increscentes hoc est ad 6. Idus febr tunc arbitrantur eas maturescere Plin. lib. 5. cap. 3. Semper virentis olivae Horat. Viriditas enim perpetua causa est qua succus exhauritur inde infirmior redditur ad fruges edendas He growes here to debate the controversie betweene the Christian and Gentile concerning the true religion slowest of all other before it fills the cruse Therefore also our Harvest is the faith of the soule the grace of the the Church the vintage of good Workes which from the beginning of the world was greene in the Saints in
CHRISTIAN OFFICES CRYSTALL GLASSE In three Bookes FIRST WRITTEN IN LATINE BY THAT FAMOVS and renowned Father Saint AMBROSE Bishop of Millane Whereunto is added HIS CONVICTION OF SYMMACHVS the Gentile A worke tending to the advancement of Vertue and of Holinesse and to shew how much the morality of the Gentiles is exceeded by the doctrine of Christianity Translated into English by RICHARD HVMFREY Minister of old Windsore 2 PET. 1.5 Adde to your faith vertue and to your vertue knowledge Printed at London for Iohn Dawson and are to bee sold at the signe of the White-Lyon in Paules-Church-yard 1637. REVERENDISSIMO in Christo Patri Guilielmo Providentia divina Archiepiscopo Cantuariensi totius Angliae Primati Metropolitano Regiae Majestatis à sacratioribus Concilijs Academiae Oxoniensis Cancellario dignissimo HONORATISSIMO ETIAM DOmino Thomae Domino Coventrie Baroni de Alesborough magni sigilli Angliae Custodi Serenissimo Regi à Concilijs c. NEC NON MVLTIS NOMINIBVS Honorando Domino Francisco Windebanck Equiti Aurate Caroli Regis Consiliario Secretario Principali COmpetency most Reverend Father in God Maximè saecerdoti hoc convenit ornare Dei templum decore corgruo ut etiam hoc cultu aula Domini resplendeat Ne restrictiorem erga clericos aut indulgentiorem se prabeat Alterū enim inhumanum alterum prodigum si aut sumptus desit necessitati eorum quos à sordidis negotiationis aucupijs retrahere debeas aut voluptati superstuat Ambros Offic. l. 2. c. 21 and Right Honorable for the sufficient maintenance of the Clergie to whom the Cure of Soules is committed is neither the last nor the least of your Graces godly cares and endevours For which pious intention of your Graces my selfe amongst many others of my Brethren stand in no small degree obliged and engaged To your Grace I say and to the Right Honorable my ever honored good Lord the Lord Keeper and the Right Honorable Sir Francis Windebanck Principall Secretary of estate unto his Majestie All your Honors great favours paines and pieties I were most unthankefull not to acknowledge as bestowed upon my selfe in your endevours upon my petition to induce some Improprietaries whom I lately had to doe withall to an enlargement of my poore maintenance Which though for want of devotion perhaps in some of them it tooke not the effect desired yet is my selfe and familie and in me all of my Ranke and profession neverthelesse beholding unto your Honors for your noble encouragement to our studies Seeing therefore that thankefulnesse is ever more testified by Tokens then by words I advised with my selfe how to make the best expression of it But finding my greatest Riches to be my Paines I here make bold most humbly to present it to your Honours And that in a better mans performance then mine owne even of the most holy and admired St. Ambrose This hath beene the prime motive to mee most Reverend and Right Honorable to present this my Translation first to your Honors and by you to the rest of Gods people And your Grace verely in this your most prudent Government joyned with undaunted courage for Gods cause is mee thinkes the neerest resemblance of this most renowned Bishop And whereas hee also was a Lieutenant of the Citie of Millane a Consul and principall Officer of the Emperours in his time I hope hee shall find the fairer entertainment and if you please imitation too with your Honors The matter is of Christian Offices and morality of Iustice Magnanimitie Prudence and temperance joyned with pietie great studies and practises of your Grace and Honours Now most humbly desiring my poore performance in the Translation may both bee excused and accepted I in all humilitie and thankfulnesse make tender of it to your noble hands desiring leave that under the patronage of your much honored and beloved names it may bee recommended unto the people For which Second Favour I shall ever remaine the daily Orator for Your Graces and Honors happinesse and salvation RICHARD HVMFREY The summe of what is prefixed before the Worke. 