repressing anger in thy selfe and mitigating it in others Chapter 20. Page 44 Of the cogitations and the appetite and comelinesse of speech in talking and arguing chap. 21. 48 Jests which Philosophers place among Offices are wholly to be moved from the Church chapt 22. 50 Of three things which are necessarie to be observed in a practicall life and that it is convenient for the appetite to give place to reason chap. 23. 51 That the foure Cardinall vertues were eminent in no meane but in an high degree toward perfection in our fathers chap. 24. 55 What is to be observed in searching out the truth C. 25. 59 That the foure Cardinall vertues are so perplexed and linked together in one chaine that they cannot be divided nor broken asunder the one from the other chap. 24. 61 That which the Philosophers call the first Office of justice and that which they call the second Office to bee excluded by us but the third to be borrowed from us chap. 27. 63 Iustice and fidelity to be shewed to enemies chap. 28. 66 Of beneficence chap 29. 68 Of recompencing a benefit chap. 30. 76 Benevolence to be better then liberality chap. 31. 78 That benevolence is more permanent and of longest and surest continuance in the Church and in men adorned with the same vertues with them living in Christian assemblies chapt 32. 81 The praise of Benevolence chap. 38. 83 That fortitude which is without justice to bee no vertue is shewed by sundry arguments chap. 34. 84 Fortitude to consist principally in the mind and contempt of the things that perish chap. 35. 86 Evils of adversity to be indured with a contented and patient mind and sometimes also to bee declined and avoided chap. 36. 90 That providence is a great pillar of fortitude chap. 37. 91 Fortitude ought to bee at warre with all vices principally with avarice or covetousnesse chap. 38. 93 Warlike vertue not to be unusuall in those of our profession chap. 39. 95 Fortitude is not seene only in subduing but much more in suffering chap. 40. 98 Powers not to be provoked nor the eares to be opened to flatterers chap. 41. 103 Of Temperance and parts thereof chap 42. ibid. Every one ought to study and addict himselfe to that in the matter of office and duty which may bee most congruent and best accrue to himselfe chap. 43. 105 Of that which is comely and that which is honest ch 44. 106 That those things which are good and honest are according to nature but those that are beastly and vitious are against nature chap. 44. 108 By restraint of what passions comelinesse may bee acquired chap. 46. 110 Of three kindes of men receiving injuries chap. 47. 113 Of treading vanity under foot chap. 48. 116 Which duty doth most of all become the Ministers of the Gospell for their office sake and this is confirmed from the example of the Leviticall comprehending withall the Priestly order chap. 49. 119 In all our actions wee must doe couragiously neither is any thing to be attempted effeminately chap. 50. The summe of what is affixed to the first Booke by way of addition 1. SVndrie supplements viz. to the 1. Chapter teaching what manner of person ought to bee chosen Bishop and with what indowment of graces he ought to be furnished Page 127 2. To the 6 chapter where the matter of Davids patience with the subject of taciturnity is enlarged pag. 134. 3. To the 20 chapter wherein remaine forcible perswasions against intemperancy together with a secondary inlargement thereupon and likewise a third pag. 136. 4. To chapter 41. answering to the history of the 7. children put to death by Antiochus all which are taken out of our Authors other workes Page 141. The Contents of the Chapters of the second booke of Offices BY honesty a blessed life to bee acquired Chapter 1. page 1 The Philosophers to have beene of manifold and great variety of judgement concerning beatitude but the same according to Christian Philosophie to consist only in the knowledge of God and of good workes chap. 2. page 3 All the arguments of the Philosophers through the heavenly light of the Gospell professed among us to vanish away as being lighter then vanity it selfe in comparison of the incomprehensible weight excellency and brightnesse of the same namely of such as have placed beatitude in the sole knowledge of things or in pleasure or in the commodity of the body and what is externall chap. 3. page 6 Blessednesse to bee obtained by the undergoing of sorrowes and necessities For the confirmation whereof the examples of the Fathers are produced chap. 4. pag. 7 What things are thought good to be for the most part an hindrance to a blessed and eternall life what are thought evill to bee certaine matter and meanes of vertue and everlasting felicity chap. 5. pag. 10 Of profit not that which is raked together by unjust lucre but of that which is just and honest ch 6 13 Vtility chiefly to bee measured by faith love and equity The examples of Moses and David which were therefore greatly beloved of the people because for their sakes they did oftentimes willingly cast themselves into dangers brought in for confirmation chap. 7. 16 The counsell of many to prevaile to the procurement and drawing on of others to our party in what we desire which clearely appeared in Solomon chap. 8. 23 It is imitated by the Philosophers but much more by our Divines all the vertues to be individuall and unseparable and howbeit in the opinion of the vulgar to bee severed and divided each from other yet their approbation not to be given to such parties for vertuous persons where they stand separated and conspire not chap. 9. 26 A mysticall interpretation of that of Salomon and the Queene of Saba chap. 10. 27 That we ought to seeke counsell at the hands of just and righteous men The example of the Fathers produced for the proofe thereof chap. 11. 29 That wicked men though they seeme wise ought to be avoided in matter of counsell chap. 12. 31 That prudence ought not to vendicate to it selfe vicious men as being such as hath no fellowship with vices chap. 13. 33 That Prudence is an associate and companion of all vertues and a principall assistant of theirs in the suppressing of cupidity and lustfull desire chapter 14. 34 Of liberality which doth consist not only in the distribution and well bestowing of goods but in the due care of benevolency toward the poore and in the imparting of counsell and good advise for the benefit of all men chap. 15. 35 Of sobriety which is likewise styled temperancy to be observed in liberality Ratified by the example of Ioseph and his most wise counsell occasioned by the interpretation of a dreame chap. 16. 39 Of what desert he ought to bee of whom counsell is required Paul and Ioseph are introduced as patternes for imitation in making our choice chapter 17. 43 That evill counsellers are the
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
holy Workes and disable them from meriting much more then if they would yeeld them a seate in the heart For this is a great weakening of the cause to say that the renewment of the heart and affections doth nothing conduce thereunto But though it bee not for merit sake that wee commend well doing yet surely manifold is the utilitie that commeth from the practise of a vertuous life For God is thereby 1 Pet. 2.12 Math. 5.16 glorified our selves assured of our 2 Pet. 1.10 election and confirmed in our Hebr. 6.10 19. hope 2 Tim. 1.6 piety stirred up others moved by our example to an holy conversation the needy refreshed by our compassion Well pleasing therefore is it to men and approved of God Approved of God because the fruit of his spirit and flowing from the truth of faith which hee evermore much respecteth Hence ariseth its so ample Math. 5.12.42 10.25.34 remuneration in the life to come and in this life Deut. 5.32 11.9 length of dayes food in the time of Psal 14.7 famine want of no 119.165 112 good thing Es 37.36 protection from enemies preservation in Psal 119. 121.7 dangers deliverance from the Num. 14.13 insultation of adversaries the comfort of Gods Josh 3.10 presence The practise of vertue in the Gentile whose person the Lord accepteth not because hee remaining in infidelity and unconverted aimeth not at the honour of God nor whatsoever performance of his truth seeketh not an heart freed from the guilt of sinne nor a conscience sprinckled with the bloud of Christ and undefiled is such as is undoubtedly Eph. 2.12 4.18 estranged from the life of God without expectation of a better life destitute of all promise of a Sauiour to bring him to it The want of faith only cuts them off for any true reputation thereby for any acceptation at the hands of God For without it it is Heb. 11.5 impossible to please him Did they come unto him without that armour though otherwise they might seeme well furnished they should be in no good course to reape any reward and not seeking after him at all but after their vanities of idols seeing nothing dexterously into his wayes what reliefe may they looke to receive from him The Iesuits approving implicite faith and denying the appropriating of it denying the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full perswasion and sure conscience of reward as necessary to salvation against the truth of the Rom. 8.31 Eph. 3.12 Col. 2.2 Scriptures must needs ruinate their building For their ground-worke thus faileth that is to say as built upon the sandie foundation especially being under supposall and conjecture and no more of whatsoever their good Workes which they challenge of right to bee regarded and by due debt and desert to bee rewarded at the hands of God This end of vertuous actions to purchase heaven as their owne and of the heathens to gain immortall fame by them are both in opposition to the ends thereof proposed in the booke of God Where our Saviours doctrine is when wee have done all that wee can wee have done but our duty and that wee are notwithstanding Luk. 17.10 unprofitable servants who is to be followed therein as an infallible guide as doth Basil upon Psal 114 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Basill the great shewing what in her prime was the judgement of the Greeke Church everlasting rest proposed to them that shall lead their lives according to the law of God not as if a debt were due unto them from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vertue of their workes but bestowed upon them that beleeve in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 favour of God the great giver The Heathens in their apprehension goe thus farre that men are borne partly for their countrey partly for their parents and friends and some have added this also that partly for the service of God and therefore fot the benefit of these chiefly for their countrey and friends they have adventured their lives thereby to attaine immortall fame but christian philosophie binds to this that all be done for the honour of God making his praise the only marke at the which we must that professe the same aime at in all our affaires and what is to bee done for man or nation is to bee performed subordinatly and so that it may not diminish his glory and so that it must bee solely for his names sake That which is intellectuall residing in contemplation as prudence saith the Arist Ethico l. 2. c. 1. Ethnick is procured by learning that which resteth in manners and practise by exercise and custome which is vntrue For shall wee say that he makes no perfect enumeration of efficient causes or may we better maintaine that hee faileth in the true cause For is not God howsoever Cicero and Seneca imagine it to be derived from our selves the fountaine of Iames. 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wisdome it is not therefore styled the wisdome of the 1 Cor. 12.8 Rom. 8.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirit did not 1 Kings 3.9 2 Chr p 1.10 Charmah of Chacam sapere Salomon aske it of God Is not courage and Psal 48.29 147.7 1 Sam. 11.6 fortitude from him Doth not the Apostle number Gal. 5 23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temperancy among the fruits of the holy Ghost Doth not Psal 72.1 Dan. 9.7 Ier. 9.24 justice proceed from him Is hee not the author and finisher of every good worke according to Eph. 2.9 Phil. 2.13 1. Saint Paul throughout his Epistles Is it not our Saviours Iohn 15.5 doctrine that without him we can doe nothing Tit. 2.14 Heb. 13.21 Which clearely convinceth the Pelagian affirming that by our pure Naturals we may fulfill the law of God and the Semipelagian that in our conversion our free-will parteth stakes with Gods grace the Schoolemen likewise workes of congruity to deserve grace free-will to cooperate with it contrary to the Scripure his mercy shall Psal 59 10. prevent me and his mercy shall Psal 23.8 follow me Nolentem Aug. Enchir. ad Laur. C. 32. praevenit ut velit volentem subsequitur ne frustra velit hee prevents the unwilling to make him willing he followes the willing lest hee should be willing in vaine And a little before expounding that of the Rom. 9.16 Apostle it is not in him that willeth nor in him that runneth but in God that sheweth mercy Why so but that the Nisi ut totum Deo detur qui hominis voluntatem bonam praeparat ad iuvandam adiuvat praeparatam whole may bee given to God who both prepareth the will of man to bee holpen and helpeth being prepared Wee averre with the same Aug. l. de Gratia Lib. Arb. C. 2. author the will in our first conversion extrinsecally to be mere passive intrinsecally only to follow the Spirit of God drawing it And this accordeth with that old and publick forme of Histor Conc. Trid. l. 2. pag. 228 accord to the Transl of D. Brent
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
elsewhere c Psal 65.60 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. Tibi debetur Tremel ex officio ecclesiae Iun. which executed in comelinesse praise O God beseemeth thee in Sion importeth thus much It is both an honest and comely thing that wee feare thee O Lord that wee love thee pray unto thee honour thee For concerning honesty in action it is written let all things bee done d 1 Cor. 14.4 Transl vulg so Pagnin Syriack cum modestia The reason is the neerenesse of these in sense and signification honestly Wee may feare love request honour man a hymne is sung specially to God Wee are to beleeve this to bee comely in a more excellent manner which wee bring and present to God It is meete a woman no lesse then a man should pray in a comely habite but it is a thing that best and most properly belongeth to her to pray e 1 Cor. 11.12 covered and to commence her petition under the promise of chastity and good conversation CHAP. XLV That those things which are good and honest are according to nature but those that are beastly and vicious are against nature WHerefore it is comelinesse that beareth the preeminence the division whereof is double For there is a decorum which is generall spreading it selfe into all the skirts of honesty and apparent in the whole state of the body and there is that which is speciall which sheweth it selfe and is more conspicuous in some certaine part That generall is such as if the whole life did accord and had no disparity of actions all things did proceed in an equall forme and when the universe is uniforme in the individuals and each severall part of the course of life without difference The speciall such that in its vertuous designes it hath something more rare and of speciall note Observe this withall that it is a seemely thing to live and converse according to the instinct of nature and an unbeseeming and a Iames 3.15 non naturae ductum sequutus sed erassis concupiscentijs addictùs Sic enim vulgò accipitur juxta Calv. 1 Cor. 2.