owne lest they be ordered amisse But thou shalt bee able to watch over thine owne in due sort if thou speake not suddenly nor unadvisedly The law saith m Deut. 6.4 heare O Israel the Lord thy God It saith not speake thou but heare thou Therefore Evah fell because she spake that to her husband which shee never heard of the Lord her God The first voyce of God saith to thee heare thou If thou hearest thou walkest accordingly and if thou have fallen forth-with thou redressest thy fault For wherewith shall n Vis verbi divini Psal 161.9 a young man redresse his way but by taking heed to the word of the Lord. Wherefore in the first place hold thy peace and heare and then shalt thou not offend with thy tongue A grievous evill that any one should bee condemned by his owne mouth For if every one for every idle word o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per crasin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ociosum quod negotio vacuum that he shall speake shall give give account how much more heavily and fearefully for every word of impurity and uncleannesse For the words of precipitation that is throwne forth rashly out of an headstrong and incorrigible passion as those of blasphemy are more grievous in the sight of God then such as are superfluously vented forth Therefore if for every frivolous and vaine word a reckoning is required how much more is there a paiment layed out for what is impiously and ungodly spoken CHAP. III. Silence to be moderated and to bee used in the time of anger WHat then ought we to bee dumbe Not so For there is a time to keepe a Eccles 3.7 silence and a time to speake Againe if we shall give account for every idle word looke wee to it lest wee be constrained also to doe it for all idle and unprofitable silence For there is a great and difficult silence such as was that of Susanna b History of Susanna v. 40. who prevailed more in extreme danger by holding her peace then if she had been free of speech For in the case of her innocency she opened not her mouth to men but cryed to God c v. 43 Neither could there bee any better declaration of her chastitie among men then her silence Her conscience spake where her voyce was not heard and what needed she seeke the judgement of men when shee had the testimonie of the Lord to plead for her Therefore she would be absolved by him whom she knew could by no meanes be deceived The Lord himselfe in the d Luk. 23.9 Math. 26.63 27.14 Ex his locis patet Christum siluisse coram Pilato Herode Pontifice penes quos solùm erat judicandi potestas Foretold Es 53.7 Act. 8.32 Gospell by holding his peace wrought our salvation David did e Psal 39.2 His zeale caused him to speake The greatnesse of his pain v. 12. Elihus fulnesse of matter Iob 32.28 But when wee ought to be silent 1. Davids practise is a notable document 2 Sam. 16.5 2. It ought to be when there is just cause of complaint Iob 31.34 3. The end of it is to receive instruction Iob 6.24 not bind himselfe to perpetuall silence but to a perpetuall watch Let us therefore keepe a watch over our heart let us keepe a watch over our mouth For both is written here that wee keepe it over our mouth Else-where thou art bidden to keepe thine heart with all f Prov. 4.23 Eph. 4.26 diligence If David kept it wilt not thou keepe it If Esaias g Es 6.5 had polluted lippes who said Woe is mee I am a man of polluted lippes If the Prophet of the Lord had uncleane lips how should wee have cleane And to whom is it written but to every one of us h Ecclus. 28.24 hedge thy possession with thornes bind up thy silver and gold and weigh thy words in a ballance make a doore and a barre for thy mouth Thy possession is thy mind thy gold is thine heart thy silver is thy speech The words of the Lord are i Psal 12.6 pure words as the silver tried in a furnace of earth fined seven times A good possession likewise is where is a good minde Lastly there is a pretious possession where is a man unpolluted Hedge thou therefore this possession trench it round with godly thoughts fence it with godly cares lest the unreasonable passions of the body rush in upon it lest noisome motions invade it lest the passengers spoile the vintage Take heed to the inward man doe not neglect it and lothe it as a thing of nought because it is a pretious possession And worthily pretious because the fruit thereof is not fading and temporarie but stable and stedfast bringing eternall salvation Husband k Breake up your fallow ground and sow no longer among the thornes Ier. 4.4 well thy possession that thou mayst have thy tillage prepared bind up thy speech that it be not luxurious that it be not lascivious and lest by much talke it rake into thy bosome many sinnes let it be with restraint and held strongly within the bankes An over-flowing river soone gathereth dirt Bind up what thou conceivest let it not bee loose and dropping out lest it be said of l Es 1.6 Non est malagma ponere in our author in the vulgar translation curata referring it to Plaga before medicamine Whereby wee may see the translation which he used was another yet in neither is the Hebrew word zora expressed which seemeth to be as much in sense as mazor percussio vulneris and therefore rendred by Arias Montanus compressa sunt by Tremel and Iun. exprimuntur thee thou art not wrapped or bound up nor made supple with oyle nor m Psal 4.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iuxta Sept. Hebr. rigzu of rugaz signifying to tremble with feare or anger meaning tremble or bee angry against your selves in respect of your sinnes 2 Cor. 1.11 cured by medicine of thy swelling tumors Sobrietie of minde hath its raines with which it is guided and governed Set a dore before thy lippes that they may be shut when they ought and sealed up with all diligence lest when thou art provoked thou breake out with thy voyce into anger and so rendrest reproch for reproch Thou hast heard it read to day n bee angry and sinne not Therefore if wee be angry because a naturall affection over which wee have not power let us beware lest evill speech proceed from us that wee fall not into sinne Let thy words bee under the yoke and ballance that is in humility and measure and so thy tongue may bee made subject to thy minde Let it bee restrained with the bonds of the bitte let it have its coercive curbs whereby it may bee checked at thy pleasure Let no speech proceed from thee untill it bee exactly tried according to true measure in the scales of justice that thus may
all voluptuousnesse the Philosophers themselves reputed sober doe deride For what shall I speake of the opinion of Aristotle who holdeth God to bee contained in his owne bounds and to live in a prescript manner in his kingdome no otherwise then the fabulous Poets have feigned who report the world to be divided into three to one the e To Iupiter heaven to Neptune the sea and hell to Pluto heaven to another the sea and to another hell to have fallen by lot and that in a coercive kind of government and with that caution that the charge of each exceed not the limits lest upon usurpation they flie out into contention In like sort therefore hee affirmeth that as God hath no care of the sea nor of hell no more hath hee of the earth And how doe f The assertion of these in respect of providence as our author laies it out is worse For the Poets assigne to their feigned Gods the government of the whole world in their severall regiments which these deny If therefore Aristotle with his schollers the Peripateticks doe as is here alledged they are doubtlesse justly to be blamed The world to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without beginning and the abnegation of particular providence in God I assure my selfe these may be truly charged with they themselves exclude the Poets whom they follow CHAP. XIIII God to passe by nothing is proved by the testimonie of the Scriptures and by the example of the Sunne which albeit it be a creature yet either by its light or heate doth penetrate all things THat now doth follow to bee resolved whether if the care of his worke hath overslipped him whether the knowledge thereof hath overslipped him likewise Therefore he which planted the eare a Psal 94.9 Jer. 17.10 doth hee not heare hee which formed the eye doth he not see Hee that teacheth man knowledge doth not hee know The holy Prophets were not ignorant of this vaine opinion David bringeth in such as were puffed up with pride for what savours so much of pride when themselves are under the wrath of God for sinne so to censure other sinners as unworthy to live thus to breake out Lord how long shall the wicked how long shall the wicked triumph and afterward the Lord shall neither see neither shall the God of Iacob b Psal 29.7 regard To whom the Prophet replyeth understand c Ibid. v. 8.9 yee unwise among the people and ye fooles when will yee be wise hee which planted the eare shall he not heare or hee which formed the eye doth not he consider or hee which chastiseth the nations shall not he correct he which teacheth men knowledge shall he not know The Lord knoweth the thoughts of man that they