1. A Frontispice comprehending the agreements and differences betweene the Ethnick and Christian Philosophie 2. Sundrie Testimonies concerning this our Authors worthinesse 3. An Introduction to the whole worke taken out of this our Fathers booke of Paradise and third Chapter 4. An illustration of the Method of our Author set out under the similitude of a Tree and shadowing the same in a plaine Table The Contents of the Chapters of the three bookes of Offices The first Booke THe proper office belonging to a Bishop is to teach the people Chapter 1. Page 1 By silence wee flie danger and learne to speake well C. 2. p. 3. Taciturnity ought to be moderated and silence to be used in the time of anger chap. 3. pag. 5. Let not affection but reason draw us to speake For wee following the sway of our affections the invisible enemy waiteth at the place of passage and without speciall circumspection secretly and subtilly windeth himselfe in Chap. 4. pag. 8. Against carnall enemies instigated by Sathan patience prevaileth Hereof David provoked by Shimei is inferred as an example Chapter 5. Page 9 The example of Davids patience Chap. 6. p. 11. That Psalme 39. is admirable not only for the commendation of silence but also for the contempt of humane things Chapter 7. pag. 12 That the name of Office is not only in frequent use with the Philosophers but also with Divines Chap. 8. p. 14 Yhe division of Office and what in the account of Christians is reputed honest and profitable Chap. 9. 15 Of Comelinesse and that the first Office of the tongue is moderation Chap. 10. 16 Every Office to bee of the middle ranke or in perfection Chapt. 11. 18 Felicity is not estimated by externall but by internall and eternall blessings Chap. 12. 21 God even then when hee is not thought so to doe governeth all things that he hath created Chap. 13. 24 God to passe by nothing is proved by the testimonie of the Scriptures and by the example of the Sunne which albeit it be a creature yet either by its light or heate doth penetrate all things Chap. 14. 26 Such as are offended that it goeth evill with the good and well with the evill the examples of Lazarus and Paul ought to satisfie Chap. 15. 29 Making mention of the beatitudes out of the Gospell and setting downe the example of champions and spectators he confirmeth labour and that alone to receive a reward in heaven Chap. 16. 30 The Offices and duties of young men and examples proposed and set before the eyes of them of this age Chap. 17. 33 Of the vertue of Verecundie or modesty that it chiefly shined in the holy Mother of God and that the gesture of the outward very often sheweth the quality of the inward man Chapter 18. 35 The fellowship of the intemperate the society of women to be avoided Chap. 19. 42 Of
prayer used in the Church Ad te nostras rebelles compelle propitius Preces voluntates This cuts the throat of that misconceived opinion misleading too many of universall grace standing upon it that they are able to make it good that God openeth the eyes of all to see and the eares of all to heare the mysteries of salvation if they will when they cannot will without some speciall motion of Gods spirit The more this their acute position is sifted the more braine is found in it The finest wits go a wooll-gathering sometimes as did Plato when hee would not bee drawne from this perswasion of his that vice was not voluntary when it is well known to bee cleane against divine truth testifying Gen. 6.5 8.21 Mat. 15.19 Iob 15.16 Psal 62.4 36 4. Rom. 3.15 Es 59.7 every where that it is willingly committed and with delight in the unregenerate And had hee understood of the fall of our first parents who fell willingly hee would easily have yeelded Yea had hee considered the pleasure that is taken in sinne breaking out of our corrupt nature hee would never have maintained it That of the Philosopher reason to bee not only a lampe to guide the understanding and a Queene to moderate the will but attributing to it power perfectly to governe it selfe to seeke after the best things to avoide offence is no lesse erronious when in truth it not only comprehendeth not what true piety is but remaineth uncapable of many things incident to this life Who seeth not that humane reason openeth her mouth even against the Rom. 3.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousnesse of God it selfe invents some obloquie alwayes against his sacred truth Grace hath need of nature Luminis naturalis ductum repellere non modò stultum est sed impium Aug. de Trinit l. 4 C. 6. her light and guidance cannot be denied to be necessary yet in Rom. 1.21.23 discerning of things spirituall starke blind her science darknesse Let it bee granted that it is exact and absolute in it selfe yet in comparison of that great luminary of divine grace it is as nothing No humane reason can reach unto that maine principle whereupon our Christian faith dependeth that the sacred bookes are the oracles of God Neither can this bee so effectually proved by any other motives and inducements neuer so strong and consonant to reason as by the testimony of the spirit All the powers of naturall reason joyned with experience and science are not available to worke faith are not able to see much lesse to feele what the speciall grace of the holy Ghost is cannot inlighten for that only comes from Gods spirit the understanding and as for the donation of grace it concurres solely in the study of the word of God accompanying no other and the gift of sanctification