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sensuall to live contrary thereunto For the Apostle speaketh as if hee were to answer to some interrogatory made against it Doth it b 1 Cor. 11.13 14 15. Nullum vitium ita contra naturam ut naturae deleat extrema vestigia Aug. De Civit. Dei l. 19. c. 13. editus à Leontorio become a woman to pray uncovered Doth not nature it selfe teach you that if a man have long haire it is a shame to him because it is against nature And againe he saith if a woman have long haire it is a praise unto her for her haire is given to her for a covering For it is according to nature For haire truly serveth for a vaile and it is a vaile which God in nature hath ordained for them Nature therefore her selfe doth dispense for us and dispose what each person what his habit and forme of attire shall bee which we ought to retaine and I would to God we might preserve her intire in that her innocency c Math. 17.23.24 Sicut parvulus non perseverat in iracundia non laesus meminit non videns pulchram mulierem delectatur non aliud cogitat aliud loquitur sic nos nisi talem habuerimus innocentiam animi puritatem regna caelorum non poterimus intrare Hier. super banc locum whatsoever and our maliciousnesse might not change her into a worse mould then which shee received Thou hast this comelinesse in the general because God made the beauty of this world Thou hast it in speciall and in the parts because when God made the light when he distinguished the day and the night when he framed the heaven when he separated the earth and the seas when he appointed the Sunne the moone d Vitium consuetudine nimiore progressu roboratū Aug. De Civ Dei l. 12. c. 3. in voluntate hominis est origo vitiorum Idem Quest super Exod. lib. 2. Non quisquam de vitijs naturalibus sed de voluntarijs poenas dedit l. 12. cap. 3. ut supra Ei si naturae que sūma est qua faciente sunt quaerunque sunt contraria natura non est nisi quae non est Ib. c. 12. the starres to shine vpon the earth he approved each singular and severall as an e Gen. 1 13. Tob meod denoting as much by an implicite prolepsis as when doubled Ex. 1.7 exceeding good Was this comelinesse in the severall and distinct partes of the world and was not the lustre thereof much more in the vniverse Yes surely wisedome ratifying and applauding the same with her f Prov. 8.30 31. voice when he reioyced at the perfection of his work I was there as giving allowance and commendation to his delight In like manner the proportion of every member in the framing of mans body is goodly to behold and being duely considered of the greatest acceptance and chiefest estimation But the fit composition of the parts in common and in the integrall building because they so seemely and sweetly meet and conspire together in themselves is much more pleasing to the sight CHAP. XLVI By restraint of what passions comelinesse may bee acquired IF any man therefore doth keepe good proportion in his whole life and due measure in every his severall actions and againe if hee hold a due order constancy and moderation in his words and workes comelinesse in an excellent manner appeareth in his life and sheweth it selfe in a goodly sort and as it were in a crystall glasse Yet let savoury and sweet speech come thereunto that it may withall wind in it selfe and winne the affections of the hearers and whereby hee who useth it may make himselfe a ◠Cor. 13.5 acceptable to his familiar friends to the citizens yea if it may bee to all men notwithstanding so that he suffer not himselfe neither to flatter nor to bee flattered For the one of these is subtilty the other vanity Let no man despise the judgement of any man especially what the best affected conceive of him For by this meanes he learneth to bring due reverence to the good whom to neglect is arrogancy or dissolutenesse of which two one proceeds from pride the other from neglect Let him also that will bee of comely carriage take heed to the motions of his mind For hee must be circumspect and beare a watchfull eye over his owne wayes both in shunning what evill may bee against him as also in providing what may make for his owne safety For there be certaine motions among the which there is that appetite which breaketh forth after a violent manner where in Greeke it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it suddenly flyeth out with much force fast and farre increaseth and spreadeth abroad In these motions the powers of the mind and of nature are not of meane strength
a proper and privat assumption or intrusion but a heavenly lawfull and publicke calling as it is written Heb. 5.4 No man taketh this honour upon him but hee that is called of God as was Aaron The succession derived from Aaron made such heires as were found in the line rather then such as were preferred after their Ab Aaron per genus ducta successio generis magis tenebat haeredes quam justitiae consortes Melchisedech wherein the type of Christ worth Wherefore the true Melchisedech the true King of peace and righteousnesse according to the type of the old Testament is our high Priest offering up himselfe in sacrifice for us Hebr. 4.15 touched indeed and throughly affected with the sense and weight of our sinnes In that hee was without father and without mother it is to bee referred to our example as one elected not for his nobility of stocke but for excellency of grace and prerogatiue of vertues David Psal 99.6 proposeth Aaron for our imitation and hee was a man worthy to bee followed of all For when a cruell plague crept upon the people for their rebellion hee casteth himselfe Numb 16.48 betweene the living Somewhat in Aaron for the imitation of-Pastors somwhat memorable and the dead and making an attonement stayed the same The rod of Aaron what else doth it signifie but that the gifts of grace shall never wither in the ministery for that this was done in the end of his life it sheweth that in the last times the study of faith and devotion seeming to bee dead shall revive and spring forth Why was he and Eleazar Exod. 29.1 Levit. 8.2 Numb 20.28 consecrated only by Moses but to declare that one of that tribe ought to consecrate another he was chosen of God approved of Moses such a one against whom the people might take no offence because hee was to supplicate to God for them and intercede for their sinnes The vertue of his office being so great he must not bee one of evill life no hee must have no affinity with the smallest sinnes Workes Flexible must hee be to every good worke and forwardest to that of compassion and mercy hee must not bite in his word nor breake his promise Neither is it his duty alone to keepe himselfe upright but to raise up others that are fallen in commiseration toward them It is his part to bee of a meeke and gentle carriage to bee a lover of godlinesse to repell anger to bee a trumpet to stirre up the people to devotion to mitigate their unquiet spirits and to draw them to tranquillity It is an old saying accustome thy selfe to bee alwayes one and the same that whatsoever thy preferment bee thy life may expresse a certaine picture and retaining alwayes the same image and forme which it received at the first The Apostle gives all in a 1 Tim. 3.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word a Bishop must be unreproveable That which is spoken to every Christian most of all concernes him bee yee holy in all 1 Pet. 1.15 manner of conversation It addes much grace to his ministery if hee 1 Cor. 9.27 bind himselfe to the study of Quid pulchrius abstinentiâ quae facit etiam inventutis annos senescere ut fiat morum senectus abstinency which is a steppe to integrity But O yee Pastors passe the time of your dwelling here not in remisnesse not in haughtinesse but in 1 Pet. 1.17 feare put not your confidence in riches yee must leave those here behind you Faith alone shall accompany you Iustice also shall be your companion if faith goe before and lead the way Why doe yee suffer riches so to stroke and flatter you yee were not 1 Pet. 1.18 redeemed by silver nor gold nor costly aray nor by possessions from your vaine conversation but by the pretious bloud of Christ Hee therefore is rich that is the Rom. 8.17 heire of God the coheire of Christ If money were so materiall why then sent our Saviour his Apostles abroad to teach without Math. 10.9 money Why did the chiefe of them say silver and gold I have Acts 3.6 none but I have faith Hee glorieth in his poverty as if money would contaminate his fingers and sticke to them like birdlime Silver and gold saith hee I have not but I have faith I am rich enough in the name of the Lord Iesus which is above all men even the wealthiest I have not silver neither doe I require it I have not gold neither doe I desire it but I have that which yee rich men have not I have that which even they themselves being judges esteeme to bee of more valew For I am able to say to the distressed in the name of the Lord Iesu and so in the word of assurance bee yee strengthened yee weake Hebr. 12.12.13 hands and yee feeble knees But would yee be rich indeed be yee then poore For then shall yee bee rich in all things if yee be Math. 5.3 poore in spirit Because not the revenew maketh rich but the mind For there bee which in the multitude of riches beare themselves rightly and wisely in all lowlinesse That place in the Prov. 10.15 Proverbs the possession of riches is a most strong city is not meant of an earthly city but of Hjerusalem which is above this is a good possession which bringeth perpetuall profit It is a good possession Portion which is not left here but possessed there and if yee desire to know who is in possession hereof the Psalmist will teach you The Lord saith he is my Psal 119.57 portion hee saith not my portion is in the meadowes the pastures the fields the woods hee saith not my portion is the Psal 33.17 horse or herdes of cattell the droves of sheepe the faire and stately buildings the goodly furniture the bagges of gold but the Lord is my portion The Lord was Iudas Master but the Iohn 13.29 bagge was his portion and hereby the divell is his possession a just portion for unfaithfulnesse Idlenesse inhibited and greedinesse The like shall bee their portion that being set upon a charge waste their time in idlenesse and sleepe There is no small detriment of one houre mispent because one houre that is to say a little and short portion of time is the space of our whole life By idlenesse and sleepe is made no purchase As by these no worke is done so there comes no wages yea no small wracke and woe to the present and future estate By idlenesse Esau Hebr. 12. â—6 lost the blessing of the first borne because hee had rather receive meate then seeke it by labour Contrariwise Iacob by his labour and vigilancy over the flockes got a Gen. 29.18 29. Praier Bonum scutum est oratio qua contumelia excluditur maledictum repellitur in ipsos qui maledixerunt frequenter retorquetur ut suo telo vulnerentur double portion Praier is a good sense to ward off the blowes of much evill from your owne heads and the heads
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
risen with Christ seeke p. 89. 3.5 Mortifie therefore your earthly members Ib. Timothie 1.1.9 The law is not given to the just but to the unjust Off. l. 3. c. 5. p. 15. 1.4.8 Bodily exercise profiteth little but godlinesse is profitable to all things Off. l. 1. c. 36. p. 89. 1.5.8 If any man provide not for his owne especially Off. l. 2. c. 30. p. 73. Titus 2.12 Teaching that denying ungodlinesse and worldly lusts we should live righteously Fr. p. 2. 3. 7. Hebrewes 13.12 Jesus our captaine that he might sanctifie the people suffered without the gate Add. p. 133. James 1.5 If any one lack wisdome Fr. p. 12. 1.17 Every good gift and every perfect Fr. p. 7. Peter 1.1.15 As he which called you is holy so be yee holy Fr. p. 7. Adde to your faith vertue Fr. p. 7. Pref. in lib. 2. p. 4. Johns Ep. 2.10 If any one come to you and bring not this doctrine Off. l. 1. c. 3. p. 39. Revelation 1.12 I saw seven golden candlesticks Intr. p. 2. 18.2 Babylon the great is fallen Fr. p. 5. 21.20 The tenth a Chrysoprasus Intr. p. 5. An Alphabeticall Index for the more easie finding out of what is comprised in this worke Wherein the letter l with the figure annexed to Off points at the first second or third booke of Offices Test at the Testimonies of the Authors commendation Ill. at the Illustration of the Method Intr. at the Introduction Add. to the Additions affixed to the first booke of the Offices Fr. at the Frontispice A AAron what it denotes page 130. his rodde what Ibid. why he and Eleazar consecrated by Moses ibid. what carriage required of him ib. his rodde what it signifieth Off. l. 3. c. 14. p. 47. Why turned into a Serpent why made a Serpent Ib. Abigail her deprecation for pacification Off. l. 1. c 20. page 46. line 29. for feare reade so farre forth Abishai Off. l. 3. c. 5. p. 16. Abraham Off. l. 1. c. 23. p. 52. where line 32. for would r. could Hee beleeved above nature p. 53. where line 5. for blessed r. beleeved Absalom his imposture Off. l. 2. c 22. p. 56. Achab Off. l. 2. c. 5. p. 10. Achans covetousnesse Off. l. 2. c. 26. p. 64. Achish Off. l. 1. c. 43. p. 104. Action It must be inquired how it agreeth to persons times and ages In some cases that not to bee accommodated to Samuel which to David c. Off. l. 1. c. 43. p. 104. Adversitie to be indured with a contented mind Off. l. 1. c. 37. p. 90. To bee sometimes declined Ib. To be no otherwise judged of then as a thing incident to nature Ib. c. 38. p. 92. and 93. where thou maist learne of Job in all extremitie to carrie the person of a wise and just man Affabilitie and mansuetude joyned with goodnesse doth much availe Off. l. 2. c. 7. p. 17. c. 19. p. 48. Affection not cohabitation that brings agreement Off. l. 1. c. 33. p. 82. l. 2. c. 7. p. 17. Agnes Martyr Off. l. 1. c. 41. p. 100. line 13. for sparke reade speake and in the margin for immitentur r. imitentur Ahimelech Off. l. 3. c. 11. p. 38. his preferring David before Saul because of honestie c. 15. p. 56. how hee might have done worse then Doeg Ib. Almes who to receive them Off. l. 2. c. 16. p. 40. blessing after giving them Ib. and p. 41. Josephs Ib. In such measure to be bestowed that somewhat may be reserved for strangers c. 21. p. 55. Alone never is the just man Off. l. 3. c. 1. p. 4. 5. Ambition and Avarice put off the forme of Iustice Off. l. 1. c. 28. p. 65. Flie them And p. 139. Ambrose his Testimonies of commendation in 6. p. in the Forefront before the first booke of Offices None of the Fathers handled the holy Scriptures with like synceritie according to Erasmus Test p. 3. line 11. The mellifluous D. Ib. line 23. a certaine moderation observed in his writings p. 4. line 18. This moderation eternized as it were his workes when others of the Fathers lying in the dust were neglected p. 5. line 3. He converted St. Augustine and baptized him p. 5. line 24. his method what Ill. p. 1. line 19. p. 2. line 16. why he is so much in the extolling of the vertues of men Fr. p. 5. his justification for making away Church vessels for reliefe of captives Off. l. 2. c. 28. p. 68. 69. Ancient Off. l. 1. c. 43. p. 104. Anger Off. l. 1. c. 20. p. 44. where p. 45. line 11. his r. it s More p. 46. c. 39. p. 94. Antiochus terrified with Eleazars attempt Off. l. 1. c. 40. p. 97. l. 2. c. 29. p. 71. see in him the terror of such as commit sacriledge Antiquitie Fr. p. 20. line 12. Apparell comelinesse therein Off. l. 1. c. 19. Appetite Off. l. 1. c. 21. p. 48. c. 47. p. 111. ought not to forestall reason and how many sorts there bee of appetites p. 112. Apposite not opposite in the fift line of the Frontispice Arcenall set on fire by Themistocles Off. l. 3. c. 14. p. 44. Architas Tareninus his saying Off. l. 1. c. 20. p. 46. Arausican not Aransican Councell gives strong proofes for sole infusion of grace Fr. p. 2. Mary d line 16. Aristides Off. l. 3. c. 14. p. 44. Aristotle denies Gods providence to descend any lower then the Moone Off. l. 1. c. 13. p. 25. line 16. for if read is p. 26. l. 2. c. 2. p. 3. Arrius heresie what Off. l. 1. c. 24. p. 56. Arrians quarrell against St. Ambrose Off. l. 2. c. 28. p. 67. 68. Assyrian what by interpretation Intr. p. 4. l. 2. Assuerus what manner of person Off. l. 3. c. 15. p. 55. 56. In Astronomie some questions too farre carried Off. l. 1. c. 25. p. 58. Astronomers in numbring the starres and Geometricians in measuring the spaces of the profound ayre forget the rule of comelinesse Front 25. line 18. While the Athenians and Lacedemonians strive who shall have the greatest credit in the victorie against the Persians Themistocles doth unjustly Off. l. 3 c. 14. p. 44. Austetitie to be mitigated in government Off. l. 1. c. 19. p. 48. B Balaams covetousnesse Off. l. 2. c. 26. p. 64. Banquets of strangers to bee avoyded and better to be hospitall at home Off. l. 2. c. 19. p. 42. I. Baptist would he have held his peace might have escaped the sword of Herod but such silence in a Prophet had beene impious Off. l. 3. c. 5. p. 17. For propheticall authority in case of his Ministerie being publick was to take place though to the displeasure of Herod l. 3. c. 14. p. 45. Beatitude Fr. p. 27. and line 22. where not to be expunged and to be read that it may be obtained in this life Way to beatitude affliction Ib. line the last It consists in the knowledge of God and good workes Off.