are but vaine Hee which deprehends what is vaine knowes hee not what is done and is hee ignorant of what himselfe hath made Can it be that the workman should not know his owne worke Let it be but a man that sets himselfe on worke there is nothing so secret under his hand but he taketh notice of it and hath no knowledge of his worke There is therefore somewhat of deeper profunditie in the worke then in the worke-master and that hee hath made something above his owne reach the worth whereof the author cannot comprehend and how it stands with his affection is hidden from the umpier Thus much for them But the testimonie of God himselfe is sufficient for us speaking on this wise Lord searcheth d Ier. 17.10 Luk. 5.22 the reines and the heart And that in the Gospell of the Lord Iesus Why thinke yee evill in your e Luke 6.8 hearts For he knew that they thought evill And the same Evangelist witnesseth afterward saying For Iesus knew their f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thoughts Whose judgement whom shall it not be able sufficiently to move if we consider what those men have done For they will no such judge whom nothing may deceive to be above them They will not attribute the understanding of secrets to him at whose hands they feare the discovery of them But the Lord in like manner knowing their words as it were to meete with them hath delivered them over to darknesse The thiefe saith he g Iob 24.13.14.15 shall be in the night the eye of the adulterer shall waite for the twilight and say no eye h Es 29.15 Woe unto them that dare seeke to hide their counsell from the Lord for their workes are in darknesse and they say who seeth us and who knoweth us h Ecclus. 23 18. shall see mee and shall disguise his face For every one that flieth the light loveth darknesse being desirous to lye hid When in truth he cannot hide himselfe from God who hath a sight of what is done in the bottome both of the deepe and mindes of men neither of what alone is already past but of what may come to passe hereafter So hee in i Ibid. v. 21. Ecclesiasticus in like sort Who seeth mee J am compassed about with darknesse and the walles hide mee whom need J to feare Though when he lyeth upon his bed hee hath these thoughts yet when he thinkes not upon it is he taken and hee shall be put to shame because he would not understand the feare of the Lord. But what is so absurd as to imagine that any thing is hid from God when the Sunne the minister of light penetrates even the closest places and the force of his beames breakes into the lowest foundations and innermost chambers of the house Who can deny the bowels of the earth bound before with the ice of the Winter to be made warme with the temperate heate of the spring The secrets of the trees finde as well the vigour of heate as of cold in so much that their rootes either wither with the cold creeping in or waxe greene with the fostering of the Sunne To conclude when the clemency of heaven smiles upon the earth she openeth her wombe and poureth forth all manner of fruite If therefore the beame of the Sunne spreads forth his light over the whole earth and cannot be shut out but will make an inrode into the most obscure corners notwithstanding the obstructions of iron barres and thicke folding dores how can it possibly but bee that the incomprehensible splendor of the all-seeing eye of God should wind it selfe into the thoughts and hearts of men especially they being the workes of his owne cceation But those things which he hath made doth he not see and harh he devised that what he hath made should be better and more powerfull then himselfe is who made it and such as should exceed the capacity of the maker He hath therefore ingrafted such vertue and power in our mindes that himselfe when he would cannot comprehend it CHAP. XV. Such as bee displeased that it goeth not prosperously with the good and very succesfully with the evill the examples of Lazarus and
this falling into the red sea was a neighbour to the Israelites river is frequented of many as appeareth most of all in Christs comming his well-head flowing in Therefore it is the prime and first of the foure The second is Nilus Rameses a city of Goshen fit for pasture bordered upon it From thence the Israelites departed out of Egypt and then when they were about the celebrating of the Passeover and so passed forth with their loynes girded Exodus 12.1.11.37 Gihon by which the commandement was given to the children of Israel when they were in Egypt to depart with their loynes girded which betokeneth temperance It signifieth a gaping of the earth As the earth therefore gaping swalloweth up whatsoever ordure and off-scowring so doth temperance abolish whatsoever inordinate lusts of the body It compasseth about the whole land of Ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cremo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a burnt countenance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stultus Maurus Mauritaria à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod est nigrum Hebr. Chus as Cusi 2 Sam. 18.21 black Saul so called in the title of Psal 7. because hee changed not his heart from the hatred of David but remained as unchangeable therein as the skinne of the Aethiopian Ethiopia which is by interpretation vile What so like Ethiopia blacke with the blacknesse of sinne The third is Tigris is a Persian word signifying swift and is called also Tiglah sharpe or straight Iosephus In the fountaine Plinie affirmeth it to be termed Diglito Hidelito and meeting after it hath made many chanels Pasitigris or Pisitigris Munster fetcheth Hiddekel from the roote Hadal signifying sometimes not desijt but deseruit Tigris which goeth opposite to Ashur where prevaricating Israel was held under captivitie This is the swiftest of all The Ashur of Ashri Hebr. beatus Assyrians by interpretation directors inhabite upon it He which directing his course to higher projects and by the fortitude of his mind captivating his vices hee is in estimation as this river Fortitude by his strong and swift course repulseth and beateth backe the obstacles neither can any obstructions debarre his passage For courage will goe through with her worke and scornes whatsoever confronting encounter The fourth is Euphrates which in English is fecundity and abundance of fruites carrying before it a certaine flagge or ensigne of Iustice feeding with comfortable hope every soule For no vertue doth flow with more plenty and store of all good fruites then doth justice and equity For it seeketh to profit others above it selfe and neglecting her owne in private preferreth the publike and common emolument and good The most deeme Euphrates to be deduced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say Perath Hebr. which is Euphrates seemeth to come from parash expandere pison from pasah crescere rejoycing because man-kind rejoyceth in nothing more then in justice and equity But the cause why the regions and passages of the other rivers are described and not of this is according to the received opinion for that the water hereof is affirmed to bee vitall and is of a fostering and augmenting nature Whence the Sages of the Hebrewes and Assyrians have termed it Auxe It runnes in a contrary course and is the confluence of other waters For where prudence is there is malice where fortitude there is anger where temperance there is intemperance for the most part or other vices but where is justice there is a confluence of the sweet land and fresh waters and a concordancy of all the rest of the vertues stript of all their repugnant vices In respect therefore of the way of her journey and chanell shee is unknowne for justice is no piece of any other vertues but is compleate of her selfe and the mother of them all A TREE SHADOWING THE METHOD OF St. AMBROSE in these three Bookes the root of office of Vertue of its foure Cardinals together with their branches ruins or extremes subject top or upshot being therein discovered Subject Ruin or extreme Roote or foundation Branches Ruin or extreme Toppe or Upshot A Christian man subject of Office generally of honesty with her associats and of all vertues more principally a Bishop l. 1. c. 1. and in Supplie and c. 50. more particularly taciturnitie with patience in a Christian l. 1. c. 10. as in anger l. 1. c. 3. in whatsoever affections stirred up l. 1. c. 4. in provocations l. 1. c. 6. Of Iustice Prodigalitie l. 2. c. 21. Of Fortitude Flatterie l. 1. C. 42. God primarie l. 1. c. 13. Rewarder l. 1. c. 16. Of Office l. 1. c. 8. 9. 11. 1. Honesty secondarie l. 3. c. 5. 8. 45. 46. l. 2. c. 4. With comelinesse l. 1. c. 10. 22. 44 45. 47. with Vtilitie l. 2. c. 6. l. 3. c. 2. 3. God primarie of vertue in generall l. 1. c. 1. Introduction and l. 1. c. 25. 27. l. 2. c. 9. Honesty with comelinesse and Vtilitie secondarie whereof it consisteth God primanrie of the foure Cardinals Honestie with comelinesse and utilitie secondarie viz. of prudence whereof God the fountaine l. 1. c. 28. l. 2. c. 13. 14. 19. 20. Of Iustice l. 1. c. 28. 29. l. 2. c. 22. 23. Of Fortitude l. 1. c. 34. 