is so peculiar to it that it is appropriated and the proper passion thereof Such a tye goes with it as with no science beside as to be believed what is Hebr. 11.12 contrary to common reason and sense it selfe first to Es 7.9 2 Chr. 20.20 beleeve afterward to learne and Chrisostome affirming no inquirie must be made of it but subscription and obedience tendered Summes 2.2 q. 10. Art 14. Aquinas interpreting that of the Rom. 14.23 Apostle whatsoever is not of faith is sinne saith this may be thus understood that the life of Infidels cannot bee without sinne when sinnes are not taken away without faith whereunto he addeth that it followeth not from hence infidels to sinne in every worke when in them that naturall goodnesse of reason which exhorteth to the best things is not altogether extinct and abolished Wee grant it to bee so concerning the substance of worke sinne in it selfe and civill actions but concerning Sapientia simpliciter est cognitio divinarum rerum Aug. de Trinit spirituall to bee so wee utterly deny and that upon sure warrant of the holy Ghost testifying that Rom 8.7 Hic observemus hominis voluntatem Divinae voluntati per omnia adversari Calv. all wisdome of the flesh is enmitie against God The adversarie Sophists restraine it to sensuality but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not of the sense but of the reason Whereby it appeareth that the reasonable part with the will as well as the sensuall is averse from God And so much doth the ordinary Omnis infidelium Vita peccatum est glosse intimate and so doth Lib. 6. Annotat. 25◠Anselm Ambros l. 1. de vocat Gent. speake to this sense Sixtus Senensis a learned man of their owne side Lib. 5. Cap. 6. Bellarmine seeing these streights slips by it and falls upon another Lib. Arb. place interpreting faith there to be the conscience affirming all the Fathers to expound it so Rom. 14.23 But whether yee take without faith concerning that of the Infidell or weake Christian though they both want it yet are they not without conscience And as for the Fathers they affirme that faith there is the knowledge of Christian libertie which more particularly concerneth conscience then generally to understand the same according to his sence whatsoever is without faith that is without conscience is sinne The truth is whatsoever we enter upon unlawfully under the guilt of conscience and under the knowledge of the breach of Christian liberty is sinne And therefore the law of God written in the consciences of the infidell Gentiles accuseth them when they sinne against it and convinceth them of transgression Wherefore to grant Bellarmine what he desireth that whatsoever is against conscience not whatsoever is against Christian liberty which is the orthodox exposition is sinne he hath gained nothing I resolve the point then with In Cap. 1. Iob. Origen That I may speake briefly and boldly all things whatsoever men shall doe either in virginity or abstinency or in the chastity of the body or in the distribution of their goods they doe all in vaine if they shall not doe it in faith For all severity all justice which any man shall use without a true inward faith hee useth it to no purpose it shall nothing profit him in the day of perdition nothing helpe him in the day of wrath Thus farre of differences in a triplicity Now in a duplicity some few more which stand betweene the Christian and Ethnick For these our points of morality they have spoken wonderfull well and if any shall say otherwise he shall wrong them Christianitie then hath this in common with them and her sonnes disdained not to Eustathius a Bishop commenting upon Homer Aug. Lact. Iren. Cyp. Hil. reade their bookes for their goodly documents but yet so that it selfe hath gone a great deale farther That of Plato before specified wee are not borne for our selves c. is much short of Pauls rule charitie seeketh not her owne and of our Saviour we must love our neighbour as our selves He goes to country parentage friends and there leaves now what becomes of the poore These if they had not
of your people and a good baite to draw in many fishes into your nette for the Lords table The upper Heb 12.1.2 not the neather Ierusalem is your city of habitation and the upshot of your charge Conversation Let your owne conversation bee there and then you shall the better perswade your flocke to feed in the same pastures The guide carrieth all the herd with him the leere where hee likes thither will they follow there will they feed Therefore Iesus our Captaine went Hebr. 13.11 12 13. out of the city to bee crucified that yee might goe out of the world and might bee above it Moses who only saw God had his Exod. 33.7 Cum Deo nullum adhuc erectum fuerat Iun. Tabernacle without the campe when hee spake with him The Hebr. 13.