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 〈◊〉 〈◊〉
I was dumbe I was b Psal 29.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humbled and I was silent even from good words Hath David said this only and hath he not done the same yea hee hath done it also For when Shemei railed on him he held his peace and though hee had many armed men about him yet did hee not retort ought savouring of revenge yea repelled with the high courage of a patient spirit the instigation of the sonne of Servia Hee went therefore as one dumbe and humbled to the dust he went as one mute and not moved at all no not with the inexpiable infamie of a c Against God only had hee sinned and belonged to Nathan not to him to reprove it and because purged before with the teares of repentance Psal 51.17 and cleansed with hysop in the bloud of the Lambe not now to bee objected murderer and man of bloud howbeit hee knew himselfe to bee disposed in his owne affection to meeknesse He was not therefore moved with whatsoever revilements for that a conscious acknowledgment of his other good workes did abound in his meditations Therefore hee which is soone moved with injury while he would shew that hee hath not deserved it maketh himselfe seeme worthy of contumelie Wherefore he is better that contemneth injury then he that grieveth and groaneth under it For he which contemneth it as if hee felt it not disdaineth at it but he which grieveth thereat is so wrung and wrath with it as if he felt some unsupportable weight lying upon him CHAP. VII That Psalme 39. is admirable not only for the commendation of silence but also for the contempt of humane things NEither writing to yee my sonnes have I used the proeme of this Psalme which the Prophet gave to be sung to holy Jeduthun without due consideration I my selfe being delighted with the profound sense and worthy sentences of the same doe perswade you to imbrace it with all care For wee have observed by those things which wee have briefly touched both the patience required in keeping silence and the opportunity in speaking and in the latter parts the contempt of riches which be the chiefe grounds of vertues to be taught as arising from this psalme S. Ambroses motive to write of Offices was his meditations upon Psalme 39. While therefore I considered with my selfe upon the contents of this psalme it thereupon entred into my mind to write concerning offices Of the which argument also if certaine studying philosophie have written as Panaetius and his sonne among the Greekes Tullio among the Latines I thought it nothing out of our element and study of Divinity for my selfe in like manner to write thereof And as Tully undertooke the same for the instruction of his sonne so doe I my sonnes for your better information Neither doe I lesse love you whom I have begotten in the Gospell then if I had received you from God in the holy bond of wedlocke For nature is not a more vehement motive to love then grace Verily we ought more to love them whom we beleeve shall be ever with us then those who shall remaine only with us in this world Those naturall children are oftentimes such as doe degenerate and bring discredit upon their father you wee have made speciall choice of that our love might bee unchangeable Therefore they are beloved of necessity which is not a fit mistresse and of continuance enough for everlasting love you in judgement whereby a great weight to inforce love is laid upon the necke of charity it selfe to approve those whom thou lovest and to love those whom thou hast chosen CHAP. VIII That the name of Office is not only in frequent use with the Philosophers but also with the Divines WHerefore seeing the a Here by translation the person is taken for the quality of the mind persons doe agree as being both lovers of wisdome let us see whether the subject it selfe that is to write of offices be a thing sitting only for the Schooles and not found also answerable to the sacred Scriptures When wee went on fairely in reading the Gospell today as it were of purpose to exhort us to write the holy Ghost hath offered readily to our hands for confirmation of the point that Office may bee said to bee a matter within the lists of our calling For it came to passe saith he when Zacharie the Priest was striken dumbe in the Temple and could not speake after the dayes of his b Luk. 1.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Office were fulfilled hee departed to his owne house We read therefore that wee may treate of Office Neither doth reason disavouch it seeing that officium is thought to be derived ab efficiendo as if it were efficium that is a performance Or truly that in office thou mayst doe that which may Officium quod nulli officiat offend none and profit all men CHAP. IX The division of office and whence Christians take their measure for the estimation of that is honest and that is profitable BVt the Philosophers have thought Offices to be deduced from that which is honest and that which is profitable and of two that to be chosen which is the better If wee meet with two things honest and two things profitable then they would that to be inquired after which is more honest and which is more profitable First therefore office is divided into three parts into that which is honest into that which is profitable and into the choice of that which is the better of the two Beside they have divided these three into five kinds into two things honest two profitable and the judgement of choosing The first they say pertaines to the honour and honesty of life The second to the commodities plenty riches possessions belonging thereto Iudgement of election to be under them So they But in our measure nothing is comely and honest but what goes under the forme of future rather then of present condition and we define nothing profitable but what profits in the cause of life eternall A difference between Christian and Ethnick Philosophie that the one seekes after the present and secular the other the future and celestiall not any thing that serves for present delectation Neither doe we place commoditie in the goods of this life and abundance of riches but thinke these a discommoditie rather if they be not rejected and to be esteemed a burthen to have them rather then a losse to spend them The worke of our writing therefore is not superfluous because we estimate office by another rule then they They hold profit to consist in the goods secular wee reckon these for dammages because hee which receiveth them here as the rich man is crucified in the life to come and he which suffereth here as Lazarus findes comfort there Furthermore they which read not what they have delivered let them reade if they please what we set downe not looking after a store-house of words
those members of the body which wee thinke most unhonest put wee more honesty on and our uncomely parts have more comelinesse on For industry imitating nature brought more grace But it is not here to be pretermitted that wee doe not only hide from the eyes but doe not so much as once call the uncomely parts by their names Moreover if they chance to bee discovered our faces are covered with shame and if any doe it of purpose 't is accounted impudencie Whence Cham the sonne of Noah is much blamed hee seeing his father naked derided him but his brethren much commended hee incurred a curse and that deservedly they a benediction because they cast a garment upon him It was an ancient custome both in the city of Rome and in other cities that sonnes of ripe age and sonnes in law should not presume to enter into bathes or rivers to wash with their parents lest thereby the authority and reverence due to them might be impaired albeit the most part also even in the washing place as farre as they can doe cover themselves and for this cause when for the rest it is not greatly materiall that this portion might the rather bee kept secret The Priests of old put on linnen breeches n Exod. 24.48 reaching from the loynes to the thighes to cover their nakednesse Aaron and his sonnes were commanded of the Lord to have them when they entred into the Tabernacle of the Congregation and when they came to the Altar to minister the reason withall and danger is added if they neglected the same that they should commit iniquitie and so die Which constitution some of our order are reported at this day to observe but the most expound it after a spirituall manner as a caution for modestie and custodie for chastitie CHAPTER XIX The fellowship of the intemperate and the society of women to be avoided MOdesty truly hath her rockes not which shee her selfe bringeth in but upon which shee runneth if we fall into the company of the intemperate which under the shew of pleasantnesse poure poison into the good these if they bee daily with us especially at repast play and pastime they weaken that manly gravity Let us take heed therefore lest while wee give relaxation to the mind wee dissolve the harmony and comfort of good workes For use doth easily bring nature to her bent whence I thinke it wisely to accord to ecclesiasticall affaires especially to the offices of Ministers to decline the banquets of strangers Better it is that yee your selves of that ranke bee hospitall to them that so by that cautelousnesse no place be left to reproch The repasts and ordinaries of strangers are their places and meetings where they conferre of businesse where also it will appeare how they stand affected to their appetite and where weaknesse and want of moderation will soone bewray and discover it selfe Tales creeping in of the world and voluptuousnesse thou canst not shut thy eares against them to forbid them is accounted pride Cuppes also creeping in otherwise then thou wouldest thou runnest into scandall Is it not better and easier for thee to excuse thy selfe once at thine owne then oftentimes at other mens tables Howsoever thou risest sober yet thy presence ought to bee condemned by reason of another mans fault There is no need for the younger sort to repaire to the houses of widowes and virgins unlesse it bee for visitation sake and this when they doe they shall need to bee accompanied with the Bishop or if the cause be more important with some of the ancients of the ministery why should wee give occasion to secular men to speake evill of us Those often visitations why should they bee of such great authority what if any of those younger have committed a slip why shouldest thou endure the blame of anothers fault How many strong and worthy men have beene deceived with the baite of sinne How many have not given way to errour yet have given way to suspition Why dost not thou rather bestow thy times of vacancy from ecclesiastical imployments upon reading why dost thou not goe to see and visit Christ againe and againe why dost thou not heare him wee speake to him when wee pray we heare him when wee reade the divine oracles What have wee to doe with other folkes houses There is one house which receiveth us all If there bee any that requireth ought of us let them rather come to us then expect that we should come to them what have we to doe with fables our ministry belongeth to the altar of Christ to be obsequious to men pertaines not to us that wee have received for this wee have no warrant It becomes us to be humble meek curteous grave patient to keepe a measure and moderation in all things that our silent countenance no lesse then our speech may evidence the unblameablenesse of our conversation CHAP. XX. Of repressing anger in thy selfe and mitigating it in others LET anger be taken heed of or if it cannot bee taken heed of and prevented let it bee restrained and bridled For anger * Mala lex peccati indignatio Erasmi editio Romana verò Mala illex peccati indignatio Melius autem ut videtur illix is an ill inveigler to sinne which so troubleth the mind that it leaveth no place to reason The first thing therefore is if it may bee done that the tranquillitie of manners by a certaine prefixed custome ruling over the affections may bee turned into nature Moreover because motion and passion is so infixed in nature and manners that it cannot bee pulled up and utterly abolished if it may bee foreseene let it bee a opprimatur ratione oppressed by reason But if thy mind bee preoccupated and forestalled of indignation before it could bee foreseene and prevented by counsell that is it might not bee indangered meditate how thou maist overcome the motion of thy mind how thou maist temper and moderate thine anger b Ne vel ulcisci appetas saltem judicandi potestatem Deo permitte Calv. That is suppresse if thou canst the very appetite if thou canst not leave the issue to God the righteous judge Resist anger if thou art able if thou art not able give c Rom. 12.19 tending to revenge commit it to God to whom revenge belongeth place to it Iacob after a godly manner gave place to his d Genes 27.44 brothers wrath and being instructed by the counsell of his mother e Rebecca according to our author signifieth patience but it seemeth to bee derived from Rabak pingue facere and so by consequence that which is here implyed because where there is leannes there lightly is pensivenes and impatience where fatnesse fulnesse a contrary disposition Rebecca that is of patience chose rather to absent himselfe and bee a stranger then to stirre up his indignation and then to returne when hee should thinke it to be asswaged And therefore hee found so great
〈◊〉 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