35. 36. 38. 39. 40. 41. 49. l. 3. c. 15. Of Temperance l. 1. c. 42. 43. l. 2. cap. 16. Of Prudence Judgement to discerne what is right l. 1. cap. 9. Searching out truth l. 1. c. 26. Hearing counsell of many l. 2. c. 8. 11. 17. Of Iustice Pitty l. 2. c. 21. Liberalitie l. 1. c. 32. l. 2. c. 16. l. 3. c. 6. Faith l. 3. c. 10. Fidelity l. 3. c. 13. Beneficence l. 1. c. 30. 31. l. 3. c. 3. Benevolence l. 1. c. 32. 33. 34 Benignitie l. 2. c. 27. Hospitality l. 3. c. 21. Of Fortitude patience l. 1. c. 37. Suffering injurie l. 1. c. 48. Afflictions l. 2. c. 4. God taketh away offence therein l. 1. c. 15. Of temperance chastity l. 3. c. 13. Verecundie l. 1. c. 17. Friendship joyned with these in affinitie l. 3. c. 16. Of vertue in generall Vice l. 3 c. 20. Of prudence in giving good counsell taking evill counsell l. 1. c. 12. 18. Of Justice Avarice l. 3. c. 11. l. 2. c. 27. l. 3. c. 9. Fraud l. 3. c. 9. 19. 11. Calumnie l. 3. c. 3. Of Fortitude ambition l. 2. c. 24. 42. Popularitie l. 2. c. 21. Of temperance Intemperance l. 1. c. 19. in Supplie and c. 22. Anger l. 1. c. 21. 48. Jests l. 1. c. 23. Appetite inordinate l. 1. c. 24. Vanitie l. 1. c. 39. Blessednesse whereof God the author lib. 1. cap. 15. gotten by honesty l. 2. c. 1. Variety of opinions concerning it l. 2. c. 3. all vanish away through the light of the Gospell l. 2. c. 3. Worldly supposed good things are enemies to it l. 2. c. 5. To be estimated by internall gifts l. 1. c. 12. Gotten by adversitie l. 2. c. 4. CHRISTIAN OFFICES CRYSTAL
be found soundnesse in the sense weight in the sentence and in the words discretion CHAP. IIII. Let not affection but reason draw us to speake For wee following our affections the invisible enemie lies in waite and winding himselfe into our speech insnares us THese things if any one observe he thereby becomes meeke gentle and modest For in watching over his heart and bridling his tongue neither speaking untill demand be made untill due examination first used what is to bee spoken what is not to be spoken and mature consideration how it may best fit the time place and persons is modesty gentlenesse and patience undoubtedly exercised by him yet so farre forth that out of his indignation and anger hee breake not out into speech hee shew no token of passion no flame of heate no pricke of fury in his words Lastly so that his outside of speech which ought to commend his inside doe not bewray and lay open some vice residing in his manners For then especially the adversarie lyeth in waite to intangle when hee seeth some passions stirred up in us then he putteth fire to the touchwood every way hath his wiles in a readinesse Where not without cause as ye have read to day the Prophet saith because hee hath delivered thee from the snare of the hunter and from that word of a Psal 91.3 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. middeber chavoth of chavah a grievous pestilence asperitie Symmachus hath called it the word of irritation others of perturbation The snare of the adversary is our speech but our speech it selfe likewise is no lesse an adversarie to us Wee speake for the most part what the enemy catcheth before it fall to the ground and woundeth us as it were with our owne sword How much more tolerable is it for us to perish with anothers sword then with our owne The adversarie therefore is an espiall into our armorie and sharpeneth and shaketh together his owne darts If hee shall see that we are moved hee fasteneth his sting that hee may blow the coales of garboiles If I shall let slippe an unseemly word hee draweth his net and incloseth that in Sometimes he layeth for me the possibility of revenge that while I desire the same as one over-hasty upon hot bloud I may catch my selfe in the trap and worke mine own downfall Wherefore whosoever perceiveth this adversarie to be present hee ought much more carefully to keepe centinell here in this quarter where the tongue is more then halfe quarter-master that so being barred from his entrance he may the better bee beaten off from his harbour But alas how few bee they that discerne this invisible enemy CHAP. V. That when carnall enemies instigated by Sathan provoke us to reviling wee ought to overcome them by patience Davids example suffering the railing of a 2 Sam. 16.5 Shimei is inferred as a proofe hereof BVt hee also is to be shunned which is visible whosoever hee bee that provoketh whosoever he be that inciteth whosoever hee bee that exaspereth whosoever he be that giveth the first breath that suggesteth the first blast to kindle the coales to luxurie and lustfulnesse When some one therefore doth raile at us doth vexe provoke to violence stirre up to wrath then let us exercise silence then let us not be ashamed to be dumbe For hee is a very sinfull wretch that provoking that offering injurie is desirous therein to make us like himselfe To shut up the matter if thou holdest thy peace if thou seemest not to regard whatsoever he speakes hee is wont to say why art thou mute speake if thou darest but thou darest not thou art put to a non-plus I have made thee lose thy tongue If therefore thou bee silent hee is more molested and ready to breake with anger because he thinkes himselfe overcome skorned deluded and contemned If thou answerest againe he thinkes himselfe a better man then thou because hee findes thee such an one as himselfe If thou forbeare it shall bee said that fellow reviled this man but he despised it If thou rendrest reproch for reproch it shall bee said that both of them reproched each other And so neither of you are requited but both condemned Therefore this is the study of an evill man to provoke mee to the like words to the like deeds to his owne But it is the part of a just man to passe by them to say nothing to retaine the fruit of a good conscience to commit more to the judgement of good men then to the insolency of any accuser and to content himselfe without any further respect to the gravitie of his owne carriage This is to abstaine from good a Psal 38.2 words Because hee is guilty to himselfe of no evill he ought not to be moved with false accusations neither to esteeme the weight of anothers contumelie above his owne due testimonie This hee may do and yet conteine himselfe within the bounds of humilitie But if he would not seeme thus farre to bee humbled hee pondereth these things in his mind and so speakes to himselfe This man of set purpose that my person may bee had in contempt speaketh such things against me to my face as if I were not able once to open my mouth by way of replication Why may not I in like manner produce against him what may gall him This man for the nonce how doth he mee injury as if there were not manhood in me as if I were not able to avenge my selfe How grievous things doth he lay to my charge as if I could not find out matter of greater aggrievance against him He which useth any such speech or nourisheth any such thought is not a meeke and humble minded man is not free but troubled with a dangerous tentation For the tempter it is that thus turmoileth his thoughts that foisteth into his pate such an opinion That evill spirit in these streights causeth commonly some bad companion to close with him that may buzze such things in his eares But thou being fixed upon the rocke stand fast in thy resolution of forbearance If a servant upbraid hee that is righteous is silent If he that is weake breaketh out into contumelie the righteous openeth not his mouth If a poore man come with a wrongfull complaint the righteous is nothing moved to make answer These be the weapons of the just in yeelding to overcome in flying to be made Lords of the field No otherwise then those skilfull b The Parthians whose manner was to shoote flying away darters who by recoyling are wont to gaine the day and by running away to pierce the pursuer with sorer stroakes CHAP. VI. The example of Davids a See the great difference betweene the Christian philosophie here and that Ethnick in Homer advised even by Minerva her selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iliad lib. 1. patience FOR what need is there that wee be moved when we heare contumelies Why doe wee not imitate him who saith