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bloud of the sacrifices which were made for sinne But at the doore Hebr. pethach Tremei ad portam Genev. without the doore of the Tabernacle of the congregation Exod. 40.29 was brought unto the Altar which stood within the temple because no man placed within the verge of the vices of this world doth lay downe his sinnes neither is his bloud acceptable to God unlesse hee depart out of the filthy stie of this his defiled body Love yee hospitality 2 Cor. 13.3 for by it Gen. 18.10 Hebr. 13.2 Math. 25.35 Hospitality Abraham and Sarah received a sonne and by it as a good 1 Tim. 3.2 Tit. 1.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invitation you may receive many sons into the fold of Christ By it Lot escaped the Gen. 19.3.10.12 16 fire of Sodome which consumed the wicked Being unhospitall vers 5.24 and unmercifull Ezech. 16.29 Sodomites and the like judgement shall consume all the Iames 2.13 unmercifull By it Ioh. 2.1.6.27 Heb. 11.31 Captivity Rahab saved her selfe and her houshold Rom. 12.16 Suffer yee together with them that are bound as if yee your selves were under the chaines of bondage Es 61.1 40.1 2. comfort those that mourne For it is better to goe into the house of Eccles 7.4 Visiting sicke mourning then into the house of banquetting thence you may learne to take your end to heart hence what may make your soule to smart entring in there and upon all necessary occasions and your occasions are manifold let your tongues bee the Psal 45.1 pennes of ready writers for due and fit instructions Summarily being your selves converted to the Lord Iesus strive to Luke 22.32 Direction to the right using of spirituall graces convert your people let the delight of your life bee the joy of a good Prov. 15.15 Acts 23.1 1 Tim. 1.19 conscience the grace of your doctrine truth with Eph. 4.13 Rom. 16.17.18 1 Cor. 5.8 2 Cor. 4.2 11.3 simplicity the perswasion of the argument of faith with confidence in your selues and the Rom. 8.38 consolation of assurance in others your abstinency Ibid. ver 39. in holinesse your industrie in the Acts 13.2.1 Cor. 7. worke of the ministery in sobriety your erudition without vanity your moderation of true propositions without the drunkennesse 5. Mat. 17.22 Acts 20.34 2 Cor. 11.9 12.13 Col. 2.3 Rom. 12.3 of hheresie your bearing 1 Cor. 17.12 ver 15. of reproach whatsoever affliction and death it selfe with patience and hope of immortality Tit. 3.10.11.2 Iohn 5.10.2 Tim. 2.24.25 Rom. 12.12.2 Tim. 4.7 The example of Davids patience together with the matter of taciturnity Supplie 2. enlarged from our authors 49. Sermon which answereth to the argument of Chapter 6. DAvid was herein a type of Christ For he when he was accused by Mat. 27.12.13.14 Ibid. 26.63 Pilat the Marke 14.60 priests and elders of the Iewes and questioned by Herod opened not his mouth It may seeme to bee wondred at that he confuteth not such reproches Luke 23.9 false accusations A iust apologie maketh all whole whatsoeuer can be spoken to impeach our credite taciturnity is taken for a consent because it seemeth to confirme what is obiected when that is not answered which is sought after Doth the Lord therefore confirme by his silence the accusation or doth he not rather in not refelling it despise it For he doth well to hold his peace who needeth no defence Let him labour for a defence who feareth to be overcome let him hasten to speake who standeth in awe of the victorie But Christ is condemned and yet doth overcome is iudged and yet not brought vnder by the power thereof as the Prophet witnesseth that thou mightest be justified in thy sayings Psal 51.4 and cleere when thou art judged The cause therefore is better which is not defended and yet is approved that justice is fuller and firmer which is not held vp with words but supported with the truth The tongue must needs be silent when equitie it selfe is present to succour it The force whereof was so prevalent with Pilat Mat. 27.24 that it made him cry out I am innocent from the bloud of this just man A bad cause is holpen forward by the tongue a good needs it not men had accustomed that course Christ would none of it Should justice so be patronaged as is iniquity Colour and excuse must of necessity thrust in here otherwise there is no handing out whereas there the naked truth is enough Wherefore in that Christ gained the cause against Pilate it was not out of his oratory though never man spake as this man spake but out of his vertue Can we think the Saviour of the world who is sapience it selfe knew not the way to overcome Not answering again he knew to be it therefore he had rather his cause to approue it selfe then to speake in it And what should mooue him to speake when as his silence was sufficient to stoppe the mouthes of his adversaries But peradventure the feare of losing the opportunity of saving mankind vnlesse we shall make that the whole cause of glorious triumph brought him to it For he neglected his owne salvation that he might saue vs hee spared not his owne so precious a person that the benefit thereof might spread to all his people he chose to be overcome himselfe that he might overcome in whatsoever stood against vs. The same argument from his 53. Sermon further amplified ALL we that are Christians are the 1 Cor. 12.27 body and members of Christ Christ therefore rising all we that be his bowels doe necessarily rise with him He passed from death to life that there might be a passage in vs from the death of sinne to the life of righteousnesse He hath bid thee take vp thy crosse and Mat. 16.24 follow him It is his caution vnlesse ye shall be converted as little Mat. 18.3 children ye shall not enter into the Kingdome of God He himselfe is the child which he proposeth to be followed witnesse the Prophet vnto vs a Esay 9.6 child is borne He is plainely the child who was of 1 Pet. 2.23 innocent life and in his passion prayed for them that Luke 23.34 A