condemned Of this i Job 29.13 Job speaketh worthily the blessing of him that was about to perish came upon me The Lord truly is no accepter of persons because hee knowes all things But wee verily owe mercy to all but because the most seeke it by deceipt and counterfeit griefe therefore where the cause is manifest the person knowne the time urgeth mercy ought more largely to open her bowels For the Lord is not covetous that hee should desire to receive much of thee blessed truly is he that k Math. 19.27.29 leaveth all and followeth him But he is blessed also that doth it in what he hath in his affection and resolution and this is to be habitually beneficent The Lord preferred the l Luke 21.1 widowes two mites before the gifts of the rich because shee gave all that shee had but they bestowed a small part of their abundance Wee see therefore while wee compare things together that the m 2 Cor. 8.10 affection maketh the gift either rich or poore and setteth a higher or lower prize upon the deeds of men But God will not riches to be spent all at once and that we should be emptied of our whole substance as it were at one lift and hazard but to be dispensed and disposed of upon each occasion in their severall portions unlesse peradventure wee will doe as n 1 Kings 19.21 Elisha did who slew his oxen and fed the poore of that which hee had that he might be deteyned by no houshold affaires but leaving all addict himselfe wholly to the study of prophecy That liberality also is to be approved of that thou despise not the next of thy seed if thou know them to want For it is better for thee that thou thy selfe helpe thine in whom shame covereth their faces when they aske ayde at the hands of others or seeke to relieve their necessity by strangers albeit not with a desire that they should be inriched with that which otherwise might have beene for the sustenance of the needy For the cause not favour or affection must over-rule Neither hast thou therefore dedicated thy selfe to God that thou mightest inrich thine owne stocke but that as a fruit of thy good workes thou mightest attaine to eternall life and by the o Prov. 22.9 blessing of commiseration thou mightest have more assurance of the p Dan. 4.24 juxta veterem transl redime but better abrumpe or as much as Exod. 21.8 adjuvet redimere Veheperah The bookes of the Talmud are divided by perakim fractions it were absurd to say redemptions redemption of thy sinnes They suppose they require a small matter of thee being a kinsman but they seeke the prize of thy reward and strive to deprive thee of the fruit of eternall life Doth the next kinsman accuse thee for that thou hast not made him rich when hee would have defrauded thee of the reward of everlasting life Thou hast our counsell before thou requirest our authority first therefore no man ought to be ashamed if of a rich man he be made poore in giving to the poore because Christ being rich was made q 2 Cor. 8.9 poore that by his poverty he might inrich us Hee hath given us a rule to follow that if any man hath removed the famine of the poore and hath relirved their want this may be a good ground for the wasting of his patrimony Whence the Apostle in this saith he I speake not by r 2 Cor. 8.10 commandement but it is my counsell and advise to you For this is profitable that yee follow Christ Counsell is given to the good correction doth curbe offenders Moreover hee speaketh as it were to the good which not only to doe but to ſ Ibid. v. 10. will that is to say to doe with a willing mind have begun a yeare agoe Both these not one part belongeth to the perfect Therefore hee teacheth both liberality without benevolence and benevolence without liberality not to bee perfect Hereupon hoe exhorteth to perfection saying t Ibid. v. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now therefore consummate the worke also that as there is a readinesse to will so yee may perfect it of that which yee have For if there bee a willing mind it is accepted according to that a man hath and not according to that a man hath not Neither is it that other men should bee eased and yee grieved but that as at this time your abundance supplieth their want likewise their abundance may bee for your want that there may bee an equality As it is written u Exod. 16.18 and hee that gathereth much had nothing over and hee that gathered little had nothing lesse Wee observe how that herein he comprehendeth both benevolence and liberality likewise the manner of doing the fruits and the persons Therefore the manner because hee gave good counsell to the unperfect For none are streightned but the unperfect But and if any one being not willing to be grievous to the Church set in some pastorship or ministery doth not bestow all that hee hath in benevolence but doth performe that which in honesty may bee thought sufficient for his place such a one doth not seeme to mee to be unperfect And I suppose the Apostle speakes not of the streightnesse of affection but of the streightnesse of allowance But of their persons I thinke it to have beene spoken that your abundance may bee for their want and their abundance for your want that is to say that the abundance of the people may bee of good operation to relieve their poverty by nourishing them and their abundance spirituall may bee of like operation to supply among the people the defect of spirituall merite and may bring unto them grace Whence very singular is the president which he hath set downe out of x Exod. 16.12 2 Cor. 8.15 Moses hee which had much had nothing over and hee which had little had nothing lesse This worthy example doth well exhort all men to the duty of mercy because hee which doth possesse much gold hath nothing over for that whatsoever it in this world is nothing and he which hath little hath nothing lesse because it is nothing which hee loseth The matter is without losse which wholly is a losse in itselfe so also is the sense good otherwise hee which hath overplus although hee give not hath nothing over because although hee bee a getter and gainer still yet desiring more doth need alwayes And hee which hath little decaieth not because it is not much which feedeth and sufficeth a poore man Likewise therefore that poore man that bestoweth spirituall almes in stead of moneys though hee hath a great portion of grace yet hath nothing over For the mind is not burdened with grace or gifts divine but succoured and supported The sacred sentence may also bee thus understood Thou hast nothing over O man For how much is it that thou hast received albeit it may
seeme to be much in respect of thy selfe y Luke 7.18 Iohn then whom no man was greater among the sonnes of men yet was hee lesse then hee which was least in the kingdome of heaven The sentence also may carry this sense The grace of God because it is spirituall hath nothing over corporally or to supply the wants of the body For who can comprehend the magnitude or latitude which hee discerneth not Faith if it shall be as a graine of mustard-seed shall bee able to translate mountaines out of their places and there is not given thee whosoever thou art beyond one graine of mustard-seed If grace abound in thee it is to bee feared lest thy mind begin to bee lifted up with so great a gift For that there be many that have more grievously fallen through the height and pride of their owne heart then if they had no grace And hee which hath little doth not diminish it because it is not a bodily thing that it may be divided and that which seemeth to bee little is much to him that wanteth nothing Age also and debility of body is to bee considered in contribution sometime also modesty which sheweth an ingenuous nature and a generous stocke and that thou contribute more to such as are old which are not now able to get their living by labour The same consideration likewise is to bee had where is feeblenesse of body or want of strength to performe travaile here our helping hand is to bee lent more readily Againe if any one bee fallen from a wealthy estate to a needy and especially if by no fault of his owne but either by robbery or banishment or by the false accusations or calumnies of the malignant hath lost what sometime hee had in possession But peradventure some man may say The blind sitteth in one and the same place with the young lusty Springall the one is neglected the other respected It is true indeed because hee creepeth and incrocheth through his importunity neerer and faster upon the well-disposed then the other But that proceedeth not from want of judgement in him but that hee may bee rid of a tedious and troublesome beggar And the z Luke 11.8 Lord also in the Gospell seemeth to give way to such an almes when the gates being shut and himselfe that was desired in bed yet upon the importunatenesse of the craver could doe no lesse then give yea give as much as was requested CHAP. XXX Of recompencing a benefit IT is a faire and commendable part in thee also to bee of a ready and forward disposition to requite him which hath bestowed upon thee either a benefit or a gift if he himselfe hath fallen into necessity For what is so contrary to duty as not to render what thou hast received Neither doe I thinke it enough to be rendred againe with the like but in a more abundant measure the use of the benefit is to be cast up in thine account that thereby thou maist relieve him with lo much as may ease him of his trouble For not to exceed in requitall of a benefit is to be inferiour because he that conferreth it is before the receiver in time before him in curtesie The nature therefore of the ground is to be imitated of us which is wont to rcturne the seed sowen in a greater number and more manifold increase Therefore it is written a Prov. 24.30.31 for thine instruction I passed by the field of the slothfull and by the vineyard of the man destitute of understanding If thou shalt leave this field it shall be desolate A wise man therefore is also like a tilled field restoring the seed committed to it and the talent commended to his trust in much more measure and with greater advantage The earth therefore buddeth forth fruits either of it own accord or returneth backe those that shee is betrusted withall with a fuller hand Thou owest both by a certaine hereditary right to thy parents lest thou be left as an unfruitfull field Howbeit let it be that some man may excuse himselfe in that he hath not given can any one excuse himselfe in that hee hath not restored It is scarce lawfull for any one not to give but altogether unlawfull not to restore Therefore Salomon b Prov 23.12 hath worthily spoken when thou sittest to eate with a ruler consider diligently what is set before thee and put the knife to thy throate for thou must prepare the like We being desirous to imitate him have written sentences To bestow a gratuity is good but to be unmindfull of recompence is harsh The earth it selfe as hath beene said suggesteth an example of humanity It voluntarily ministreth fruits which thou hast not sowen rendreth that multiplied which it hath received To deny to tell thee backe thy money lent it is not lawfull how then can it be lawfull not to recompence a favour received Thou hast it also in the c Prov. 25.21 23. Proverbs that this retribution of good hath prevailed so much with God that in the day of ruine when the weight of thy sinnes hath drawne downe the ballance it hath found grace in his sight What shall I use other examples when the Lord himselfe in the Gospell doth promise a more plentifull remuneration of the d See his 2 C. 2 B. de Voc. Gent. No more then a Christian duty Luk. 11.10 a debt that we owe to God Si totum tempus vitae hujus occupant obsequia non poteris pensare quod debes Chrys Hom. 70. as salvation to these Rom. 11.6 Tit. 3.5 of Gods gift Eph. 6.8 Merita nostra Dei munera Aug. nothing in comparison of his benefits to us howbeit these petitions of ours call for mercy Psal 5.7 merits of the Saints and doth exhort to the performance of good e Luke 6.37.38 workes forgive and it shall bee forgiven you give and it shall bee given you a good measure pressed downe shaken together running over shall men heape into your bosome Therefore also that f Prov. 23.1.2 9.2.5.6 banquet of Salomon is not of meates but of good workes For how can the mindes of men better banquet and feast themselves then by good deeds Or what can more easily satiate the mindes of the just then the conscience of a good worke What meate is more pleasant then to doe the will of God My g Iohn 4.34 meate is that J may doe the will of my Father which is in heaven and that I may finish his worke Let us be delighted with this meate as the h Psal 37.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. Psalmist adviseth delight thou in the Lord. They are delighted with this meate which have comprehended the higher delights with a wonderfull wit which are able to know not what is that impure and sensual but cleane intelligible delight of the mind Let us therefore eate the bread of wisdome and be filled with the word of God because i
then to have the same both masters of our life and also witnesses Wee must inquire likewise in every action what agreeth to the persons times and ages what also is fit for the wits and natures of every severall wight For oftentimes what beseemeth one beseemeth not another One thing may bee accommodated to youth another to age one to danger and distresse another to peace and prosperity David b 2 Sam. 6.14.13 danced before the arke of the Lord Samuel danced not Neither was hee therefore reprehended but this more commended Hee changed his c 1 Sam. 21.13 countenance before King Achish But if hee had not done this through feare lest otherwise hee might have beene discovered hee could not have wanted the reprehension of lightnesse Saul being in the company of the Prophets did also himselfe prophecie and mention is made of him only as unworthy and of none beside is d 1 Sam. 10.10 Saul also among the Prophets CHAP. XLIII Every one ought to addict himselfe to that in the matter of Office which may best accrue to him EVery one therefore being not vnacquainted with his owne strength and wit let him applie himselfe to that which he maketh choise of as fittest for him But first let him well consider what is best for him to follow neither let him so much take notice of his towardnes as of the vices wherevnto he is inclined and let him shew himselfe an equall iudge of himselfe that avoiding evill he may be bent to a vertuous course One is fitter for distinct reading of the Scriptures another more carefull to expell divels by a Exorcisme and anointing the sicke had their expiration with the working of miracles They were peculiar gifts of the holy Ghost serving for the primitive times and exorcisme was then vsed extra baptismum as Tertul. witnesseth in his Apolog. to vse it therein with the Papists is without warrant and absurd beca-by Christ in baptisme the devill is driven away For as St. Cyprian Epist ad Magn. well observeth Sicut scorpij serpentes c. As scorpions and serpents prevaile in their poisoning on dry land but being throwen into the water prevaile not so likewise evill spirits can remaine no longer neither any further annoy then vntill the holy Ghost beginneth to dwell in the baptized and sanctified exorcisme another of more regard in the quier another can better apply himselfe to the keeping of the vestry Hee that is toward the Church set him haue respect to all these and let every one be deputed to that office which is most agreeable to his disposition For to whatsoever office nature leadeth a man or doth best become him that doth he execute with more grace But as to performe an office with grace and credit it is a hard thing in every calling so is it much more hard in ours For every one loves to follow the life of his parents The most part whose parents haue beene souldiers are drawn to lead their lives in the warres others accordingly in other professions wherein their fathers walked before them But in the ecclesiasticall function thou maist find nothing more rare then a sonne treading in his fathers steps either because the graue and weighty imployment therein doth deterre him or because in a slippery age abstinence and forbearance of worldly pleasures is harder or because it seemeth a more obscure life to cheerefull youth and therefore they convert their studies to those exercises which they thinke more plausible For more preferre what is present then what is to come hereafter But howsoever they are for their present welfare our warfare is for ensuing comfort Whence it followeth by how much our cause is better by so much ought our care to be greater and more attentive CHAP. XLIIII Of that which is comely and that which is honest LEt vs preserue therefore and preferre verecundie or shamefastnesse and that modesty comprehending and commending comlinesse as the ornament and honour of our whole life For it is no small matter to keepe measure and obserue order in every thing wherein doth truly shine forth that which is called comely and is so ioyned with honesty that it cannot be separated For what is comely is honest and what is honest is comely insomuch that there is distinction rather in the speech then a difference in the vertue discerned they may be in the vnderstanding no way well expressed in words And that wee may indevour to fetch out some distinction betweene them honesty is as it were the good health and wholesome constitution of the body comelines is as it were the complement and beauty thereof As therefore beauty doth seeme to excell health and goodnes of constitution yet cannot be without these neither any way separated from them because vnlesse good health be beauty and well-fauorednesse cannot be so honesty containeth in it that is comely in such manner that it may seeme to have proceeded from it and cannot bee without it Honesty therefore is as the soundnesse of the worke and of our whole fabricke and comelinesse is as the beauty or shape and confounded with it as subsisting together in one masse but distinguished from it in opinion For albeit it may seeme to exceed in something yet in the roote it belongeth to honesty but as a speciall floure thereof so that without it it may fade with it may flourish For what is honesty but that which avoideth turpitude or deformity of manners even as death What dishonesty but that which draweth in the drought of good manners and consequently death Wherefore the substance of this vertue of honesty being greene comelinesse because there is soundnesse at the roote doth budde out as a flower But the roote of our purposed vertue being rotten there appeareth no blossome the plant of honesty decaying the fruit of comelinesse must needs wither Thou hast this much better expressed in our sacred bookes For David saith a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 93.