in determining of punishments and rewards The innocent dieth in the strength of his owne simplicitie in aboundance according to his owne desire as one having as it were g That is howsoever it is with him with his full contentation of heart his soule satiate with fatnesse But the sinner though he outwardly overflow with wealth swimme with delights bee sweetened with all manner of perfumes and fragrant odours yet * Hee seemeth to invert Iobs words v. 25. spendeth his daies in the bitternes of his soule shutteth up his last breath carrying no part of his so many banquetting dishes no part of his great substance with him saue the h This sowre sauce to his sweet meat as hee ever found here so shall he find and feele there price and payment of his sins which only hee sweepeth away with him as his owne Considering these things deny it if thou canst that there is a remuneration of divine justice The innocent person remaineth blessed in his owne conscience the sinner wretched The one also loved in his owne judgement the other guilty The one replete with joy in his departure out of this life the other oppressed with griefe By whom should he be absolved standing condemned in himselfe Tell yee me saith i Ihid v. 28. he where is the k Psal 73.20 Job 27.19 Es 29.7 protection of his Tabernacles There shall bee found no signe thereof For the life of the wicked is as a l Psal 55.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. Hebr. sheol which noteth generally whatsoever station of the dead and therefore to bee applied sometime to the grave sometime to hell by synechdoche according to the argument of the place Our author sheweth immediatly following his meaning to be the grave dreame he opened his eyes and his resting place was gone his delight was vanished away howbeit even the very * Psal 49.14 Heb. Es 52.20 rest it selfe which the wicked seeme to have while they live is in their grave For living they descend into their m Luke 12.19 graves Dost thou see the banquet of the sinner aske his conscience how it is with him Is not the sent thereof more noysome then all graves Thou beholdest his mirth admirest this bodily health his many children and aboundance of wealth Looke thou more narrowly and thou shalt perceive what ulcers and botches hee beares in his soule what gaulings and gripings in his heart for what shall I speake of his goods since thou readest that his life resteth wholly upon n Rev. 3.17 Laodiceans were rich because no due examination was made of themselves Vntill which time conscience doth not arrest such gay Gospellers as these were but these here bee arrested strongly as are all such whose consciences doe accuse them Rom. 2.15 bee therein defiled Tit. 1.15 or doe condemne 1 Iohn 3.20 them since thou knowest that howbeit he seeme to thee rich yet in his owne knowledge he is a very poore creature and refels thy judgement of him by his owne verdict Concerning the multitude o Iob 21.8.11 of his children and feeling of no sorrow what shall I say since hee miserably mourneth in his owne behalfe and judgeth that hereafter hee shall become childlesse since also hee would not his p Luk. 16.28 successors should bee followers of his owne wayes And no marvell for the sinner hath q Prov. 27.24 Psal 123.18 109.13.15 140.11 129.6 Contrariwise the children of the godly an inheritance and of continuance Psal 127.3 none inheritance The wicked therefore is his owne r Sanguis fratris tui clamat ad me id est conscientiae tulipsius criminatione constringit Ambros Serm. 65. execution but the just a ſ Psal 84.11 73.24 glory and crowne of t Iob. 31.36 Psal 112.6 rejoycing to himselfe And the guerdon either of good or evill deedes is recompensed to them both of u Sicut in his quos elegit Deus non opera sed sides inchoat meritum Vt per manus Dei benè operentur sic in his quos damnat infidelitas impietas inchoat paenae meritum ut per ipsum paenam malè operentur August in Epist quadam Proposit ex Epist ad Rom Nemo laeditur nisi à scipso themselves CHAP. XIII God even then when he is not so thought to doe governeth all things that he hath created BVT returne wee to the purpose lest otherwise we may seeme to have passed by our a Chapter 11. division Because wee have b Chapt. 12. already met with their opinion who seeing certaine wicked rich men living in pleasure honour and authority when most of the just live in want and weake estate thinke straight way thus with themselves surely it is so now as the Epicures say God regardeth us not or as the notoriously mischievous route imagine that God is ignorant of the actions of men or if he hath knowledge of all things that then hee is an unjust judge seeing he suffreth the good to be pinched with penurie the bad to be glutted with plenty Neither was it a superfluous excursion that to such their opinion who judge them happy seeing they thinke themselves miserable their owne affection secretly suggesting how it is with them might answer For I suppose they would more easily give credit to themselves bearing in their bosomes the burden of their owne evill then to us After the performance whereof I make it no hard piece of worke to confute the rest And the first assertion of them which thinke that God hath no care of the world as if Aristotle who affirmeth that the providence of God descendeth downe no lower then the Moone For what workman doth neglect the care of his worke Who doth forsake and faile to support that which upon serious consultation hee hath framed If the imposition of government be an injury to him for him to fashion it was a greater sithence not to have made any thing was no injustice but to neglect what thou hast once made is want of mercy in the highest degree If so bee that these either deny God to bee their Creator or thinke themselves to be of no better account then to be numbred among savage and brute beasts what may we say of them who under this pretended injury condemne themselves They themselves averre that God c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 specto carefully to looke into or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he runneth and passeth through all Prov. 13.3.11 goeth through all and all things consist in his power that his force and majesty doth pierce through all the elements the earth the seas the ayre the fire and doe they thinke it an injury done to him if the knowledge of his divine Majestie doe penetrate and enter into the mind of man then the which wee have nothing of more price But the d Epicurus great Master of these mens profession as a belligod drunkard and patrone of
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
more acceptable For as an Artificer in more profitable materials was wont better to worke so modesty also in the naturall comelinesse of the body is more eminent notwithstanding so that it bee no affectation of comelinesse in the body but naturall simple neglected and more desired not adorned with pretious and white garments but common that nothing be wanting to honesty and necessity nothing come neere to nicenesse and gaynesse As for the voyce it must not bee remisse broken sounding at all effeminatly by what a one under shew of gravity many have used to counterfeit but such as reserves a certaine forme rule and manlike pith For this is to retaine the beautie to live decently to render things convenient to every sex and person This is the best order in doing this the fittest setting forth of every action As I doe not approve of a soft and unmanly either sound of the voyce or gesture of the body so neither of unmannerly and rusticke behaviour Let us imitate nature her image is the platforme of discipline and paterne of modesty Place this leafe betweene page 126. and 127. Certaine Additions out of this our Father comprehended in his other workes not unpertinently annexed to some chapters of this first booke together with the examining of two points therein and according them with the truth and tenets of our Church 1. What manner of person ought to bee chosen Bishop The Contents of supplie and with what indowments of graces hee ought to bee furnished Which is inferred here by way of supply to the first Chapter and taken out of the same our authors Epistle 82. being under the tenth booke of his Epistles and bearing the inscription to the Church of Vercella IT was said to Nisi fixus stat sui cordis sententiâ Moses the place whereon thou standest is holy ground For no man standeth but hee that standeth by Exod. 3.5 faith We reade likewise else-where but stand Deut. 5.31 thou here with mee Both were spoken to Moses by the Lord where thou standest it is holy ground and stand thou here with mee that is to say if thou standest in the Church thou standest with me For the place it selfe is holy the ground it selfe is fruitfull in holinesse and rich with the harvests of vertues Stand thou therefore in the Church stand where hee appeared to thee there I am with thee that is holy ground there thou standest with mee saith God Where the Church is there is the most firme station of the mind and understanding part for information there is the foundation of thy Animus for counsell properly used also for the soule Quòd si in hoc erro quòd animos immortales credam libenter erro Cic. in Caton somtimes for the affection Ita semper imperium ad optimum quemque animo bono transfertur Salust soule heart Instruction for Pastors especially for Bishops to whom belongeth the chiefe preeminence and government in the Church Courage Speech and affections for reformation where I appeared to thee in a flame of fire in a bush I am therefore the fire in the flesh that I may shine to thee that I may consume thy thornes and thy sinnes and may shew thee my grace Standing fast therefore in the noble courage of your mindes chase away the wolves from the Church that seeke to carry away the prey Let there not bee evill mouthes with bitter tongues this is beside the text this will not drive away corporall and will draw in Legion of spirituall wolves Psal 26.4 