orders under the pretext of greater gifts derogate from the Bishop neither must the Bishop beare hatred to the rest of the Clergy but cary himselfe iust toward all cheifely in the seate of judgement WHerefore all men must indeavour by good arts and a sincere purpose to come to honour and aboue the rest such as belong to the Church Adomnia abundat animi directa simplicitas satis quae se ipsa commendat that neither arrogancy remisse negligence base affectation vnseemely ambition be found in them Smplicity of heart is directed to whatsoever promotion is abundantly sufficient thereunto and of its selfe full commendation But in the divine function it selfe it is not convenient that too strict severity or too much remissenesse be vsed lest we may seeme to exercise our power ouer-much or not to fulfill the office vndertaken as we ought Labour we likewise to bind as many as we can to vs by benefites and duties Let vs reserve in memory the bestowed grace that they may not justly be vnmindfull of the benefite which sticke not to pretend greife as if they had been exceedingly hurt by vs. For we find by often experience that preferring without due desert any one before them whom formerly thou countenancedst and gracedst in some high degree it is so taken as a turning away thy face from them But it is requisite for the Bishop in his benefices and iudgements so to favour that he keep equity and so to respect a Presbyter a Or elder or minister as his father Neither doth it behove those which are once approoved to be proud but rather as being not vnmindfull of the grace received to be humble minded neither ought the Bishoppe to bee offended if either Presbyter or minister or any other of the clergy seekes by mercy or fasting or integrity or doctrine or reading to increase his owne credite For the grace and countenance conferred by the congregation is the commendation of the teacher and it is good his praise should be spred that is worthy if what he doth be done without ostentation or affectation of vaine glory Let thy neighbours lips and not b Prov. 27.1 20.6 17.7 thine owne let the worth of thy workes not thy aspiring desires commend thee But if any man obey not the Bishop but seekes to extoll and exalt himselfe with a feigned affectation of some great learning or of humilitie or mercy and to obscure and weaken his merits let him vnderstand that he erreth being puffed vp because this is the rule of truth that thou doe nothing for thine owne credite to diminish another mans neither if thou hast ought deserving praise that thou vent it to the defamation of another Defend c Non defendas improbum sancta indigno commitenda arbitreris where et is a causall for etiam Quorum Iphitus aevo jam gravior pelias vulnere tardus Vlysse not an evill man yet thinke withall that holy things may bee committed to an vnholy and vnworthy person d An vnworthy person may preach the word or administer the sacraments neither without saving fruit to the receivers For not the minister but the divine ordinances obeied and received by faith make these effectuall to salvation God doth his holy workes by sinfull instruments blesseth Israel by Balaam Num. 23.8 tempteth the people by false prophets Deut. 13.3 vexeth Saul by Sathan 1 Sam. 16.14 punisheth David by Absalon 2 Sam. 15.12 neither whose crime thou couldest not by diligent inquiry and examination deprehend and find out before be thou brought to presse it againe and strive about it For when in all causes injustice may be soone committed then aboue and before any in those ecclesiasticall where equity ought to be of necessity where it becomes equality to take place that so he which is mightier doe vindicate nothing more to himselfe and he which is wealthier doe vsurpe no more then what is right For whether he bee poore or whether he be rich he e Gal. 3.28 is one in Christ he that is holier let him arrogate nothing more to himselfe then he that is inferiour in grace nay let him remember that he that is more holy of him more humility is both required and expected In judgement likewise let equity take place and let us not except of the person of one aboue another let favour be set apart and let merit arbitrate the cause in controversie For nothing doth so much impeach a good opinion of thee and thy credite among men as when thou favourest the cause