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. Hebr. genth of goath celsitudo and sometimes excellentia and this excellency is comelinesse Is 24. the Lord hath raigned hee hath put on comlinesse And againe the Apostle saith Let us walke honestly which in Greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 13.13 properly signifying such as is of a good habite of a good forme and proportion God therefore when he first made man formed him in a good feature and in a good composition of his members and parts and gave him the best portraiture of all his creatures yet gave him not the remission of his sinnes but afterward renewed him by his Spirit and infused into him grace hee that came in the forme of a servant in the similitude of sinfull flesh tooke upon him the glory and comelinesse of humane redemption In commemoration whereof as was before mentioned the Prophet thus breaketh out The Lord hath raigned and put on comelinesse And
which notwithstanding are double some placed in the appetite some in the reason which able part may bridle the appetite and make it obsequious to her may lead it whither shee will and by an officious dominion may teach it what ought to be done what to bee avoided that thus obedience may bee yeelded to so good a Mistresse For wee ought to be sollicitous and vigilant that wee doe nothing rashly and without care or ought at all whereof wee are not able to render a profitable reason For the cause of our action howbeit it be not rendred to of all men yet it is examined of all men Neither have wee truly wherein wee may excuse our selves For although there be a certaine power of nature in every appetite notwithstanding in the law of nature it selfe the same appetite is subject to reason and it doth likewise obey the same Wherefore it is the part of a good watchman so to forecast in his mind that appetite doth neither runne before neither forsake reason lest in running before it molest her so that shee be excluded and againe lest in forsaking her there be a failing Molestation taketh away constancy failing discovereth idlenesse accuseth of lazinesse For the mind being troubled the appetite swelleth greater spreadeth out longer and wider and in its unbridled and impetuous race receiveth not the raine of reason neither feeleth any either hand or curbe of the rider to guide and restraine it Whence it commonly happeneth not only while the mind is troubled and turmoiled that reason is shaken off and lost but also the countenance inflamed either with anger or lust doth waxe pale with feare doth not containe it selfe within the bounds of moderate pleasure but is taken with so much delight and solace as is incredible These things being so that censure and gravitie of manners that followeth naturall instinct is rejected neither can that constancy take place which in managing affaires and consultations is able only to beare up her authority and maintaine that is comely But a worse and more grievous a Appetitus concupiscibilis irascibilis ex dolore injuriae acceptae conceptus At the resurrection of the just there shall bee perfecta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all the faculties of the soule Nam tunc Deus implebit animam rationalem piorum luce sapientiae concupiscibilem justitiâ irascibilem perfectâ tranquillitate Bernard appetite doth arise out of a too much indignation and wrath then for the most part out of the griefe which is kindled by injury received Concerning which argument the precepts of the b Chapter 2. Psal 39.1 Psalme placed in our Preface doe sufficiently instruct us But this also falleth out happily that being about to write of Offices wee might use that as a confirmation of our Preface which likewise it selfe did belong as a chiefe rule to the matter of Office CHAP. XLVII Of three kindes of men receiving injuries BVt because we haue before as we ought fearing least our preface might have beene too prolixe breifly touched how every one receiving injury should bee able to avoid too much stirring vp anger I deeme it expedient that the same subiect should now be more fully discussed For it is a fit place vnder the part of temperance to shew how anger may be suppressed We are desirous therefore as farre as we shall be able Three sorts of men receiving injury to demonstrate out of the sacred scriptures that there be three kinds of men receiving injury One ouer whom the wicked insult whom they daily rayle vpon vexe and disturbe These because they cannot have iustice are confounded with shame sorely perplexed with griefe Like to these are very many of my ranke and of my coate For if any offer me iniury a weak silly man though I be weake and vnable to beare it 1. Sort receiving injury render it in word and act but forgiue it in heart yet peradventure I may pardon the offence committed against me If any crime be laied to my charge I am no such person that I can content my selfe with the satisfaction of mine own cōscience albeit I know my selfe free from the crime obiected but I must neither can I forbeare being a frail mā wash away the spot of infamy cast vpon my ingenuous honest disposition Therefore I require an a Deut. 19.21 eye for an eye and a tooth for a tooth and repay them home reproach for reproach But if I be but a proficient in holy religion 2. Sort beare it with silence though I bee not growne to perfection I retort not againe howsoever reviled the least contumelie and if they grow in vpon me and load mee never so hard with their taunts weary and overwhelme my teares with their raylings yet I hold my peace and replie nothing at all But if I be perfect that is to say if I may so speak seing in truth I am weake then I blesse them that curse mee as Paul also did blesse when he saith being evill spoken b 1 Cor. 4.13 of we blesse For he had heard Christ c Mat. 5.44 say loue your enemies pray for them that revile you and persecute you Therefore Paul suffered and indured persecution because he did mitigate and overcome humane affection for the rewards sake set before him that if he loved his enemy he might be made the sonne of God Notwithstanding we are taught that in this kind of vertue holy David was not inferiour to Paul who when Shemei first c 1 Sam. 16.7 The resolution that David being dumb in this case is nothing inferiour to Paul opening his mouth with blessing cursed him and objected his crimes he held his peace was humbled and was silent even from good words that is through the conscience of good workes Moreover it grieved him not to be reviled yea when it befell him he imbraced it with much desire because it moved him more earnestly to seeke for mercy at the hands of God But see how he stored vp humility iustice and prudence in his heart therby to get favour of God First he saith Therefore he curseth me because the Lord e Ibid. ver 11. bad him curse Here thou hast his humilitie because those things which were commanded him of God he thought he ought to beare as it became an obedient servant Againe he said behold my sonne that came from mine owne bowels doth seek my life here thou hast his iustice For if we can be contented to suffer greivous things at the handes of our owne why doe we take it in evill part when strangers bring them vpon vs Thirdly he saith let him alone let him curse because the Lord it may be hath therefore bidden him that he might see mine affliction and humiliation doe me good for his cursing this day Neither did he suffer him onely to rayle but to follow him by the side of the mountaine and cast stones at him Yea which is more after
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
Gospell is given by speciall revelation as to that which is therein manifested of Gods owne essence will and promise of grace transforming of the Gospell into philosophie as the Pelagians and Monkes of old have grossely done transgressing the due bounds thereof and confounding them together without discretion is that which the Apostle would have Christians to beware of It is to bee observed also that he wills not to take heed of Philosophie only but of many other kindes of wiles no lesse perilous to pull away from the truth and sinceritie of the Gospell adding withall vaine deceipt through the f Worshipping of Angels and other beggarly worldly ordinances v. 18. 20. traditions of men according to the rudiments of the world and not according to Christ A third sort likewise there was when the Colossians made a commixture of g Verse 11.16 Christianisme and Iudaisme of baptisme and circumcision of the law and the Gospell which was the common error together with this Church of that of h Rom. 2.27.10.5 Rome and i Gal. 4.10 Galatia k The name of Philosophie is here used not properly but improperly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ostentation of wit vented in painted speech with a purpose to beguile the simple And from this ground did Pelagius himselfe the Semi-pelagians and some of the Schoolemen build up their doctrine of humane merits * Another exposition All these impostures are signified by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to carry away the mindes of the world as a prey and to captivate them under Sathan It followes not therefore from hence the study of Philosophie in the schoole of Christ to be forborne Yea rather if we truly weigh the matter there be among sundry other three singular commodities why it ought to bee specially fostered in the Church First it is an ample witnesse of God and his attributes Next when it and the Gospell bee compared together it bringeth in much light to the comprehending of the severall doctrines contained in them both Lastly the sundry parts thereof throughly learned yeeld no small advantage above such as want them no lesse for more facilitie in opening then for solidity in defending the divine tenets Notwithstanding we confesse that not the wisdome of the l Rom. 8.6 Pbilosophie to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flesh but that of the spirit is it alone which is life and peace For might that bee admitted for a good kind of arguing Philosophie because it is the wisdome of the flesh is death and therefore utterly to bee rejected With the like reason might wee conclude against the sacred bookes for that without faith and the holy Spirit they bring not life and peace Wherefore this taketh not away the good that may bee reaped by the use of Philosophie though in an infinite inferiour degree to that received from the divine Oracles The very name of Vertue likewise how glorious soever seemes to some not to sort with Divivinity and the appellation of good Workes to bee much more proper to it and therefore frequently used and that of vertue rarely and not above once m 2 Pet. 1.5 Phil. 4.8 or twice in the Scriptures The rarity of it is partly because the Scriptures especially of the new Testament have little to doe with warres from which it n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mars is derived and those of the old Testament are styled the o 1 Sam. 25.18 warres of God as his worke and partly because it imports an heroicall spirit extraordinarily inflamed to the enterprizing great adventures and that with a forcible p And therefore termed by the Philosophers habites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and constant inclination which is seldome found S. Peter putting it downe doth evidence the same noting thereby in generall the efficacie of the doctrine of the Gospell and that it passes not away without fruit but stirreth up a fiery affection and firme purpose of performance in the hearers I cannot say that those speciall motions in the Ethnicks Alexander Scipio Augustus and the rest were meerely naturall but rather the worke q Nemo sibi quicquam sumere potest nisi fit datum ei desuper Nullus fuit vir magnus fine afflaru divino Cic. of God to manifest his powerfull presence in ordering of the state Politicall Hence were those noble spirits called the children of the Gods and in that any excelled in goodnesse hee did seeme to bee not of mortall but of r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Plato immortall generation and where God hath not the dominion there to be no ſ Genes 10.9 We must discerne betweene the thing that is politicall order which is of God vitia rei the vices incident thereunto which are from the divell Deus transfert stabilit regna Dan. 4.22 Psal 18.32 Psal 144.1.2 St. Augustine striving that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Septuagints signifies as well contra as coram and thereby collects that Nimrod was an oppressor makes nothing against this that the hand of God set him up to rule yea himselfe confesses the same credibilius est quòd seorsum de illo Scriptura propter ejus emenantiam locuta sit de Civit. Dei Lib. 19. cap. 3. evasion of evill and calamitie The sacred Scripture confirmes this giving to t That they be voluntary of right judgement Nimroth not only the dignitie of a strong hunter but adding withall before the Lord that is the bestowing upon him strength victory and happy successe for the erecting of an Empire to proceed from divine ordinance In these regards therefore the word of God hath good workes and not vertue in common use being much more perspicuous and expressing better the u Psalmista heroicos viros comparat sagittis Validâ manu contortis quae omnia prosiernunt Psal 18.32 properties of humane actions well managed Some workes are of externall discipline and not raised from x magnanimitie and from divine instinct as the efficient these latter are as gemmes and pearles of highest price those common to many as their subject in the one doth appeare nothing but what is of ordinarie forme in the other sundry parts of admiration here no undertaking but what is triviall there such effects and happy successe as is beyond all expectation Howbeit what is heroicall is not in like manner in Ioseph and Alexander David and Scipio For the one sort were moved by the Spirit of sanctification the other not so the one sought the honour of God as the finall cause the other shot at pompe and policie greatnesse of government together with their owne praise as the upshot of all their hopes CHRISTIAN OFFICES CRYSTAL GLASSE OR St. Ambrose Bishop of Millan his Offices Booke II. CHAPTER I. By honesty a blessed life to bee acquired IN our former booke we haue treated of offices and duties