Company Haunt not with vaine persons keepe not company with dissemblers hearken not to them that detract from their neighbours and traduce them lest when yee heare others yee your selves be provoked also to derogate from them and it bee justly said to every one of you thou Psal 50.20 1.1 Sitting what it importeth sittest and speakest thy brother Sitting traduce their neighbours and detract from Gods praise but standing they blesse him Behold now all yee servants of the Lord Psal 135.1.2 blesse yee the Lord that stand in the house of the Lord. He that sitteth that I may speake of bodily use is idle is at ease in body remitteth the intention of his mind But hee which standeth is intent upon his speculations Standing providently forecasteth what dangers may befall searcheth carefully and nimbly keepeth watch being set over the Campe. Hee is a wise souldier also waiting before hand to take his opportunity and spying into the host of his enemy that so hee may prevent his counsell Hee which standeth let him take heed 1 Cor. 10.12 lest hee fall is the counsell of the Apostle hee which standeth knoweth and avoideth what belongs to obtrectation and backbiting For tales belong to idle persons Where obtrectation is sowne there malignity and envie buddeth forth Whereupon the Prophet saith I have hated the congregation of the Psal 26.5 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tremel Iun. maleficorum Hebr. Merehuim Arias Montanus Malignantium Malignantes sedentes synonima malignant and J will not sit among the ungodly And in the thirty seventh Psalme which hee hath farced with morall precepts fret not thy selfe because of the malignant Malignitas plùs nocet quà m malitiam quia malignit as nec puram simplicitatem habet nec apertam malitiam sed absconditam malevolentiam and bee not emulous of the workers of iniquity Because malignity hath in it neither pure simplicity nor open malice but hidden malevolence or evill will But things hidden are more hardly avoyded then things knowne Whence our Saviour willeth to beware of false prophets Why Math. 7.15 Math. 27.18 The election of a Bishop in quo vita formatur omnium Election but for that they beare malignant spirits as did the Iewes against him and his truth Therefore as in every action so especially in the election of a Bishop malignity ought to bee debarred and the choice of all ought to concurre not in a malignant but in a peaceable manner If he be chosen with a generall consent there wil peace insue otherwise faction Being elected of all Mansuetus homo cordis medicus est The consequence of election by a generall consent what hee will labour to cure all A mild man is the hearts phisicion he that hath peace at home can berter perswade to peace abroad The Lord in the Math. 9.12 Gospell styleth himselfe a phisicion in this sence The whole have no need of a phisicion but the sicke This is the good phisicion that hath borne our infirmities healed our sicknesses Where no lawfull election there intrusion Notwithstanding hee hath not taken this honour of a chiefe priest upon himselfe but his father gave it him as it is Hebr. 7.5 written thou art my Sonne this day have J begotten thee and againe thou art a Priest for ever after the order of Melchisedech Therefore God himselfe also chose Aaron that no humane desire might beare sway in the choice but the grace of God not a voluntary oblation nor
petition of so much compassion as never was the like crucified him thus Father forgive them for they know not what they doe So that simplicity which nature gives to infants doth our Lord here in the riches of his mercy heape vpon the heads of his enemies Forcible perswasions against Intemperancy and to avoyde the company of evill women Supplie 3. and of all loose and lewd livers intising vnto it taken out of our fathers first Booke and 4. Chapter of Cain and Abel and delivered by him vpon occasion offered to speak of the history of the hatefull and wife beloved Deut. 21.15.16 which answereth to the argument of chapter 20. and may serue as a meanes of restraint to the vnbridled lusts of this age TWo women dwell together in the house of the soule of every one of vs being ever at variance and hatred and filling the same with the contentions and convulsions of ielousie The one of them being the procuring of amiable grace serveth vs for sweet and amorous solace which is called Pleasure This we suppose to be an associate and domesticke to vs the other churlish rough feirce which is cleeped Vertue The former therefore is malepert in her meretricious motion in her minsing gate through much delicacy wandring and wanton lookes catching even with the very casting of her eye-liddes Prov. 6.25 7.13 9.13 The drunkard looketh after her and there Chap. 5.3.4.5 The danger comming by her with the remedy to prevent the same is opened Salomon in mulieris illius specie corruptelam seculihujus exponit â—eretricias artes declinandas docet our father de fuga seculi Cap. 6. as with snares the precious soules of youth For the eye of the harlot is the snare of the sinner Now what is so harlot-like as worldly voluptuousnesse because she hath not the sweet odours of Christ spreadeth abroad her owne odours sheweth her treasures promiseth kingdomes continuall delights secret imbracements discipline with out correction liberty of speach without admonition a life without sollicitude the sleepe of security vnsatiable luxurie In her is heard the tumult of gluttons the clamour of gamesters the slaughter of fensers the musicke of prodigals the noyse of dancers Nahum 1.10 Mal. 2.2 These former places shew the haynousnes Hab. 2.15.16 Hag. 1.5 of this sin the latter that as all other vices to be considered of and avoyded the scornes of deriders the shouting of the lascivious all in confusion nothing in due order In her is seene tricked vp minions skipping and cappring with their companions Cupids yonkers with their crisped powdred and perfumed lockes the belching and vomiting of the bellie-gods the vndrainable draught of the gousling drunkards so vnsavorie with the sent of their breath that no fragrancie availes against it Dame pleasure her selfe stands in the middest and proclaime O ye my noble copesmates drinke your fill and bee drunken that every one of you may fall and rise no more he shall be first which is most desperately wicked aboue all others He is mine which is not his own he is for my money which can lest manage himselfe he which is most vngracious is most gracious to me Ier. 51.7 The golden cup of Babel is in mine hand and therewith I make drunken the whole earth Wisd 2.6.7.8.9 Isa 22.33 Come let us enioy the good things which are present let us satiate our selues with precious wine and oyntment let not the flower of our time slip without some monument of our mirth Let vs eat and drinke our fill while we are here for tomorrow we shall die An inlargement against the same vice from the 5. Chapter of the sayd booke wherein ye haue dame pleasures lovers heedfully hearkening to her lure HErewith are her companions so wounded as when a stag is peirced with an arrow in the liver whom when Lady Vertue sees about to fall then sodainely she strikes in takes pitty sends them her succour of verity forthwith lest through detraction of time those sugred baits of fleshly allurements might ingage too far I came forth to meet thee saith the harlot that Prov. 7.15 I might seek thy face Let her not circumvent thee being vncircumspect She is impudent and void of shame hearken not to the words of her mouth Prov. 9.16 shee will hunt Prov. 9.14.15 for the precious life of a man Prov. 7.33 such as are destitute of vnderstanding runne after her he that companieth with her destroyeth his owne c soule Prov. 5.5 All beauty is vanity hers balefull for both her face Luk. 4.3.4.5.6.7 and feet d tend to death and take hold of destruction All pleasures factors are in like manner Sathans instruments the Lord Iesus hath taught thee how to avoyde their baits That of gluttony gave the first attempt against our Saviour couched in this temptation if thou bee the sonne of God command that these stones bee made bread vaine boasting the second which next followeth cast thy selfe downe from the pinacle the third which put in the last place as the last refuge covetousnesse and ambition all these the kingdomes of the world and the glory of them will I give thee if thou wilt fall downe and worship mee Learne thou the Lord Iesus replie to each of them so shalt thou be able to repulse and overcome likewise these assaults A further inlargement from the fourth sixth and other Chapters of his booke de fuga seculi of flying the world the Tit. 2.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there also is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 specified lusts whereof cause to surfet upon them which to doe what is it but intemperancie VVHen the Lord saith they persecuting Math. 10.23 you in one city fly into another although for thine infirmity hee seemeth to perswade thee to flight notwithstanding he better flyeth which flyeth worldly inticement that hee be not intangled with that care of his riches with the sight of his treasure with a desire of this life but that with a direct intention of mind hee hasten to the place of glory bee not called backe upon the beholding of earthly things from suffering in body but make speed for the crowne There is no doubt but that hee which abstaineth from sinne flyeth from it And that hee which flyeth from it is framed according to the similitude and image of God and so the crowne of glory belongeth to him The Apostle crieth out flie 1 Cor. 6.18 fornication For the allurements of sinnes pursue and lust provokes But flie thou her as a furious mistresse if she shall once lay hold of thee she vexeth burneth inflameth disquieteth night and day Flie covetousnesse that it get not thine affections to the dammage of thy soule Flie envy lest it consume no lesse thine owne heart when it possesseth it then thy neighbours estate Flie treacherie lest it involve thy selfe in the perdition thou plottest against another Thinke it no shame to flie For it is a glorious flight to flie from the face of sinne