of the mightyer above the meaner in iudgement or accusest the poore innocent and excusest the rich nocent party Humane race is prone to this evill to leane to the more honourable and to leave them of lesse regard in the briers lest otherwise they might thinke some hurt to be about to accrue to themselues and lest being put downe they might have cause to repent But if thou feare the taking of offence at the hands of the great ones why dost thou vndertake to sit as a judge and thou which art plaintiffe whether Clerke or of the Commons being inferiour why dost thou provoke thy superiour to come to a triall when thou hast no hope to receive according to equity Thou hast liberty to be silent in a pecuniary businesse only albeit it be the part of constancy even there to be present to see equity done To dissemble in the cause of Religion is worthy branding for prevarication and rebellion against God But in the cause of God where the communion of the faithfull and fellowship of the Saints is in daunger there to dissemble and be without courage and pious contention is no small offence CHAP. XXV Favours and benefites ought to be bestowed more vpon the poore then vpon the rich because for that peradventure for which the rich disdaineth the poore giveth thee great thankes neither are those such as are performed in money only but in mercy otherwise exhibited BVt what doth it profit thee to favour the rich Is it for that he sooner rewards him that loves him For those we vsually favour by whom we hope the like to be rendred vs againe But it is better we should be desirous rather to helpe the poore and innocent because by so doing we shall receive a reward of the Lord Iesus who vnder the forme of a b Luke 14.12 banquet brought forth a generall rule of vertue that we should rather be beneficiall to those which cannot gratifie vs charging vs to invite those to our feasts that cannot invite vs againe then the rich For these seeme to themselues to be bidden that they may recompense the like The poore because they have not to restore when they shall receiue any thing from vs they make the Lord their paimaster c Verse 14. who offreth himselfe to become bound for them To helpe the poore sorteth better also with the course of the world for the weathly person disdaineth to
mercy seate may find remission Whatsoever fault hath crept into this worke O Christ pardon it Thou hast vouchsafed to make me a dispensor of thy heavenly mysteries we of the ministerie are all thy messengers but not Ex libro ejus 5. cap. 1. de fide equally all because thou hast bestowed thy gifts according to thy good pleasure Wee are all O Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 6.1 Chrys in his Tractat on the shepheard and sheepe coworkers together blessed is hee that bestoweth his talent to the best advantage Blessed is hee that buildeth upon the foundation of faith in thee gold 1 Cor. 3. silver pretious stones If our diligence satisfie not men let it suffice when we shall render our account to thee that we have done our best indevour Make them that reade this learne being purged thereby with the working together of thy sacred spirit from their corruptions to shine as gold tried in the fornace in the beauty of holy duties Thou art the good Samaritan cure the wounds of the people powre in wine and oyle heale the breaches of the land It is overwhelmed with vanity covered with injustice it swarmeth with intemperance lyeth naked and is stripped of zeale fortitude courage and constancy in the cause of the maintenance of thine honour of syncere doctrine vertuous life true practise after much profession many religious exercises and perusing multitudes of godly bookes We acknowledge that this increaseth our sinne heapeth an heavier judgement upon us with-holdeth thy love from us and incenseth thine indignation when wee bring not forth answerable fruits Adde therefore we beseech thee deare Saviour the fire of thy Spirit to warme our affections and by the flames thereof so kindle our spirits that we may bee moved forward with a fervent affection in the way of a pious conversation abounding in all manner of good workes for the great glory of thy Name the credit of our profession the continuance of thy Gospell the turning away of thy judgements long threatned yet hitherto in thy unspeakable mercy with-held from us And because of thine inexplicable love toward us and merits above that we are able to aske or thinke with thy heavenly Father for us our humble duty also binding us thereunto stirre us up through the fervency of the same spirit of strength to seeke continually at thy mercifull hands by hearty and earnest praier the increase of thy speciall blessings upon thine anointed the breath of our nostrels King Charles with his royall consort upon Prince Charles the rest of the royall Progeny the Princesse Palatine likewise and her Princely issue upō the house of Levi and the whole Common-weale of this kingdome from the highest to the lowest Incite us we instantly pray thee in the last place