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
they call that onely profitable which is gainfull But our tractat is of that vtilitie which is acquired by losses that we might gaine Christ which gaine is piety with all sufficiencie Great certainly is the gaine whereby we get piety which is a rich purchase and an invaluable price with God not consisting i Not consisting of good workes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iam. 2.14.16 but in workes of mercy of fading and vanishing but of eternall and never perishing substance in which there is no slipperie temptation no subtile and hurtfull attempt but constancy and perpetuity of divine grace subsisting Wherefore there is some vtility corporall and belonging to the body some belonging to piety For so hath the Apostle k Tim. 4.8 himselfe made his division Bodily exercise profiteth little but godlinesse is profitable to all things But what so honest as integrity what so comely as to keepe the body immaculate and chastity inviolate and incontaminate What also is so comely as that a wife being now a widdow keepe still her faith intire to her husband departed Likewise what may be of more profit of more benefit then this when hereby the Kingdome of God is much rather attained For there be some which haue made them chast l Mat. 19.12 for the kingdome of heavens sake CHAP. VII Vtility cheifly to be measured by faith and love and equity The examples of Moses and David whieh were therefore greatly beloved of the people because for their sakes they did oftentimes willingly cast themselues into daungers brought in for confirmation THere is therefore not only fellowship of honesty Est igitur non folùm familiare contubernium honestatis et vtilitatis sed eadem quoque vtilitas quae honestas and vtility as it were together in one tent or family but they are both evermore in being and subsisting the selfe same And for that cause he who would open the kingdome of heaven to all did not seek what was profitable for himselfe but what was profitable for all men Therefore wee must likewise derive a certaine order and degree from things vsuall and common to those that are most eminent and of excellent note that out of more specialties we may the better collect what is the progresse and proceeding of this one of vtility And first we shall know that there is nothing so profitable as to be loved nothing so vnprofitable as not to be loved For to be hated I hold to bee a deadly and capitall euill and much worse then death it selfe Wherefore let vs doe this that we seeke with all sedulity to maintaine our credite and good opinion and first that vpon the meeknes of our disposition and gentlenesse of mind we wisely wind our selues into the affections of men For goodnesse is popular and acceptable to all and there is nothing that doth more easily slippe and in a pious manner more readily insinuato it selfe into humane senses This if it be holpen with mansuetude of manners facilitie of mind moderation of commands affabilitie of speech with the due weight of words and a patient commutation of them where there seemeth any harshnesse together with the grace of modesty interposed it is incredible how much it advantageth to the accumulating of love For wee read not only in private persons but also in Kings themselues how much the facility of faire affability hath profited and the pride and swelling tumor of boisterous words hath hindred yea hath demolished their kingdomes themselves dissolved and dissipated vtterly their whole power and regall authority Now if any one by his counsell by his necessarie vse and service by his officious yet faithfull performance of needfull duties get popular grace if any one make offer to vndergoe daunger in his owne person for all the peoples good there is no doubt to be made of it but that such loue will bee rendred him backe againe at their hands that they will preferre his welfare and credite before their owne How many contumelies a Exod. 15.24 16.23 17.2 cast vpon him by the people did Moses swallow that no man els would have brooked Exod. 32.32 and when the Lord would have avenged his wrongs vpon the insolent how was he ready to expose his owne person to the revenging hand of the Almighty to with-draw his c Num. 12.3.13 indignation from them In what mildnes of speech did hee call vpon the people and how earnestly d Deut. 5.1.2 6.2.18.25 did he solicite and supplicate the Lord for them after injuries received in what kind sort did he comfort them in their labours appease them consulting the oracles of God and cheere them vp in their affaires * And whereas he continually spake with God yet did hee speake to men with a lowly and acceptable voyce He was worthily esteemed a man above the ordinarie ranke and of rare indowment iustly reported to be such a one the beauty of whose countenance for the exceeding glory therof could not e Num. 11.11 14.5.13.19 16.22 20.3.6 21.7 Deut. 9.18 be beheld g Exod. 34.30 Deut. 34.6 2 Sam. 13.14 1 Sam. 15.28 1 Kings 14.8.15.5 and whose sepulture could nowher as exempted from the common destiny of mortall race be f Exod. 14.13.15 Num. 15.34 Levit. 24.12 found for that hee had so won the hearts of the people so tied them to him that they loved him more for his meekenes then admired him for his acts What shall we say of his imitator and emulator holy David selected out of the whole nation in a special choise of him that could best choose as a cheifetaine to goe in and out before the people how humble in spirit carefull in heart to manage affaires easie to be intreated mild kind and amiable in his carriage was he rightly reputed Before his advancement to the kingdome he often in the most dangerous h 1 Sam. 17.37 18.27 27.8.9 30.17 attempts adventured his person holding the scepter he made himselfe equall in his warres to them of i 2 Sam. 21.15 the lowest ranke and though more skillfull and valiant at armes then any of his followers yet was contented to impart with them in the service of the field as his companions k 2 Sam. 18.2 in his governement in the time of peace he was not rigorous but courteous and compassionate patient in l 1 Chron. 21.17 reproach more prompt to m 2 Sam. 16.10.13 19.23 beare then to repay injuries Therefore so deare was he to all that being a young man and n Psal 89.20 I have found David my servant 1 Sam. 16.11 Send and fetch him vaebi Ehu of bo rendred by Ar. Mont. venire fecit eum v. 12. 2 Sam. 7.8 I tooke thee Psal 78.71 brought he him unwilling was much desired for the kingdome and when it was pressed upon him was against it that being old was dealt withall by his people to be present thereat no
shut not up the welfare of the poore within thy bagges and that thou bury not his life in these tombes and graves Ioseph could not at once have bestowed all the riches of Egipt and effused together all the Kings treasure but he would not be profuse and prodigall of another mans goods much lesse of his Leiges to whom he owed all loyaltie he chose rather to sell the corne that it might be dispersed to the sustentation of more diversity of people and countries then to give it away in the lumpe to the hungry there present because if he had fed a few hee had beene defective to many That liberality therefore hee approved which might abound toward all hee set open the barnes that all might buy a supply of graine lest receiving it freely they might leave the care of tillage because hee which may use what is anothers neglecteth what is his owne First hee gathered in their money into the Kings treasurie next their e Instrumenta caetera Gen. 47.18 cattell then afterward the right of their inheritance not to dispossesse them all of their owne but to confirme them therein more strongly to set a publike tribute upon it that they might hold it more securely Which was so acceptable to all from whom he had taken away their lands that they thought it not a selling of their right but a redeeming of their estate Their owne words doe import f Gen. 47.25 as much thou hast saved us alive and wee have found favour in the eyes of our Lord. And surely they lost nothing by what hee did in their g Verse 21. propriety who received againe by transmutation a certaine right nor in the matter of utilitie were they losers when a perpetuity was regained to them and their posterity O great wisdome in so great a man who sought not to get temporall glory out of superabundant store but out of extreame necessity could forecast for their perpetuall commodity For hee brought to passe that the people might helpe themselves by their own tribute and not in their need desire the ayde of others For it was much better for them to impart with something out of their increase then to let goe their whole right Hee appointed a fift h Gen. 47.24 portion of collation to the King out of their revenew whereby hee shewed himselfe more sharpe sighted in providing for the peoples good and also more liberall minded toward Pharaoh to bring him in greater tribute Thereby to conclude this point he tying them to harder labour more carefull husbandrie and more commendable improvement the land of Egypt never afterward felt the like famine But see how notably hee did collect future events namely from Pharaohs i Genes 41. Which because may be better there read at large then here out of our Author as many things else for the same cause in the passage of these bookes referring mee to the sacred Scriptures themselves I abridge dreames of the fat and leane kine of the full and thinne eares the seven yeares plenty and the seven yeares penury to come See how wisely there he did k Qua gratia admonuit admonish when he gave counsell to avoid the danger of the latter by being provident in the former The mirror of Iosephs wisedom in the interpretation of dreames and withall his counsell vigilancy justice What may we first therefore being of divine speculation admire in it his wit by which he descendeth into the cabinet and couch of truths meditations and bowels of her secrets or his counsell whereby he foresaw so greivous and long necessity or his vigilancy His magnanimity Gen. 45.5.15 His ingenuity sweetnesse of nature Gen. 45.14 and justice by the one whereof so graue an office being layd vpon him he gathered together so manifold provision by the other kept an equality in his distribution of the whole For concerning his magnanimity and courage of mind what shall I say that being sold vnto slavery by his brethren vpbraided not the iniury * Vnde meritòci a patre dicitur in Deuteronomio but succoured them in their necessity What of his sweetnesse wherein he sought the presence of his deare brother Benjamin by a pious kind of fraud l Gen. 44.2 4.5.15 42.19.22 Gen 42.19.24 For these his vertues which God in his rich mercy blessed him with is his so high a style given him and his both in his father m Gen 49.22 Iacobs and n Deut. 33.13.15.16.17 See these two severall contexts of scripture and consider how the words themselues may be applied to fit this purpose Moses benedictions CHAP. XVII Of what desert he ought to be of whom counsell is required Paul and Ioseph are introduced as patternes for imitation in making our choise WHerefore he which giveth counsell to another ought to a 1 Tim. 4.11 be such a one as may shew himselfe a platforme b 1 Cor. 7.25 of example to others in good workes in doctrine in integrity in gravity that his speech may be wholesome and unblameable his counsell profitable his life honest his opinion decent Such a one was Paul that gave counsell to c Magisterium 1 Tim. 3.1 virgins d Sacerdotibus but the text inforceth this interpretation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cheife ruler e to the Bishop and so that he set himselfe a forme for vs to follow Therefore he knew how to be abased so did Ioseph who comming from the great stocke of the Patriarchs disdained not a degenerate servitude shewed it in obedience illustrated it in his vertues he knew how to be humbled when he suffered himselfe to be sold and to bee bought and called him his Lord that bought him Heare how much he doth abase himselfe My Master knoweth not what he hath in the house with me d Gen. 39.8.9 but hath committed all that hee hath to my hand there is no man greater then I neither hath he kept any thing from mee but only thee because thou art his wife how then can I doe this great wickednesse and sinne against God A voice surely full of humilitie full of chastity of humility because therein he gave him due honour hee gave him due thankes Full of chastity because to defile his body with a filthy sinne he thought it a grievous offence A councellour therefore ought to bee such a one as vseth no deceit nor falshood is voide of vanity and fables harboureth in his heart no dissimulation convincing his life and manners to bee counterfeit no improbity nor malignitie which may distast and dishearten his clients and such as would be instructed and directed by him For there be some things which we shun some things which we contemne we shunne those things which may hurt which may damnifie as if he with whom we consult be of no credit nor constancy greedy of gaine and may be corrupted we decline him we contemne those things which are worthily reputed base and vile