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
others not only in worke but also in word in integrity and fidelity Such as we would be accounted such let us be in truth and what in affection we harbour the same let us make apparent and exemplary Speake wee not a word tending to unequall and unkind dealing no not in our hearts For doe we suppose any thing to be hid by silence from him that seeth and heareth all things in secret doth worke invisibly hath knowledge of the inward and most intimate bowels and which infuseth the feeling and operation it selfe of what is mured up in these chambers and closets themselves Wherefore let us perswade ourselves whatsoever or wheresoever wee doe speake or b Prov. 5.21 thinke that is not good the same to come before the barre of the common Assises by the Lord the Lord chiefe justice indeed and there to bee set in the view and sight of all c So shall it bee at the great summons of the supreame Iudge men CHAPTER XX. To make greatly for the commendation of men if they adhere to such as are approved for their wisdome and godlinesse Those unequall in age to be delighted in the society of such as are in similitude of manners like them The example of Peter and Iohn is brought for a proofe hereof WHerefore it profiteth very much all men in every respect to be before joyned in acquaintance and friendship with the good It is behovefull likewise for young men to tread in the steppes of men reputed wise and of desert because hee that linketh himselfe in fellowship with the a Prov. 14.7.13.18 prudent is wise b Prov. 22.20 24.21 22. but hee that converseth with the foolish is acknowledged to be an unwise person to be joyned to the good both for instruction and testimonie of honesty we find very commodious To whom young men cleave those they shew themselves to imitate and this opinion prevailes thus farre concerning such that from them they received their similitude of conversation with whom their desire was to be joyned in familiarity Thence became Ioshua so great because his conjunction with Moses did not only instruct him in the Law but also sanctified him in grace When in his c Exod. 33.7 Or Ohel-Moed of the congregation Tabernacle the divine presence and maiesty did appeare in glory then was Ioshua there alone to d Ver. 11. behold it when Moses spake with God then was Ioshua covered with the sacred cloud when the preists and people attented below then did Ioshua ascend vp the mount with Moses to receiue the Law All the people was within the campe e Exod. 24.13.14 Ioshua without the campe in the tabernacle of the testimony and when the piller of the cloud did descend thither and spake with Moses he stood by him and assisted as a faithfull minister in whatsoever service Neither did this yong man depart out of the tabernacle when the elders themselues fearing the divine miracles were willed to wait afar off Every where therefore amiddest the admirable workes and highly to be reverenced secrets did he ioyne himselfe vnseparably to holy Moses whence it came to passe that he which was his associate in assistance should be his f Exod. 33.8.11 successor in authority And worthily grew he to that authority and power with the Lord that at his instance he made the flouds of g Deut. 31.3.7 Iordan stay themselues in their course and that he said to the sunne h Ioshua 3.7.11.13 in the firmament stand thou still and it obeyed his voice the one vntill the people were passed over the other deferring the night and prolonging the day was a joyfull spectator of his most honourable victory over five Princes what was denied i Iosh 10.12 to Moses was granted to him and he was only elected to conduct the people into the land of promise g Deut. 31.3.7 He was a man mighty in miracles mighty in triumphs through the strength of faith Moses acts were more illustrious and of higher renowne his more successefull and prosperous in the state military and of possession Both of them relying vpon divine grace proceeded beyond humane condition He commanded the sea this the heaven he the ayre and rocks for food and water this the day and night with their lampes and luminaries for joy and conquest A faire and sweete couple therefore are they old and youthfull senior and servant The one excells in testimonie the other in solace the one in magisteriall power the other in delightfull passage I omit that Lot being a young man adhered to Abraham and lest any one might thinke that he did it because of propinquity of bloud or of necessity and not voluntarily the story mentioneth that he did it k Gen. 12.4 when he departed out of his countrie that we might vnderstand that it was with the same resolution of his vncle Abraham l Ver. 7. 1 Kings 19.20 which was to serue the Lord sincerely What shall we say of Helias and Heliseus For albeit the Scripture doth not signifie Helizeus to bee a yong m Ahab reigned yeares 22. and Eliah was translated in the dayes of Iehoram Iehu reigned yeares 28. 2 Kings 10.36 his sonne Ioahaz reigned 17. Elisha died not vntill the dayes of Ioash 2 Kings 13.14.20 man yet wee may easily obserue and collect that hee was n Acts 15.39.40 yonger then his Lord Helias In the Acts o of the Apostles Barnabas tooke vnto him Marke Paul Silas Timotheus Titus But in the superiours wee see the offices so divided that the Seniors were for counsell q Tit. 1.4.5 the juniors for the ministery r Vita immaculata bonae senectutis stipendium est Where the same therfore is there is the like reverence and reward due to old age For the longest life can gaine no more but is most blessed if it obtaine that For the most part likewise they were like in vertues vnlike in age delighting themselues in the fellowship one of another as did also Peter and Iohn And Iohn to be a yong man we reade in the Gospell and that in his owne writings yet second to none of the seniors in wisedome and deserts For in his holy conversation there was venerable old age and gray-headed wisedome For immaculate life p Acts 16.1 is the stipend and guerdon of good and grave old age CHAP. XXI Of the praise of pitty and hospitality and of the evill of prodigality with the vanity of popular grace depending thereupon and this is principally taxed in the ministery wherein all things ought to be done decently and in order THis helpeth forward also thy good estimation if thou deliver the poore out of the hands of the mighty and the condemned a Prov. 24.11 from death as farre as thou maist doe it without the perturbation of justice But while thou gettest reputation thou must beware that thou makest not it the end of thy good actions and not
be beholding and he is ashamed to be ingaged for any courtesie Beside the wealthy challengeth whatsoever is conferred vpon him as his desert because either as it was received from him as a debt or therefore given because hee that gave it lookes for a better gift to be returned him againe So when the rich receiue a benefit they esteeme no otherwise thereof then if they themselves had beene at some cost rather then made pertakers of any commodity But if the poore hath nothing to render againe he rendreth thankes Wherein it is certainly true that he repaieth back more then he received For money may be paid againe in the same kind but the heart can never be evacuated of thankes Mony in the payment of debt may bee wasted but thanks cannot be wasted but in giving is payed in paying is f Payed with the mouth reserved in the heart reserved Moreover what the rich shifteth of that the poore man confesseth that he hath beene ingaged to any for his better support that hee hath beene susteined aboue some others hee imputes not to his owne praise he thanketh and acknowledgeth that his sonnes were given him his life restored his family preserved by the hand of such as God raised vp as good instruments for him How much better is it therefore to be at charge with the g He that is good being in povertie willingly acknowledgeth all this rightly to belong to his benefactor and lest he should fall short be taxed of ingratitude even