but not with our least but best remembrance unto all thankfulnesse for thy primarie mercy unto us for the same our most religious and vertuous Iehoshaphat the continuance of the pretious jewell of thy Gospell under him our gratious Soveraigne Cause us in sincerity of soule in a burning desire and indevour to render for both these then the which nothing in the world can be greater not unmindfull of whatsoever benefit beside to thee our only Redeemer with the whole undividable most sacred Trinity one in Nature three in Person infinitely worthy to receive of the whole familie in heaven and earth of Angels men and all creatures everlasting honour and glory immortall praise and benediction Amen The translation of St. Cyprians Epistle ad Cornelium fratrem being then B. of Rome de sacerdotibus reformandis IN Deutronomie Deutr. 17.22 the Lord God speaketh saying And the man that will doe proudly and not hearken unto the Priest or Iudge which shall be in those dayes even that man shal dye and all the people when they shall heare it shall feare and shall do no more wickedly In like manner to 1 Sam. 8.7 Samuel when he was despised of the Iewes they have not despised thee but they have despised mee The Lord likewise in the Gospell Luke 10.16 hee which heareth you heareth me and him that sent me and he that rejecteth you rejecteth me who rejecteth me rejecteth him that sent me And when he had clensed the leper Math. 8.4 goe saith he and shew thy selfe to the priest And afterward in the time of his passion when hee had received a stroke John 18.22 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a servant of the high priest and when he had said to him dost thou so answer the high priest The Lord against the high Priest answered nothing contumeliously neither from the honour of the priests detracted any thing but vindicating rather and shewing his owne innocencie If I have evill spoken upbraid me of the evill but if I have well spoken why smitest thou me Also in the Acts of the Apostles blessed Paul when it was said to him Act. 23.4 Dost thou so charge Gods high priest in reviling him albeit the Lord being now crucified they began to bee sacrilegious impious and bloudy neither did reteine at this time any of the priestly honour and authoritie notwithstanding thinking upon the very name it selfe howbeit voide and being a certaine shadow of a Priest was affraid I knew not brethren saith he that he was the high Priest For it is written thou shalt not speake evill of the ruler of thy people When these so great and such like and many other examples doe goe before us whereby the priestly authoritie is strengthened by divine verdict what manner of persons dost thou suppose them to be who being enemies to Priests and rebels against the Church Catholike are neither terrified with the threatning of the Lord forewarning them neither with the vengeance of the judgement to come Heresies and schismes whereupon they grow up For neither have heresies risen or schismes sprung up from any other ground then from hence that obedience is not given to Gods Priest Neither one Priest for the time nor one Iudge for the time is thought to bee in Christs stead to whom if according to magisteriall office divine the universall brotherhood would dutifully submit themselves there would be no moving at all against the Colledge of priests no man after divine judgement after the suffrage of the people after the joynt consent of the Bishops would make himselfe a judge not now of the B. but of God No man in the breach of the unity of Christ would rent asunder the Church no man pleasing and swelling apart abroad would build up a new heresie unlesse if there bee any of so sacrilegious temerity and reprobate mind that hee may thinke a Priest to bee made without the judgement and ordinance of God when the Lord saith in the Gospell g are not two sparrowes sold for a farthing and neither of them falls to the earth without the will of your Father when hee saith not the least things to bee brought to passe without the will of God can any one imagine
is neere then a brother c. Off. l. 1. c. 34. p. 83. Isaiah 3.1 Take away from Ierusalem and from Iudah the stay and the trust the wholâ— stay of bread Intr. p. 2. 25.5 In that day shall the Lord of hosts bee for a crowne of glory and a diademe of beautie to the residue of the people 6. And for a spirit of judgement to him that sitteth in judgement Ieremiah 9.24 Let him that glorieth glory in this that he knoweth me that I am the Lord which exerciseth loving kindnesse Fr. p. 4. Ezechiel 21.26 Thus saith the Lord remove the diademe take off the crowne Intr. p. 2. Daniel 11.43 He shall have power over the treasures of gold and silver Intr. p. 2. Zachariah 4.6 An Angell said to me what seest thou And I looked and behold a candlestick all of gold Intr. p. 2. 6.11 Then take silver and gold and make crownes and set them upon the head of Ioshua Intr. p. 2. 