infamous odious of evill note contagious defiled as if a councellour be a voluptuous and intemperate man and though free from fraud and yet not without avarice so to have whereby profusedly to spend we make no reckoning of him What proofe of his industrie what fruit of his labour is hee able to produce what care can he take how can hee sollicite that is lazy and luxurious preferring rest and riotous living before the repose and trust he hath vndertaken Therefore where is contentation there is good counsell to bee found For he adviseth well which saith f Phil. 4.11 I have learned in whatso-estate I am therewith to be content For he knew the love g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of money to bee the roote of all evill and therefore he was contented with his owne and desired not that was another mans What I haue saith he is sufficient Whether I have little or much I alwaies value it as much Something seemeth to be spoken more h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresly he hath vsed a remarkeable word It sufficeth me saith he in the state wherein I am that is neither is there want neither is there superfluity There is no want because I seeke nothing There is no superfluity or nothing over because what I have I haue not only for my selfe but for i For the poore for whom nothing is prepared of purpose but much sent to them as in the feast of the Iewes Hest 9.22 whereas in all feasts there is some superfluity or surplusage But the Apostle and all the godly purposely reserue somewhat for them out of their smalest portion of meate or mony more This concerning money But concerning all things in generall it may be said because his present condition did content and suffice him that is to say hee did not desire more honour more attendance hunted not after immoderate glory vndeserved grace but continuing patient of labour secure of a reward waited for an end of the appointed fight I know how to be k Ver. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Humility of sundry sorts abased saith hee It is not therefore humility without knowledge that is prayse-worthy but such as is accompanied with modesty and learning For there is some humility that proceedeth from feare some from ignorance and error Hence is it in the Psalmist that the Lord will saue such as be of an humble l Psal 34.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. daccei of dacah conterere spirit which they haue learned vnder the rod of correction It is excellently well spoken therefore of the Apostle I know how to bee abased or humbled that is to say out of affliction it selfe I have learned also in what place soever in whatsoever duty in whatsoever office and in that moderation likewise and to that purpose I ought to demeane my selfe The Pharisie knew not how to bee humbled and therefore was hee l Luke 18.14 dejected or depressed of God exalting himselfe dejected the Publican knew therefore was he iustified Paul who though he had not the treasure of a rich man yet carried a rich mans mind knew well how to abound he knew how to abound because he required not the fruit of his labour to be rendred to him in mony but n the increase of grace We may also vnderstand it of the abundance of his affection as when he breaketh out in the fulnesse of his pure not intemperate passion our mouth m 2 Cor. 6.11 is opened to you our heart is inlarged Every where in all things he was instructed n Phil. 4.12 to be full and to be hungry Blessed was he that knew to be satiate in Christ It is not therefore that corporall but spirituall saturity and fulnesse which knowledge worketh neither without cause is knowledge needful because man o Deut. 8.3 liveth not by bread only but by every word of God which giveth a blessing to it Therefore he which knew thus to be full thus to be hungry required out of his knowledge inquiry alwayes to be made p The science of the Metaphysicks that is what is aboue nature must be sought according to Ephes 4.6 23.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for new wayes renewment of the mind and heart to hunger and thirst after the Lord. He knew what was in this wise to be hungry who knew that whosoever be thus hungry q Mat. 5.6 shall eate and be satisfied he knew the same and in all manner of outward wants was filled with plenty for having r 2 Cor. 6.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing he possessed all things CHAP. XVIII That evill counsellers are the ruine of them that follow them Rehoboam being deceived by the counsell of greene heads is solely proposed as a sufficient proofe thereof WHerefore singularly doth justice commend such as sit as presidents and beare rule in some office and contrariwise fouly doth injustice faile them in their expectation and is a meanes of impugning and resisting their ordinaries a 1 Kings 12.8 Rehoboams lamentable example in Scripture maketh it a lasting monument and a looking glasse for all b Herein they may behold the face of this mishapen monster and see what strange effects evill counsell produceth posterities to gaze upon The Israelites laboured to be eased of their hard impositions hee sought to increase it and at the instigation of the c Youth is refractarie to peace making a rent in that goodly and glorious united kingdome of Solomon novices exasperated them with this distastfull answer my little finger shall bee heavier then my fathers loynes and thereupon that their wofull d Verse 16. replie Wee have no portion with David nor inheritance with the sonnes of Iesse Returne O Israel every one to their tents c. in so much that no not for Davids sake could hee securely obtaine the society of two tribes CHAP. XIX By justice and benevolence and affability which is solid and without flattery very many to be reconciled and settled in friendship IT is cleare therefore that equity confirmeth kingdomes and that a Yea Rehoboams example makes it evident that very austerity it selfe is to bee mitigated in government injustice dissolveth them How can a king possesse a kingdome which cannot governe so much as one private familie Beleeve it for the managing of both Common-weale and family benignity Benignity and curteous carriage is specially necessary Herein also benevolency or a well-willing disposition setteth forward very much the businesse For thereby wee imbrace all with kindnesse bind them to us with benefits tye them with the cords of good offices ingage them with favours Affability is no lesse available in this worke of reconcilement upon the estranging of affections and regaining of grace But this must be syncere and sober without the least flattery lest by adulation and fawning the simplicity and purity of speech be impeached For wee ought to set downe in our selves a plat-forme to
mercy For thereby thou maist more wound thy credit then augment it more hurt the sore of an hard report then heale it Now if thou free him oppressed with the wealth and power of the mighty with the faction of wicked conspirators rather then for any fault this may be a meanes to increase the good opinion that is already conceived of thee In like manner standeth it with hospitality For to be frequent in it is thought praise-worthy for the most part And it carrieth a publick shew of humanity to receive the stranger to our houses and entertaine him courteously and that our gates and dores stand open to that purpose The whole world esteemeth it very decent to hearken after their comming honourably to congratulate and bid such guests welcome not to be wanting to them at our tables in all good offices and gifts of delight and liberality as farre as lieth in our power when they are come Abraham is commended for it who stood before his gate to take a view who passed by and kept a watch as it were that no stranger might escape him unsaluted unfed unfeasted likewise if cause required hee would not they should call upon him but hee went out to meet them neither did hee expect untill they should crave repast but prevented them saying Sirs b Gen. 18.3 if I have found favour in your sight passe not by your servant And for a due reward hereof he obtained the blessing of c Verse 10.14 posterity Lot d Chapt. 19.11 also his e His brothers Harans sonne Gen. 11.31 and properly no more then cousin as Elizabeth to Mary Luk. 1.36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though neerer Abraham calleth him twice brother Gen. 14.14.16 achin of achah frater usuall among the Iewes Mark 3.31 Luk. 8.20 Math. 12.46 upon which place St. Aug. idest consanguineus carnis meae lib. de Sta Virgine Cap. 3. Dues not best to exact in the greatest strictnesse nephew not only next him in stocke but likewise in vertue through his affection to hospitality removed from him and his the dreadfull judgement of God inflicted upon the Sodomites It becommeth therefore a man to bee hospitall gentle just not covetous of another mans goods yeelding somewhat rather out of his owne right then bearing too hard upon that is none of his owne avoiding strife abhorring brawling redeeming concord and tranquillity with his losse and hindrance And in truth a good man to let goe some of his right it maketh not only for the commendation of his liberality but for the most part for the augmentation of his commodity First to want the dammage of litigiousnesse which doth much damnifie many it is no small gaine Next this benefit followeth upon it that friendship thereby is increased from which much utility redoundeth and he that can contemne this for a time shall afterward reape great profit by it But in the duty of hospitality courtesie and kindnesse is to be imparted and extended to all more frankly and amply and with more reverend and honourable respect to the righteous For the Lord himselfe hath pronounced it f Math. 10.41 Hospitality whosoever shall receive a righteous man in the name of a righteous man shall receive a righteous mans reward But in so great regard is hospitality with the Lord that the grace of remuneration shall follow him that bestoweth no more upon such then a g Verse 11. cuppe of cold water Thou seest that whilest Abraham seekes for the guests he receiveth God himselfe into his house and Lot Angels in stead of men How dost thou know what thou maist doe and whether for a man thou maist not take in under thy roofe thy mediator God and man together with a guest thou maist not also entertaine Christ For Christ is in the poore of all sorts h Math. 25.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The poore as they are Christs members so they present to us howsoever miserable their condition bee the state of his humiliation I was a stranger and yee tooke me not in I was hungry and yee gave mee no meat I was thirsty and gave mee no drinke J was naked and yee clothed mee not I was sicke and visited mee not J was in prison and yee came not to mee It is a sweet thing therefore to apply ones mind not to get coine but grace But this evill now of late yeares hath crept in and so grievously corrupted the hearts of men that they are caught with the love and honour of nothing but of money wholly wrapt and ravished with the admiration of riches Hence issueth out the base birth of avarice as a barren and withered stocke to drie up the vaine of all good offices that whatsoever is bestowed though to the high honour of God beside custome and ordinary course is thought to bee cast away But against this disease also lest it might hinder our good proceedings the venerable Scripture hath provided a remedie Better is hospitalitie with greene i Verse 35.36 herbes better is a little k Prov. 15.17 with righteousnesse better is a dry l Prov. 16.8 morsell if peace bee with it For the Scripture teacheth us not to bee prodigall but liberall For there be two kinds of largesse or bounty The one of liberality the other of prodigall effusion To be liberall is to lodge to cloth the naked to redeeme the captives to helpe such as have not to suffice for necessary expences To bee prodigall is to lash out in sumptuous banquets and abundance of wine Whence thou readest that m Prov. 17.1 wine is n Prov. 10.1 Metonymia efficientis Is a mocker or prodigall of proud words prodigall and drunkennesse contumelious It is the part of a prodigall Or plenty brings prodigality which consisteth in all manner of wastfull wanton and riotous profusion and so wine and this is to our translation and sence of the Author for the fame of popular applause to exhaust his owne proper substance which they doe that in the race fencing schoole and hunting disports striving to outstride their predecessors in their celebrities fling away their patrimonie as if one should o Dilapidant hurle away stones when whatsoever is done this way is vaine when even in the matter of good workes it selfe immoderate costs transgresse the rule of decency Faire liberality toward the poore ought to keepe measure that it may reach to more ought not to runne out beyond the meane to gaine thereby a name Whatsoever is drawne out of a pure and sincere affection that is comely but wee cannot range hither such as erect superfluous buildings nor such as let passe therein what is necessary for both these as they runne out into extreames so they reteine not what is sincere And this belongeth chiefly to the Priest of highest authority in the ministery when the temple of God is to be built or beautified that it bee done with convenient comelinesse and so that it bee
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
line margin 15. where for correction put to Hebrew shalah whence sheol signifying pacificum esse and there for Es 25. put 53. and to Psal 15. put v. 15. Gyges in Plato his ring replete with secret vertue Off. l. 3. c. 5. p. 15. 16. H Haman Off. l. 3. c. 15. p. 55. Harmers doe harme find Off. l. 3. c. 14 p. 53. Harlots company to be avoided Add. p. 136. Heart Lord searcheth Off. l. 1. c. 14. p. 27. 28. simplicity of heart of much respect with God Off l. 2. c. 24. p. 59. c. 19. p. 48. Hatred a capitall evill Off l. 2. c. 6. p. 16. Heliodorus Off. l. 2. c. 9. p. 71. Horillus Off. l. 2. c. 2. p. 3 Hieronymus the Philosopher Ib. Herod Off. l. 1. c. 50. p. 124. Herodias Ib. his which Jephthes oath better broken then kept Off. l. 3. c. 12. p. 39. 40. Holofernes what he was l. 3. c. r 3. p. 42 43 What is honest is accounted profitable according to Scripture Off. l 2. c. 6. p. 14. Honestie is according to Nature turpitude is against it Off. l. 3. c. 4. p. 14 c. 5. To be preferred before welfare c. 8. p. 27 Honesty and turpitude opposite various acceptions of honesty Off. l. 1. c. 50. p. 126 Honesty what and how it sorts with comlinesse Off. l. 1. c. 44. p. 106 107. The praise of honestie Off. l. 3. c. 15 p 55. Honesty the root of all Cardinall vertues their comportment and complement Ill. p. 2. l. 7. In nature it selfe to deserve commendation therein to be discerned from dishonestie Fr. p. 3. line over y in margin 11. brought by author as he testifieth under benevolence Off. l. 1. c. 35. p. 84 By it a blessed life acquired l. 2. c. 1. p. 1. It is above other good things even in the worlds account Ib. hath its best testimony from its owne bosome Ib p. 2. The lesse it hunts after glory the more eminent is it above it Ib. Honour of God ought to be the end of all our actions in this Ethnick failed Fr. p. line 22. p. 2. l. 1. Hospitalitie ro be imparted to the good more franckly Add. p. 133. Hospitalities fruits Off. l. 1. c. 31. p. 80. c. 21. p. 53. Judgement against such as be unhospitall Ib. Humane lerning an helpe to Divine Pref. to 3. booke line 13. of Humilitie sundrie sorts Off l. 2. c. 17. It is humilitie to esteeme of others better then of our selves Ib. c. 27. p. 66. I Iacob why blessed Off. l. 2. c. 5. p. 11. his wisdome in passing by injuries Off. l. 1. c. 24. p 58. Idlenesse in Bps. Add. p. 122. Iehoiachim Off. l. 2. c. 28. p. 70. Iephthes Off. l. 1 c. 50. p. 124. Iests Off. l. 1. c 21. p. 50. Ethnick Philosophie admits of these Christian doth not therin therfore is there difference ib. Image of God to be gotten Off. l. 1. c. 49. p. 116. defaced by covetousnesse ib. p. 18. Image of Tyrant of death of divell to be put off ib. p 19. Imploiments Off. l. 1. c. 23. p. 51. Not Impunitie but innocencie must be the harbour of a wise man Off. l. 3. c. 5. p. 15. Infants Add. 141. Innocencie of children Add. 136. Intemperate Add. 137 138 Injury Off. l. 1. c 28 p. 63. Iob his fortitude Off. l. 1. c. 35. p. 86. c. 39. p. 94. blessed in his affliction Off. l. 2. c. 5. p. 13 14. Those friends of Iob 3. kings Off. l 1. c. 12. p 21. Ionathan Off. l 1. c. 4. p. 95. his love l. 2. c. 7. p. 21. l 3. c. 15. p. 56. Iosephs provision for corne Off. l. 3. c. 6 p. 21 In him all vertues meet Off. l. 2. c. 15. p. 43. Ioseph living under servitude blessed Off. l. 2 c. 5 p 13. line 3. where miserable must be not miserable Ioshua by Moses society sanctified with Grace Off. l. 2. c. 20. p. â—9 attending him evermore was the way to gaine that Grace ib. p. 50. Iosias by loving the Faith and true Religion got the favor of God Off. l. 2 c. 30 Italie in the case of provision in a time of dearth how it dealt Off l. 3 c 7. p 25. Iudas through covetousnesse fell into treason Off. l. 2. c. 6. p. 15. Hee to whom stewardship so others in like sort so others in another kind the Lord would not should complain of waÌ„t because they should be without excuse l. 1. c. 16. p. 33 Iudas Maccabaeus and Mattathias Off. l. 1. c. 40. p. 47. Iudge God shall bee hereafter from whom nothing is hidden then the which consideration nothing more available to be drawne to a godly life Off l. 1. c. 25. p. 60. Iudgement of others in what is comely not to be despised ib. c. 47. p. 101. He that will not regard Gods precepts shall be made stoope at his judgements Off. l. 3. c. 14. p. 48. Iupiters sepulchre Fr. p. 23. line 7. Isaac blessed Off. l. 2. c. 5. p. 11. Iustice to bee referred to the societie and communitie of mankind Off. l. 1. c. 27. 