much more then is due good then with the h The very name it selfe of charity is enough to moue toward the needy and of needlesse grieving and palpable glosing to be moved to gratifie them that want not vnthankefull When we mention benefits we would not be vnderstood of those alone which consist in pecuniary largition devotion but of those whatsoever which are any way done for the releife and comfort of the miserable Whence the Lord to his disciples i Mat. 10.9 The dependance of this scripture with the precedents stands thus Devotion on these being our Saviours good Embassadours was well bestowed and the vse of money forbidden therfore it must be done some other way Possesse not gold nor silver nor money whereby as with a sithe he mowes downe the banefull spring of greedy covetousnes budding out in the hearts of men For by caution the very principall occasion of avarice is intercepted Peter confesseth the k Acts 3.6 This doth not abridge the vse of money but presseth the contempt of riches which affection though it be hardly found in the St. themselues yet ought to be setled with a true desire in the hearts of all Gods servants same to him that was a cripple from his mothers wombe Silver and gold haue I none but that which I haue I give vnto thee In the Name of Iesus Christ of Nazaret rise vp and walke Wherefore he gave him no mony but he gave him health How much better therefore is it to have health with out money then money without health The cripple rose vp and received what he neuer expected and missed money which he most expected But this is scarce found in the Saints of the Lord that they have riches in l Psal 119.36.37 Brevissima addivitias per contemptum divitia rum via est Seneca See him de fuga seculi contempt CHAP. XXVI Of the evill of covetousnesse and of the contagiousnesse thereof in Balaam Achan and Delilah BVt the manners of men have beene so rooted in the admiration of riches that no man but hee that is wealthy hath beene thought worthy of honour Neither is this a matter newly come up but which is worse long since hath this vice a Inolevit growne bigger increased in the mindes of men For when the great city of Jericho had fallen downe at the sound of the trumpets and Ioshuah had injoyed the victory hee understood the b Iosh 7.12 strength of the people to be weakened by covetousnesse and the desire of gold For when Achan had taken of the spoyles of the city c Ioshua 7.21 a goodly Babilonish vesture two hundred d Siclus argenteus 2 s. 4d. shekels of silver and a wedge of gold and was convented before the Lord for his tryall hee could not deny but disclosed the theft Covetousnesse therefore is an old sinne which began with the Oracles of the divine law yea for the suppressing of it the law of God was given For through avarice Balak thought Balaam might be brought to curse Gods people and unlesse the Lord had expresly e Numb 22.11 forbidden him to forbeare he had prevailed with him Through avarice Achan caused a f Ioshua 7.5 slaughter of the people and was g Verse 25. stoned to death and h Verse 15. consumed with fire with all that hee had Ioshuah that obtained of the Lord to stay the Sunne in the firmament could not stay the creeping in of this evill At his voyce the Sunne stood still see the force of the prayer of the righteous but avarice stood not still Therefore by the standing still of the Sunne hee gained time and got to triumph over his enemies but by avarice he almost lost the victory not by that in himselfe but in another which sheweth how evill a neighbour it is Through avarice was the strongest deceived by the weakest What else but the * Such a boone being cast into her lappe as eleven hundred shekels of silver she will not faile though her faith bee pleaded to him before but will make him a prey avarice of Dalilah deceived the strongest among men even h Iudg. 16.5 Sampson himselfe Hee which before rent in sunder the i Chapt. 13.9 roaring lion with his hands brake the new well-twisted k Chap. 15.14 16.9 cords and seven-fold greenest wit hs as stubble with the jaw bone of an asse slew a l Chapt. 15.16 thousand men pulled up and carried away the m Chapt. 16.19 gates and posts of the chiefe fenced city upon his shoulders unto the top of a mountaine now bowing downe his necke as an oxe to the slaughter upon the n knees of a woman and suffring the ornament of his invincible lockes to be shaven off lost at once the high prerogative of his impregnable vertue Money filled the lappe of a woman and the man lost his grace Deadly is the blow mortall the wound of avarice inchaunting is the price of pecuniarie paiment polluting where it is and nothing profiting where it is not possessed Let it bee granted that she may helpe sometime some certaine inferiours they bee that find it and those eagerly set upon gaine What makes this for him that desires her not requires not needs not her ayde is not bowed nor broken with care for her What if hee that hath her be wealthier then others Is hee therefore honest because having her hee hath that whereby honesty is
posterities to take of this fire This is the fire that fell vpon and consumed Moses o Levit. 9.24 Hic est ignis qui cecidit super sacrificium Moysi et consumpsit illud sacrifice with this fire the sacrifice ought to be sanctified hereupon the sonnes of Aaron bringing strange fire were p Chap. 10.16 devoured The tabernacle the arke and altar of incense were layed vp also by Ieremy and the doore stopped vp But this when some of them neare him more curiously searched that they might haue noted they could not find which when he perceived he told them to this effect that the place should not be knowne untill God should gather againe his people and mercy should be shewed them then should the Lord declare these things then should his glory q Our Author in this relation of Nehemiah and Ieremie out of the Apocryphall seemeth to be transported with the sway of the times those being received of the Church For in the time of Iehoshua and Zerubbabel under Cyrus was the Altar set up and offrings tendred Ezra 3.2.4 under Darius Ezra 6.10.20 they kept the Passeover oblations were offered in the reigne of Artaxerxes Ezra 8.35 which was 40. yeares after the first returne under Zerubbabel Besides mention is make of the morning and evening sacrifice Ezra 3.3 9.41 where the consuming it with fire from heaven was a signe of Gods presence 1 Kings 18.38 2 Chron. 7.1 Iudg. 6.21 The time of Ezras returne being the second was in the 7. of Artaxerxes Ezra 7.7 Nehemiahs being the third in the 20. Neh. 2.1 According to which computation the finding of the holy fire here mentioned falleth short of the truth above fifty three yeares But howsoever the application is good appeare We understand when the Congregation of the people should be we acknowledge the same to bee the propitiation of our Lord God which hee the propitiatour in his owne person hath wrought by his passion How can we be ignorant of this fire when wee reade that the Lord Iesus did baptize with the holy Ghost and with r Math. 3.11 fire The sacrifice was rightly consumed and brought to nothing because it was for the utter abolishing of sinne That fire was the type of the holy Ghost which was to descend after the ascention purging sinnes inflaming the mindes and hearts of the faithfull Whence ſ Ierem. 20.9 Ieremy his word was in my heart as a burning fire shut up in my bones I was weary of forbearing and I could not stay Whence fell the holy Ghost upon the t Acts 2.3.23 Apostles and upon the rest waiting for the promise of the Lord in the similitude of cloven tongues like to fire and whence was the elevation of the spirits of them that spake diversity of languages that they were thought for their nimblenesse and fluency therein to be filled with new wine But what may this import that the fire was made water and againe that the water stirred up fire but the spirituall grace burneth by fire and by water cleanseth our sinnes For sinne is both washed and burned away Hence the u 1 Cor. 3.13 Apostle the fire shall trie every mans worke what it is and afterward if x 15. any mans worke shall burne he shall suffer losse but himselfe shall bee saved but as it were through fire This then as a type of future remission of sinnes descended upon the sacrifices In the time of captivity when sinne reigned it is hidden but it is drawne out in the time of liberty Howbeit it were changed into likenesse of water yet reteyned it still the nature of fire that it might consume the sacrifice And no marvell For God the Father saith I am a y Deut. 4.24 Heb. 12.29 consuming fire and they have forsaken mee the fountaine of living z Ier. 2.13 waters and the Lord Iesus of himselfe I came to a Luke 12.49 send fire upon the earth and I am the b Iohn 4.1.4 7.27.38.39 water of life fire to inflame the hearts of the hearers and the drinke of the water of life to coole the thirsty soules This is resembled in Eliahs sacrifice when hee confounded c 1 Kings 18.23 Baals priests whom he provoked to kindle their altar without putting to it ordinarie fire As for his owne when hee had powred foure barrels thrice upon the burnt offering and wood replenished the ditch round about it with water likewise crying to the Lord fire came downe from heaven and consumed the whole burnt offring Thou O man of God whosoever thou art art the sacrifice consider therefore seriously and in silence this worke For the blessed vapour of his holy Spirit descendeth upon thee and burneth up thy sinnes In Moses time the sacrifice which was consumed with fire was a sacrifice for sinne and observe that it was d 2 Maccab. 