13.9 And I will the third part to passe through the fire and will refine them as silver is refined and will trie them as gold is tried Ib. 14.14 And thou O Iudah shalt fight at Ierusalem and the wealth of all the heathen round about shall bee gathered together gold and silver c. Ib. The New Testament Matthew 4.3 IF thou be the Sonne of God command that these stones c. Add. 138. 5.3 Blessed are the poore in spirit c. Off. l. 1 c. 16. p. 30 31 5.28 He which seeth a woman to lust after her hath committed c. Off. l. 1. c. 5. p. 1. c. 50. p. 125. 5.44 Love yee you enemies pray for them that revile c. Off. l. 1. c. 48. p. 114. 6.2 Verely c. Off. l. 2. c. 1. p. 2. 8.20 The Foxes have holes Off. l. 3. c. 11. p. 38. 10.9 Possesse not gold nor silver nor money Off. l. 2. â— 2.5 p. 63. 10.23 They persecuting you in one citie flie into another Add. p. 139. 10.41 Whosoever shall receive a righteous man in the name of a righteous man shall receive c. 12.46 Behold his mother and brethren c. Off. l. 2. c. 21 p. 53. 14.30 The Prince of this world shall come and shall have nought in me Off. l. 1. c. 29. p. 116. 19.14 Of such is the kingdome of heaven Add. p. 142. 19.17 If thou wilt enter into life keepe the commandements Off. l. 1. c. 11. p. 18. 19. 25.25 I was hungrie and you gave me c. Off. l. 2. c. 28 p. 69. What yee have done to one of these yee have done to me Ib. Luke 1.23 Zacharias the Priest when the dayes of office were fulfilled Off. l. 1. c. 8. p. 14. 1.75 That he would grant us that being delivered out of the hands of our enemies we might serve him without feare c. Fr. p. 3. 2.26 Now lettest thou thy servant depart in peace Off. l. 2 c. 10. p. 29. 6.2 Woe to you that laugh now for you shall weepe Off. l. 1. c. 21. p. 50. 12.17 I will pull downe my barnes and build greater Off. l. 3. c. 6. p. 21. 16.9 Make to your selves friends of the Mammon of unrighteousnesse Fr. p. 28. line 21. for of reade nor did his knowledge reach to and Off. l. 3. c 16. p. 61. 16.19 The rich man was clothed with silke c. but the poore man lay full of sores Off. l. 1. c. 15. p. 29. 17.10 When ye have done all that ye can say yee are unprofitable servants Fr. p. 11. 21.21 Let those in Iudea flie to the mountaines Add. pag. 141. 23.24 Father forgive them for they know not what they doe Add. p. 136. Iohn 2.17 The zeale of thy house Off. l. 2. c. 30. p. 74. 7.32 Out of his bellie shall flow even rivers Intr. p. 2. 37 38. If any man thirst let him come to me and drink ib. 15.5 Without me ye can doe nothing Fr. p 13. 15.16 I have called you friends because whatsoever I have heard of my Father I have revealed to you Off. l. 3. c. 16. p. 62. Acts. 17.23 I found an Altar with this inscription to the unknowne God Fr. p. 3. Romans 2.8 By grace ye are saved through faith it is not of your selves it is the gift of God Fr. p. 8. 2.15 Which shew the workes of the law written in their hearts Fr. p. 2. 5.35 Affliction worketh patience Off. l. 1. c. 36. p. 88. 6.13 Neither give ye your members as weapons Off. l. 1. c. 37 p. 90. 8.7 Wisdome of the flesh is enmitie Fr. p. 6. 10.10 With the heart man beleeveth to righteousnesse 12.17 Provide that is honest Off. l. 2. c. 6. p. 15. 13.13 Let us walke honestly Off. l. 1. c. 45. p. 107. 14.23 Whatsoever is without faith is sinne Fr p. 16. Corinthians 14.13 Being evill spoken of we blesse Off. l. 1 c. 48. p 114 16.12 All things are lawfull for me but all c. Off. l. 2. c. 6. p. 14. 17.35 This I say for your profit not that I may take you in a snare but that yee may follow that which is honest Off. l. 2. c. 6. p. 15. 1.10 23. All things are lawfull for me but all things are not expedient Off. l. 2. c. 2. p. 7. 1.11 13. Doth it become a woman to pray c Off. l. 1. c. 46. p. 109. 1.12.17 One member cannot say to another J have no need of thee Off. l. 3. c. 3. 1.12.23 Vpon those members of the body which we thinke most unhonest Off. l. 1. c. 18. p. 108. 1.14.40 Let all things bee done honestly Off. l. 1. c. 45. p. 108. 2.4.7 Wee have this treasure Off. l. 2. c. 28. p. 69. 2.8.10 Not only to will but to doe yee have begun a yeare agoe Off. l. 1. c. 30. p. 72. 2.9.7 God loveth a cheerefull giver Off. l. 1. c. 30. p. 69. 2.9.17 If I shall doe it willingly J shall have my reward if against my will Ib. Galatians 3.28 There is neither Iew nor Graecian Off. l. 2 c. 24. p. 61. Ephesians 2.8 By grace we are saved by faith it is not of our selves it is the gift of God Fr. p. 12. 3.12 By whom we have boldnesse and accesse with confidence through faith in him Ib. p. 10. Philippians 2.4 Looke not every man on his owne things Off. l. 2. c. 27. p. 67. 2.7 Christ the Lord when hee was in the forme of God made himselfe of no reputation Off. l. 3. c. 5. p. 8 3.12 Not that I have as yet received or were as yet perfect Off. l. 3 c. 2. p. 6. 4.8 If there be any vertue any praise thinke on these things Pref. in l. 2. p. 4. 4.12 J have learned to be humbled and to abound Off. l. 2. c. 17. p. 45 46. Colossians 2.8 Beware lest any spoile you through Philosophie Fr. p. 31. Pref. in lib. 2. p. 1. 2.21 If therefore yee be dead with Christ Off. l. 1. c. 36. p. 88. 3.1 If ye be