28. p. 62 63. Iustice placed by the Psalmist in him that feares God Off. l. 1 c 24. p. 56. which much in contribution ib properties of a just man ib. Observation of all the 4. Cardinalls in Abraham sacrificing his sonne ib. p. 57. Excellencie of justice ib. p 65. It and fidelitie to be shewed to enemies ib. c. 29. p. 66. Faithfull counsell of the just man over-prizeth that of the wise Off. l. 1. c. 9 p. 27 K Knowledge of God and good workes way to beatitude Fr. p. 27. line 24. 274 L Laban Off. l. 1. c. 49. p. 116. Laurence Martyr Off. l. 1. c. 41. p. 101. what torments pursued his persecutors ib. p. 102. l. 2. c. 28. p. 69. Lawes ordained to make men good Fr. p. 2. line 9. Learne may oldest man Off. l. 1 c. 1. p. 2 Lepers strive to keepe honesty Off l. 3. c. 14 p. 54. 55. Levites duty Off. l. 1. c. 50. p. 120. 125 Liberalitie wherein it consists Off. l. 2. c. 1â— p. 35 36. false liberalitie Off. l. 1 c. 3. p. 70. object houshold of faith Ib. in sted Ill. p. 71 72. Redeeming of captives worke of liberalitie Off. l. 2. c. 15. p. 36. line 12. for all r. or and p. 37 38. liberalitie in giving reliefe and counsell collated together Off. l. 2. c. 15. p. 38. Love Off. l. 2. c. 30. p. 74. 75. c. 7. p. 16 M Mans dignitie is now defaced Off. l. 1. c. 27. p. 51. Man not depraved in essence but in qualities Fr. p 3. line 15. Mans difference from brute beasts Off. l. 1. c. 25. p. 60. Maniches heresie with Marcionites and Eunomians what Off. l. 1 c. 24. p. 56 Maccabees Off. l. 1. c. 40. p. 97. l. 3. c. 14. p. 4. Malignitie worse then malice and why Add. p. 129. Therefore wee must beware of false
prophets because they beare malignant spirits and against the truth Maister teacher one Math. 23.8 Marie the Mother of our Lord her modestie Off. l 1. c. 18. p. 46. Marriage Off. l. 1. c. 32. p. 81. Martyrdomes glorie which provoked persecutors Off. l. 1. c. 42. p. 102. Mauritania Intr. p. 3. line 25. Meates taken for good workes Off. l. 1 c. 24. p. 77 78. Men generated for the cause of men and that they might profit each other Off. l. 1. c. 28. p. 64. Melchisedech Add. p. 130. Mercy Off. l. 1. c. 11. p. 19. l. 2. c. 28. p. 67. Mercy not to bee truly found in Ethnicks Fr. p. 30. line 9. Meruit in our Author no more then praevaluit Merite disavouched Fr. p 11. Off. l. 1 c 31. p. 77. Metaphysicks Off. l. 2. c. 17. p. 46. used there no otherwise then according to the nature of the word Method Pref· in l. 3. p. 1. line 18. Midianites Off l. 1. c. 29. p. 66. Minister Off l 1. c. 50. p. 120 121. line 5. that is wanting c. 36 p. 88. unworthy unjust may preach the Word and administer the Sacraments Off l. 2. c. 24 p. 60 Ministers duty Off. l. 1. c 50. p. 123. 124 Modesty Off. l. 1. c 18 p. 35. c. 19. To be observed in the motion of the bodie p. 47. shadowed in Priests of old putting on linnen breeches Ill. p. 41 Moderation in our speeches and precepts to be observed Off. l. 2. c. 22. p 56. Moderation of friendship Off l. 3. c. 16. p. 57. secretly to be admonished p. 58 not easily to be changed ib. Molestation disturbeth the appetite Off l 1. c 47. p. 111. 112. shakes off reason Ib. Moneyes love in our dayes above measure yea in our Authors dayes Off l. 2. c. 2. p. 54 Its contempt that forme of justice Ib. c. 27. p. 67. Morall Philosophies antiquitie Fr. p. 6. line 27. Moses averse to the learning of the Egyptians Off. l. 1. c. 25. p. 59. his praier in silence Off. l. 3. c. 1. p. 2. His mansuetude Off. l. 2. c. 7. p. 17. a comparison betweene his acts and Joshua's Ib. c. 20. p. 50. good dealing toward enemies l. 3. c. 14. p. 48. Motion of the body is a kind of speech of the mind Off. l. 1. c. 18. p. 47. 48. Motions of the mind to be watched over Ib. c. 47 p. 111· Mothers incouragement of her children to constancie in Religion Off. l 1. c. 4◠Musculus Off. l. 1. c. 49 p. 117. N Naboths death Off. l. 3. c. 9. p. 38. Naturall instinct for office or trade to be followed Off. l. 1. c. 44. p. 105. The knowledge of precepts concerning honest actions inherent in nature Fr. p. 2. line 27. Nature the Mistris of modestie Off. l. 1. c 18. p. 39. Punishment is inflicted for voluntarie not for naturall vices Ib. c. 45. p. 109. Nature a direction how to order our courses in matter of commoditie and discommoditie also for speeches Off. l. 3. c. 4 p. 12. Nathan Off. l. 2. c. 5. p. 10. In Nehemia's time sacred fire found how and where Off. l. 3. c. 14. p. 50. Nephte and Epathar the Appellations of the sacred fire Ib. Nilus and Gihon the same Intr. p. 3. line 16. Nimrod Pref. in lib. 2. p. 5. line 3. O To Obedience some brought by flatterie some by money Off. l. 2 c. 23. p 58. Offices division Off. l 1. c. 9. p. 15. what moved St. Ambrose to write upon that Argument viz Psal 39. Off. l. 1. c. 7. p. 13 Office how pertinent to Divinity It s Etymologie Off. l. 1. c. 8. p. 14. In Tractate of office not duties of the body but of the mind intended Ib. 35. p. 84. Officers unjust resisted Off. l. 2. c. 18. p. 47. Such as follow evill counsell come to nought Ib. Ohel moed Hebr. Tabernaculum conventus the tabernacle of the Congregation Off. l. 2. c. 20. p. 49. Opportunitie in speaking Off. l. 1 c. 7. Order Off. l. 1. c. 24. p. 57. Orphans Off. l. 2. c. 29. p. 71. Other mens things to bee looked after before our owne private respect viz. tending to edification and soules health and that according to Christs example Off l. 2. c. 27. p. 67. where likewise willed to bridle our owne will For otherwise it cannot be but that wee shall not choose but preferre anothers cause to our owne and with all breake out into rash censure against him P Panaetius Off. l. 1. c. 10. p. 16. hee and Tullie wrong for offices Paradise Intr. p. 1◠2 3 4. where rea e thus line 20. the Lord Jesus Christ is as the fountaine comming out of Paradise the 4. vertues of the soule as those 4. rivers divided afterward into 4. springs The 4. Vertues are compared to those foure Parthians Off. l. 1. c. 5 p 11. Passions enumeration Fr. p. 24. Church of Pavia Off. l. 1. c. 29. p. 72. Patience Ethnick Stoicall Christian Intr. p. 23. line 28. breeds Pusillanimitie Fr. p. 18. line 27. Peace Off. l. 2. c. 30. p. 74 75. Perfect how to be understood Off. l. 3. c. 2. p. 6. perfectio Off. l. 1. c. 11. p. 18. where line 28. young by b reference in Margin put for d V. 20. Perfection no where but in the life to come Off. l. 1. c. 48. p. 115. 116. Pearles of price Intr. p. 2. line 3. Peoples joynt suffrage in the election of a Bishop the voice of God in Valentinian the Emperours opinion Test p. 1. line 21. Pharisie and Publican Off. l. 2. c. 17. p. 46. Phiolsophie Christian and Ethnick how they differ Off. l. 1. c. 6. p. 11. c. 9. Philosophie Ethnick acknowledgeth God to be the true good Fr. p. 3. l. 6. It s defect Ib. p. 17 18. The erronious opinion of their manie Philosophers p. 21. our Authors proofes manifold confirming Divine philosophie farre to excell Ethnick Ib. p. 31. Pref. in lib. 2. 23. Philistims Etymologie Off. l. 1. c. 29. p. 68. Pietie toward God Prudence fountaine of all goodnesse Fr. p. 25. line 29. Pilades Orestes Off. l. 1. c. 41. p. 102 Pison Root Pasah crescere Intr. line 25 hath divers appellations p. 3. Pishons interpretation p. 2. line 2. p. 3. line 8. Prudence compared to it Pisotigris Intr. p. 3. line 28. Pitie praised Off. l. 2. c. 21. p. 52. Pious Pref. in lib. 3. line 8. Plato Off. l. 3. c. 5. p. 15. l. 1. c. 12. p. 22. where correct Pluto by Plato Dame Pleasures baites Add. p. 137. Poore and persecuted suffring wrong ought to be relieved Off. l. 1. c. 16. p. 33. poore present before our eyes shew the state of Christs humiliation Off. l. 2. c. 21 p. 54. Popes or Bishops of Romes supremacie shaken Fr. p. 5. line 32. held of Fathers of that age but a brother Ib. p. 6. yea some of them better esteemed then he Ib. line 16. Off. l. 1. c 23. p. 51. Popular grace how procured
〈◊〉 〈◊〉 〈◊〉 aure sonus 1 COR. 10.20 What the Gentiles sacrifice they sacrifice to Divels and not to God LONDON Printed for Iohn Dawson 1637. TO THE RIGHT REVEREND FATHER in God and my very good Lord GODFERIE L. Bishop of Glocester My very good Lord IT is not without cause that the Apostle speaking of good Workes breaketh forth into this Epiphoneme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this I will that thou affirme that they which beleeve in God bee carefull to maintaine good workes and afterward let ours learne so to doe and that St. Iohn the Divine ioynes with him ratifying the same from the infallible testimonie of the Spirit when mentioning the blessed estate of them that die in the Lord addes withall that their workes follow them For where the effect is found there and no where else the cause undoubtedly is in place which is a lively saving and iustifying faith Neither can they be denied to be Via regni si siant non timore sed amore non formidine poenae sed dilectione iustitiae Which is that St. Augustine requires for the inside but because that is knowne only to the Searcher of all hearts we must in caritie goe no further then to what is outward and esteeme good workes as they are good and profitable for men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the truth is it redounds greatly to the discredit of the professors of the Gospel especially to those of eminent place to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without fruit our neighbours of New Windsor and their posteritie are exceedingly bound to your Lordship for your most gracious and liberall contribution for the better ornament of their Church and market place as also for the maintenance among them the perpetuitie of that morning watch of divine service to the great honor of God and stirring them up to holy devotion The remembrance whereof together with your Lordships right Christian disposition to the daily and continuall practise of charitie was a speciall motive of this my Dedication VVe all admire his vertue who was able to say Iob 21.15 I was an eye to the blind and a foot to the lame I was a father to the poore and his loynes have blessed me In these barren and frozen dayes of Hospitalitie who doth not admire your Lordship from whose gates the poore never depart with an emptie bosome Blessed is hee Psal 41. as the Psalmist speakes that iudgeth wisely of the poore St. Laurentius that holy Martyr Archdeacon to Sixtus Bishop of Rome when the tyrant Decius sought the spoile of the treasures of the Church cried out Horum manus meaning the hands of the poore thesauros ecclesiae in coelum deportaverunt For these are truly the treasures in which Christ remaines 2 Cor. 4.7 we have this treasure in earthly vessels according to the blessed Apostle and it is written I was hungrie and yee gave me meat I was thirstie and yee gave me drinke I was a stranger and yee tooke me in Afterward punctually what yee have done to the least of these yee have done to mee For this cause our holy Father himselfe witnessing it Offic. l. 2. c. 28 sold the very goods of the Church the sacred vessels themselves namely to redeeme the captives being in extreame and miserable servitude wonderfull compassionate was hee to the poore and in that your Lordship rightly resembles him therein being an acceptable piece of service to God worthily is it presented indeed to your Lordship and published in your name Take therfore for your L ps everlasting comfort what that divine Father hath August in Lucam Serm. 3 5. Qui sunt qui habebunt tabernacula aeterna nisi Sancti Dei qui sunt qui ab ipsis accipiendi sunt in tabernacula aeterna nisi qui eorum indigentiae serviunt quod eis opus est hilariter serviunt In the meane time receive this my travell of translation I most humbly desire your good Lordship as a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pledge of my ancient love toward you and true affection to honour that speciall grace of Commiseration so eminent in your Lordship And thus with my heartiest petition to the God of all goodnesse for your Lordships long life and much happinesse to the further benefit of Church and b Munisicentissimus Episcopus tam pater est Patriae quà m Ecclesiae Common-weale I rest Your Lordships poore Orator in all humble dutie Ri. Humfrey Cause rendred for the translation of the Fathers THeir authoritie is next to the sacred scriptures and they are expositors of them giving great light to them neither are their interpretations and commentaries of small strength and worth to perswade that what sense they giue of them should not bee neglected 2. Their writings afford us a true chronologie of the times how they haue passed what hath beene done in each severall age what doctrines haue beene maintained for orthodox what rejected as erroneous and hereticall 3. Their sweete and pithy sentences are of invaluable weight proceeding from the profoundest iudgement and rarest invention conceived not with humane wit but by divine grace which appeares by this that none in our dayes can attaine to the like excellency therein 4. No examples of holy life bee found since the Apostles comparable to theirs for devout prayer fasting charitie care of the flocke commited to them courage for the convincing of error arising in the Church beating downe sinne with the due punishment thereof by their good discipline joyned with decent order and reverend governement 5. The synods or Councels were called but they were assigned to be speakers presidents cheife pillers and compilers of what soever therein was acted and effected 6. The translating of them is a meanes to bring them out of the dust and darke corners wherein they lye rotting and consumed with moths and to set a new coate and flourish vpon them to reviue their blessed memory to honour them and to give them their deserved comendation more narrowly to sift out their true tenets and to discover their frailties the one being a good marke for imitation the other for devitation Andreas Schottus published 600. Greek Epistles of Isidorus Pelasiotes out of the Vatican Library An. Dom. 1628. whereof there was another edition the yeare following in Greek and Latine which argues that the hands of the learned are ever in action this way labours most acceptable to the Church of God 7. This will be as a spurre to stirre vp to the reading of them and to examine how that which is translated accordeth with the originall will make them more familiar better knowne bring them more easily to hand to more frequent and certtaine vse 8. It hath beene accustomed in all ages to translate them and if the Greeke fathers might be turned into the Latine tongue why might not the Latine into other Languages Pisanus Burgandio presented as a worthy peice of worke to the councell of Pope Alexander the
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