2.11 Lev. 10.16.17 18. 6.18 19. wholly wasted signifying the e Kom 6.3.4.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Author readeth Vetus homo noster exterior crucifixus est Cruci but exterior the outward not foūd in the originall mortifying wholly of the old man in the Sacrament of baptisme The Egyptian is f Heb. 11.29 drowned the Hebrew rising againe by renewment of the holy Gost in the g 2 Cor. 4.16 inner man passeth through the red Sea without stumbling as upon drie land All the Fathers were h 1 Cor. 10.2 baptized in the cloud and in the sea In the deluge all flesh i Gen. 7. perished but just Noah with his familie were preserved Is not the old man consumed when this mortall is swallowed up of k 2 Cor. 5.4 life when though the outward bee corrupted yet the inward man is l 2 Cor. 4.16 quickned Neither only in Baptisme but also in repentance there is a death of the flesh for the renovation of the spirit the holy Apostle delivers over the incestuous to Sathan for the m 1 Cor. 5.3 destruction of the flesh that the spirit may be saved in the day of the Lord Iesus A more prolix excursion in admiration of this mystery while we study to open more largely the revealed Sacrament may seeme to be made howbeit so farre forth in truth as it is full of honesty as it may be granted to be full of religion How honourable is the regard of honesty among the ten n Iudg. 20.1 tribes when with one joynt consent the o Chapt. 19.25 violence offered to one woman was in so bitter termes of hostility pursued against their brother Benjamin whom when they had overcome how did they obtest p Chapt. 21.1 Victo populo tribus Benjamin obtestarentur in conjugio se eis proprias filias non daturos against him in the case of affinity denying him their daughters in mariage in so much that using the liberty of q Remanserat tribus sine ullo posteritatis subsidio nisifraudis necessariae accepisset
this filthy error worship of Ceremonies For no man can deceive God before whose eyes all things yea the very deepest secrets of the heart lie i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 4 13. open and naked Wherefore most Christian Emperour seeing faith to the true God ought to be tendred seeing for the preservation of the same faith care caution and devotion ought to accrew I much admire how it commeth to passe that some there are which conceive hope to themselves that it cannot otherwise bee but that you must repaire againe and reedifie by your mandate the altars of the Gods of the Gentiles and withall yeeld allowance for the use and maintenance of the prophane sacrifices For their hope is that you will not seeme to cast the burthen thereof upon them but rather bestow what of late hath â—eene reserved either for your Exchequer or coffer as of your owne proper cost on that behoofe And see what complaint they make of their damages susteined by us who never ceased to spill our bloud who spared not to spoile the edifices themselves of our Churches They petition likewise your Highnesse for the granting to them their priviledges being such themselves as have denied us the common use of speaking and teaching by that their last law in the time of Iulian the granting and renewing I say of those very priviledges of theirs whereby the k Iulian made a law that the Christians should not be trained up in prophane literature Socra Schol. l. 3. c. 10. Such inhibition is against the holy coÌ„mandement where willed to hold that is good 1 Thessal 5.21 Col. 2.8 to beware lest any circumvent through philosophie and vaine deceipt which we shall not be able to doe unlesse wee possesse the armour of the enemy Socrat. Schol. l. 3. c. 14. where the use of humane learning is worthily pressed Christians insnared through their craftie practises against them were often deceived For they sought to intangle by those priviledges some unadvisedly some for that they avoyded the trouble of publike necessities many because all under triall are not found strong few excepted because the most part were weake and made relapse and that under the regiment of Christian Princes themselves And were not those now abolished I might confirme by manifold arguments that under your government they ought in right to be removed But whereas by the greater number of the former Princes throughout their dominions being Lords almost of the whole world have beene inhibited and interdicted but repealed and quite abrogated and that for the cause of true religion by your clemencyes brother Gratian of famous memory his rescripts given at Rome neither destroy you I beseech you his statutes for the defence thereof faithfully enacted nor pull you in peeces your brothers royall precepts already divulged In civill affaires if ought bee established no man thinkes it just to violate it shall then a Precept concerning Religion be trampled under foot Let no man creeping into your bosome and insinuating himselfe by his sophistrie beguile your tender yeares Or else be hee a Gentile that labours for it he ought not to intangle your mind in the snares and wrap you in the bonds of his superstition but when hee himselfe under so great a zeale of truth is drawne to defend Vanitie ought out of his owne desire teach and admonish you in such sort whereby as a duty belonging to your princely estate you might addict yourselfe to the study of the true faith Something to be ascribed to the l Our Author clearely setteth downe his judgement concerning the merits of the Saints Lib. 2. Cap. 2. de Vocat Gentium in these words Quod ad ipsam cognitionem Veritatis perceptionem salutis non quisquam suis meritis sed ope opere divinae gratiae perveniat That no man comes to the knowledge of the truth and reaping of salvation by his owne merits but by the ayde and worke of divine grace which he proveth out of 1 Cor. 3.8 12.11 and whereas the Apostle saith 1 Cor. 3.8 every one shall receive his reward according to his owne labour he answereth it thus Datur ergo unicuique sine merito It is given to every one without desert whereby he may goe forward to desert and it is given before any labour that every one may receive his reward according to his labour which appeares in the distribution of the talents Math. 25.15 they were divided according to the proper and naturall possibilitie of the partakers thereof not according to their proper merit The bestower foresaw the modell of the capacity of every of these and an unlike number of talents was delivered to each of them not as a remuneration of their merit but as matter for them to worke upon and if Erasmus exception against this work be not unjust because of the diversitie of the style in his opinion take what he hath upon Psal 119.10 where hee first proveth that workes must bee voluntarie from 1 Cor. 9.17 and then when so quòd quisquis fecerit legis judicia remuneratione donatur à Christo Donum is that quod nulla juris necessitate sed sponte praestatur id est a donation is that which is freely given Hereunto accord St. Austins descant upon our merits quisquis tibi speaking to God in his confessions enumerat vera merita sua quid tibi enumerat nisi munera tua and St. Bernards Serm. 54. sufficitad meritum scire quòd non sufficiant merita deedes of famous men I doe perswade my selfe but God to have the preeminencie therein it is out of question In a consultation of Warre the sentence and advise of men therein exercised ought to be expected but when the cause of religion is in hand the mind of the Lord is to bee thought upon Injurie is done to no man when the omnipotent God is put in the first place In his power it is to give sentence Yea according to the matter of your government inforce not the unwilling to such service as he likes not take not to your selfe O noble Emperour any further liberty so shall every one patiently beare what is not extorted by his Emperour when on the other side it would bee grievously taken should there bee a desire in his Highnesse to extort and wring any way from him The affection of privation and betraying his cause is wont to be distastfull to the Gentile himselfe For every one ought stedfastly to defend to the uttermost of his power to preserve the faithfull purpose of his heart If any though in name Christians thinke the decreeing of such a matter to be good let not that gay cloake under a bare and vaine title dazle your eyes and draw you into deceit Whosoever perswades this whosoever determines this sacrifices Howbeit the sacrificing of one is more tolerable then the running of all into that sinne This whole Christian Senate is in danger If at this day some Gentile Emperour should set up